to it if we beginne not at this loue And why For God requireth a willing seruice he will not that we serue him with a seruile feare but his desire is that we come vnto his worship with a free chearfull courage take euen a pleasure in obeying honoring of him Now this can not be except we loue him Wherfore let vs not that the beginning the founteine the foundation and roote of obedience is this loue of God so as we bee not forced to come vnto him but euen take a singular delight pleasure therein knowing that this is our true happinesse that we desire nothing else but to bee ruled by his will and to bee in all pointes conformable to the same And moreouer let vs note that this loue can not bee in vs before we haue tasted of the goodnesse of our god For as long as wee conceiue God our aduersarie and contrarie partie wee can not but flee him Will we then loue him Will wee bee reformed to his obedience to take a pleasure in his seruice Wee must firste knowe that he is our father and sauiour and that he desireth nothing more than to shew himselfe louing fauorable towardes vs When we shall so haue casted the great loue he beareth vs then shall we bee stirred vp to loue him as our father and when this loue shal be in vs there is no doubt but wee shall obey him his lawe shall beare rule in our thoughtes and in our affections and in all our members For what is the cause that we are so rebellious against God but that we hate him as we haue before said Againe on the contrarie side the loue of God shall leade vs to serue him and to set our selues our doings in order according to his iustice in such sorte that a man shall see a certeine conformitie melodie betwene the lawe of God all our desires affections But yet the better to vnderstand this let vs consider what God is for he will not bee knowen according to our nature and when we shall heare him speake it is not enough to yeald him this title of God but he will bee knowen as he is namely iust and good that he is the founteine perfection of all wisedome of all power of all vprightnesse of all equitie and iustice Now then let vs conceiue God as he is that is with his iustice and vprightnesse equitie and then shall we not desire but to frame and fashion our selues vnto him contrarie wise when we shall loue that which is euill and shal be wrapped in wickednesse as in a garment it can not be but we must hate him And why Because here is no question of some bare nature being neither ought we to imagine God as an idol but we must comprehend him in his iustice It then we shall hate this which is in God that is to say his iustice vprightnesse it must needs be that we hate him also For he can not denie him selfe he cannot be disguised he cannot be transfigured after our fansie he alwayes abideth like himselfe So then as I haue alreadie touched all they which loue God they faile not to be obedient to his law they cease not to obserue and keepe his commaundements for these things are knit together and are inseparable And this wee haue to beare in minde vpon this place Nowe here hence we are to take a warning that we haue in greater horrour than we are woont to haue all rebellion all sinne and offences For it is no small thing to bee proclaimed the enimies of God and to make open warre with him Now it is so that wee cannot turne our selues from him nor cast off his yoke but wee shal be conuicted to haue bene his enimies and to haue waged open battell with him And loe is not this an execrable thing Let vs therefore learne to haue our sinnes and offences in horrour and detestation forasmuch as by them wee are accused to be the enimies of God and that he also must shewe himselfe our aduersarie partie Withall we are also warned to come vnto God with a pure and sincere affecâ—ion For it is not enough to withhold our feete and our handes and our eyes from euill doing but it behoueth that our heart goe before and that God be serued of vs with a true meaning minde and vpright affection and this affection must not be forced and constrained but it ought to proceede from a true loue of god Therefore when wee will rightly obserue his lawe wee must first knowe that God is vnto vs a kinde hearted father gentle and fauourable vnto vs to the end we may be led to yeeld vnto him like loue and affection And withall let vs not thinke to mocke deceiue our selues in protesting that we loue God if in the meane while this be not shewed in the whole course of our life For when here is mention made of the loue of God Moses addeth that they which loue him doe also keepe his commaundementes It behoueth then that our life be aunswerable in this behalfe and that it beare witnesse whether wee loue God or whether wee hate him For the rest which followeth it is not without cause that God making comparison of his wrath and vengeaunce with his fauour and mercie saith That he will punishe them that hate him to the thirde and fourth generation and that he will shewe mercie to them that loue him in a thousand generation For by this he declareth that which is better and more folly expressed in other sentences of the scriptures that is That he is slow to anger greatly inclined to compassion and pitie that he is patient of long suffering that his anger endureth but a while that his mercie is to life endureth for euer Ye see then the true nature of God that is that he desireth nothing more than to drawe men vnto him by all lenitie and gentlenesse and to vse his mercie and goodnesse towardes them When he punisheth them this is as it were against his nature Not but that it is agreeable to God aswell to punish as to shewe mercie but he will shewe vs that his goodnesse is much more greater and briefely that he is not sharpe and rigorous but desirous to lay open his heart towards vs if we would suffer him for in verie déede he will bee knowen gratious and pitifull And this is that wherin his principall glorie shineth Therefore let vs note well that not for naught Moses here assigneth a thousand generations to the mercy of God and restraineth his wrath vengeance to a three or foure generations As if he did say It is very true that our Lord will not leaue superstition vnpunished when you shall haue peruerted his seruice and defaced his honour busying your selues in your own dreames and doating fanstes you shall surely feele the punishment and your children after you shall feele it and when the
after so gentle a manner that his maiestie might be knowen vnto vs in most louing and amiable wise For if GOD should speake only of his eternitie and souereigne being we should be all confounded Of a trueth this might suffice to condemne all our dotages yet we in the meane time can not bee fitlie hereby instructed to our vse and profite It behoueth then that after it hath bene declared that it is he alone whom wee ought to reuerence and to whome we must doe homage that he come vnto vs all after a gentle and familiar manner that wee may perceiue him to be our father and maister that we may knowe that he will alie himselfe and make a couenaunt with vs to the end we should cleaue vnto him This is meant by the title which he giueth himselfe in this place saying I am not onely thy euerliuing whiche come here to fright thee but I am withall thy god I haue chosen thee to my selfe I will that thou bee my heritage So then wee nowe see howe GOD authorizeth his Lawe to the end we should receiue it in all feare and humilitie and howe withall he sweeteneth it with his loue to the end we should take a tast of it and with a delighte pleasure submit our selues vnto it not refusing to be gouerned by the doctrine therein conteined And let vs knowe that wee can haue no excuse if at this day we honour not our GOD in trueth renouncing all our superstitions and what soeuer is contrarie to his seruice And why Because he shoulde winne vs to himselfe by these titles whiche are giuen to holde vs in his feare When he speaketh of the rule and power he hath ouer vs all and when he calleth him selfe Our GOD this ought to make vs tast his fatherlie goodnesse These two thinges are here comprised Wee see then that there remaineth nothing but that we geue diligent eare to that which is declared vnto vs in the lawe of God theron wholie rest and stay our selues And for this cause he vpbraided the people of Israel that they neither feared nor loued him If I be thy God and maister where is then my feare If I bee thy father where is my loue saith he by his Prophete Malachie There is no doubt but the Prophet in this place had respect vnto this whiche Moses here breefly toucheth For when GOD nameth himselfe The euerliuing he doeth it to the end that we shoulde beare him due reuerence When he nameth himselfe The GOD of his people it is to winne them by loue and gentlenesse and to shewe that after he hath elected them they shoulde geue them selues ouer wholie into his hand Now if this were vnder the lawe by greater right it agreeth vnto vs For although God in the person of his onely some would as it were be much abased yet for all this remaineth he always in his glorie neither is any thing diminished from the highnesse of that maiestie whereof he here maketh mention The abasement of our Lord Iesus Christ is an infallible testimonie of the mercie and loue of our God yet howsoeuer it be this ought not to occasion vs to cōtemne or to lesse esteeme his maiestie for God in this sort hath stopped to vs that he might allure vs to behold with lesse feare his maiestie and learne to reuerence him in such sorte as wee ought to doe So then of good right shall he reproue vs at this day as beeing altogether inexcusable if wee doe not feare and loue him For he sheweth himselfe our GOD and our maister But where is our feare when we regard not that he commaundeth vs when we haue hardened our heartes against his threatenings as if wee would despitefully resist him when wee continue in our wickednesse And although he hath said He will bee our iudge and that he will one day take an account of our doinges how is it that wee make but a scorne and mockerie of it Where is I say the feare which we owe to our GOD For it seemeth that wee will feare a mortall creature more than the liuing GOD which hath all preeminence and superioritie and maistershippe ouer vs Moreouer it is not enough that wee feare GOD after some seruile manner as being forced therevnto but wee must haue a loue alwayes ioyned with our feare For therefore nameth he him selfe Our father And let vs also note that when he declareth him selfe the God of Israel he meaneth by this word that he is our Sauiour also Thou art our God saith the Prophet Abacue and wee cannot perish So then let vs keepe in minde these titles forasmuch as they apperteine to vs and ought to serue this day for our instruction knowing that the Maiestie of God hath appeared in our Lord Iesus Christ Nowe let vs marke this which he further addeth for the greater proofe of his loue and fauour I haue brought you saith he out of the land of Egypte It is true that God here especially bindeth vnto himselfe the people of Israel aboue all other nations to which end he expressely setteth downe the redemption he had wrought them But when God speaketh wee must consider of all the benefites for the which wee are indebted to him which albeit they are in number infinite and inestimable yet wee ought at least wise call them to minde so farre as our small abilitie may doe applying all our wittes senses thereto perceiuing that wee faile and are behinde in this point let vs straine our selues better to minde them at least so farre as to be therby instructed in the loue and feare of our god Doth then God speake We must first consider that this is he which created vs wee are therefore his This one benefite were sufficient to prouoke euerie one with all his might to serue honour god For what sufficient recompense can we make him if there were but this that he hath placed vs in this worlde and of his mercie nourisheth vs here But yet when wee shall haue cast our eyes vp on high or downe belowe and take a diligent view of all the tokens he sheweth vs of his loue seeing that he hath created the worlde for our sake that he hath appointed all thinges to our vse considering that he hath engrauen his owne image in vs that wee shoulde be immortall vnderstanding that he hath prepared a better heritage for vs than this brittle and transitorie life when we perceiue all these things must it not needes bee that wee are more blockish and brutish than beastes if wee bee not rauished with a feruent desire to worshippe our God to vowe and to dedicate our selues wholy vnto him But yet further than this wee must make enquirie and enter into accompte as well of the benefites which are bestowed on vs all in generall as which euerie one also particularly receiueth and then behoueth it euerie one to make his confession with Dauid Lord when I thinke on thy benefites
can not shift them selues out of his hand in saying that he doeth them wrong that he is ouer cruell towardes them It behoueth that euerie mouth be stopped in that behalfe True it is that a man can neuer satisfie and content the rebellions as wee see there are many which aduaunce them selues against God in this case with such boldnesse and presumption that good men which are sober and modest are ashamed to behold them but leaue we these dogges to barke their fill and in the meane time let vs glorifie our God in all humilitie knowing at least wise this one thing that he hath this authoritie and might to shew fauour and mercie to whom it pleaseth him And for this cause we must conclude that if God withdrawe his spirite from the posteritie of the wicked he may not bee accused of crueltie For they are in them selues punishable when they are in this sorte forsaken of him and are not gouerned by his holie spirite Let vs then note well that this sentence hath no contrarietie to that of Ezechiel Nowe let vs returne to see the meaning of Moses in these words There is no doubt but by his manner of speaking in this place he would imprinte a greater feare in vs than if barely and simplie he had said God will punish you when you shall haue corrupted his seruice when you shall haue chaunged any thing in religion when you shall haue deuised and fashioned any image or likenesse of him thinke not that you shall escape his vengeance for he will not suffer that his honor be defaced and brought to nothing in such sorte If Moses had thus spoken men as ouerhardied and flow of nature would not haue bene sufficiently moued with feare Therefore he here passeth further God saith hee will not onely punish you in your owne persons but he will extend his vengeaunce vppon your ofspring and not onely on your children but he will pursue it euen to the further end of your linage in such sort that you shall for euer feele his wrath as a kindling fire and after your death men shall behold the signes and markes of your iniquitie GOD shall place you in such ignominie and reproch that you shal be as spectacles to the world and although you be rotten putrified vnder the earth yet shall his vengeaunce pursue you so that your sinnes shall bee grated on and called to remembraunce from age to age and men shall know that you haue rebelled against him whiche shewed you so many of his benefites that at least you should haue bene as the sheepe of his flocke to bee gouerned by him and his worde Now then let vs take heede wee bee not ouer sluggish and past sense when God in this manner stirreth vp and awaketh vs Truely if onely in one woord or by some exteriour signification he should signifie his anger we ought to bee touched with great feare but since wee are dull vppon the spurre yet at least then when God declareth that after he hath punished vs he will yet followe on his vengeaunce vppon our posteritie and that after our death it must needes bee that those which shal be begotten of vs bee condemned when I say God speaketh in this wise let vs then bee more attentiue to walke in his feare and to turne our selues vnto him that we prouoke him not to anger being as it is so fearefull and terrible Thus wee see in what sorte we are to make our profite by this text Now he addeth further Of them which hate him in which word he comprehendeth all the transgressours of the law If then one demand whether all those whiche turne them selues from the obedience of God hateth him therefore This place here answereth Yea not that it semeth so them and yet the truth is so And we ought here not to rest vppon our owne iudgement for God onely is a competent iudge to pronounce sentence herein And because that men when they geue them selues ouer to worke wickedlie will not say neither thinke so in heart that they hate God it behoueth that this vice should be discouered It is true that hypocrits will make a faire shew that the loue of God causeth them to shew some good countenaunce And in deed it may haue some small seede but it is a bastard vicious seede So then this hatred is not apparant in hypocrites nether in many other which lead a disordered dissolute life but yet is it in them though we know it not for as all male factours licentious liuers woulde there were neither iudge nor order nor policie in the world so all they which willinglie of their own accord would not acknowledge them selues Gods subiects they spite him could be contented he were plucked out of heauen This appeareth sufficently in them which are wholy geuen ouer peruerted When men haue loosed the bridle to all iniquitie they can not beare any correction are so farre from being tractable to be taught when they are threatened they grind the teeth they storme rage they are furious madde against god This hating then of God is manifest enough in them which haue granted them selues a more outragious libertie of doing ill in thē which are carried away as with a tempest in their wickednesse are fullie settled in their sinnes In others which haue yet some feare are in some sorte moued when we speake of God of his iudgements this appeareth not yet there is alreadie in them an hatred of god Truelie they thinke it not but God seeth much more cleare than we and when thinges are hid and vnknowen vnto vs he noteth them We must alwayes beare in minde howe Saint Iohn saith That God is much greater than our consciences that is to say That if our consciences beare vs witnesse of our faultes God shall not sleepe in the meane time And so let vs brieflie remember that all they whiche conforme not them selues to the obedience of God which humble not them selues vnder his maiestie to serue honor him that all they hate him although by effect they shew it not at first and that men can not iudge so of them And for the same cause we see why in like maner when God speaketh of them which keepe his commaundements he beginneth with his loue He saith That he will shewe mercie on thousand generations to them which loue him And why For it is not possible to desire to honour God to bee his subiects if we haue not a feeling of this loue wherof he here speketh And this may serue vs for a good lesson as we shall see herafter that Moses when he would geue a short abridgment of the Lawe saith What doeth the Lord thy God Israel require of thee but that thou loue him with thy whole hart that thou cleaue to him We shall neuer I say know what it is to yeald obedience to Gods lawe and to rule our selues according
fire of his wrath and indignation shal be kindled among you it shall not bee so soone quenched as you thinke but yet for all that God will not cease to bee pitifull and his mercie shal be alwayes greater than his anger And in verie deede as God by the threat we haue here heard would reteine the world in true religion to the end it shoulde make no idols nor puppittes to counterfeit him so he would by his promise here conteined as it were allure vs to beare him the loue and reuerence which we owe vnto him and he desireth rather to winne vs by his gentlenesse than to restraine vs by his threatenings Ye see then in what sorte he speaketh My children thinke not that I will deale roughly with you it is true if you prouoke mee I shall not suffer that men make a sport and game of me but when I haue declared mine anger I desire yet rather to traine you and winne you to my selfe by mercie and gentlenesse I protest then and declare vnto you if you abide wholy and sincerely in my obedience I will continue to bestowe my benefites vpon you euen to a thousand generations so that your children after your death shall finde mee the same I haue beene to you Beholde what wee haue to beare in minde vppon this place And moreouer for conclusion let vs note that it is not without greâ—t cause that God placeth here this worde of Mercie although it bee as a rewarde of the seruice which is done him He might well haue saide I will consider the seruice of them which shall haue honoured and worshipped me which shall haue loued mee in obseruing my lawe I will shewe them that it is no lost labour to haue serued and honoured mee as they shall haue done God might haue spoken so But he saith I will shewe mercie And how so Seemeth it not that if wee serue God as he hath appointed he oweth vs a recompense Nowe he declareth that he will bestowe a benefite vpon them which haue honoured him and obserued his commandements and that this is not by any obligation of due debte or because of their merites and desertes for he vseth herein mercie So this worde of Mercie is to beate downe all pride of men in such sorte that they may not boast of their woorkes as if they were worthie of reward and payment but rather knowe that God ment to declare by this that when wee serue him the best that wee can wee haue alwayes neede to bee borne withall of him and that he pardoneth vs our vices and our infirmities Thus are there two thinges which wee haue to note in this place The one is that although we shoulde serue God in all puritie if he recompense vs it is not of any duetie he oweth vnto vs For in deede from whence commeth this that wee haue serued him but from his meere and onely grace And what then may he owe vs The other is that wee shall bee all founde guiltie when it shall please him to examine vs according to the exact measure of his iustice So then in that God recompenseth vs when wee haue serued him he doeth this for his mercie and goodnesse and not that he is bounde vnto vs Nay which more is he must forgeue vs our sinnes and beare with vs euen in that which wee doe well Knowe wee therefore that GOD sheweth himselfe gentle and liberall towardes vs in that it pleaseth him to beare with our infirmities making vs to tast his mercie where he might of right make vs feele his rigour For let vs not thinke but without this mercie wee shoulde all perishe yea though we shoulde enforce our selues to obey him wee shoulde notwithstanding bee alwayes founde faultie were it not that he would vse this mercie towardes vs of which he here speaketh So then this is that whither vnto we must flee for refuge if we will be assure of our saluation Nowe let vs cast our selues downe before the face of our good God with acknowledging of our faultes praying him that he will make vs feele them better than we haue done to the end he may lead vs to a true repentance and that being taught to feare him we tremble and stand in such awe of him assoone as he shall threaten vs with his anger wee may conceiue the force thereof that being humbled therwith we run to his fatherly goodnes not doubting but that if he hath once begonne to shewe himselfe our father and Sauiour he will continue it euen after our death if so be we withdrawe not our selues from him by our wickednesse and rebellion That it will please him to graunt this grace not onely to vs but to all peoples and nations c. The. 4. Sermon Deut. Chap. 5. 11 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse which shall take his name in vaine IF wee were but well aduised there were no neede that men should teache vs to beare reuerence vnto god For nature ought to leade vs herevnto For to what end are we created And why liue we in this world but to do homage to him to whom we be beholden for all good giftes and to applie our selues to honour and glorifie his Maiestie Behold the whole end and summe of this life But for all this in steede of honouring our God and applying our whole studies and endeuours herevnto it seemeth that wee haue conspired the cleane contrarie For some woulde haue the remembrance of God burried others despise and mocke him others with full throate open mouth blaspheme him so that we sufficiently declare that wee knowe not why wee liue or should haue our being Nowe because there is such a vice in vs God to remedie it sheweth that wee ought likewise to abkeine from abusing his holie name for this is as it were to vnhallow it therfore he hath forbidden that his name be not taken in vaine By these wordes we ought diligently to consider what is the right lawfull vse of his name True it is that we are not worthie to take in our mouth the name of the Lord in what sort soeuer it be for we must consider of that whiche Esaie speaketh in the. 6. Chap. Lord I am a man of polluted lipps I dwel in the middest of a people which is altogether filthie and defiled Seeing then we haue such filthinesse and vncleanes in vs it is certeine we can not take the name of God in our mouth were it not that God of his goodnesse would that we vse his name so it be to glorifie him withall Let vs then note well that when it is said That we take not the name of God in vaine that the Lord reproueth vs of vnthankfulnesse if wee vse not his name as he hath permitted vs and folowe not herein the rule which is conteined in his word For this is the lawfull meane by which we may
and molested by vs It shall bee further handled hereafter touching the goodes also of our neighbours that we ought not to beare false witnesse against them and this apperteineth in like sort to the iustice and vprightnesse which must bee in vs So then if we will reserue vnto euerie one his right we shall vse no violence or iniurie in the persons or goodes of our neighbours we shall not attempt to spoile any one of his substaunce But here God enterlaceth another precept That we commit no fornication which is comprehended vnder the word of sobrietie or temperance For albeit we robbe not any one of his substaunce although wee be no murderers nor barreters yet beeing vnchast dissolute brutish and beastly in our life we may not thinke that God is pleased with vs For no thing is so inseparable as vprightnesse and sobrietie seeing God hath ioyned them together in his lawe and that we see how he hath confirmed the same by his Apostle expounding by him this which is here briefely touched And therefore if we will haue the naturall sense and meaning of this place let vs knowe that God here commaundeth vs to leade such an honest and chast life that there appeare no filthinesse no loosenesse of behauiour no vncleannesse in vs Loe what is the summe and contents of this precept It is true that expressely hee forbiddeth vs in this place to be adulterers that is to say to violate and breake the faith plighted in marriage that none entise and allure the wife of another but let vs diligently note that which alreadie we haue touched that God vnder one forme or kinde comprehendeth the whole and setteth before vs that which by nature ought to bee abhorred and detested to the end wee might the more abhorre all fornication and vncleannesse Wee declared yesterday that when men are tempted to doe euill they seeke to beguile and deceiue themselues thinking the fault shall be but light And so from the lesser they proceede to the greater God contrariwise to holde vs in a streighter bridle setteth downe vnto vs the sinnes which are more enormious to the end that being preuented with a greater feare wee might not so easily bee induced to committe any fault As if he saied Take heede how you fall for this might be to breake your necke Persuade not with your selues that you shall slide but a little aside for you shall haue a deadlie fall and therefore take ye diligent heede Loe in effect why God proceedeth after this manner in his lawe and why nowe hee speaketh not in generall of all fornication but of adulterie which is to breake wedlocke Now we know that if any thing must bee kept holie and inuiolable in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband True it is that all contractes and promises wee make must faithfullie be obserued but if we make comparison we shall finde that marriage not without great cause is named the couenaunt of God. Solomon sheweth by this worde that GOD beareth rule ouer marriage hauing it vnder his garde and protection And for this cause if the husband breake his promise which he hath made vnto his wife hee is not periured onelie towardes her but towardes god As much is to bee said of the woman that she doth not onely wrong vnto her husband but to the liuing god For vnto him is she bounde in as much as God also will haue the care of mainteining marriage whereas it is ordeined by him and he himselfe the author thereof Therefore when wee heare this worde of adulterie wee ought to holde it as execrable and accursed as if men would in expresse termes despite God when they will as enraged and furious beasts breake the holie and sacred bond which he hath established in marriage Now then we see how highlie God estemeth of honestie and chastitie And why When he will that we be sober continent chaste and modest he saith vnto vs Except you be honest and sober you be as adulterers that is to say What so euer excuse you shall pretend before men to make your faultes light and little I haue you in great hatred for all your life is infected before me you are corrupt stinking in my sight We see then as I haue alreadie touched that here is a streight commaundement to holde vs in all honestie and modestie And by this we see how the excuse of them which say They do none any wrong when they are inordinate in their liuing and full of many outragious enormities how vaine I say and friuolous this excuse of theirs is For our Lord knoweth well why he vsed this maner of speaking For it is not because he is tongue tied and cannot speake otherwise or that he knew not in what order to set and digest his matters but because hee would shewe that albeit men will make the matter very small when they are dissolute and disordered in liuing hee hath an other balance than so wherein to weigh their offences and will condemne all of them as adulterers which abuse themselues to all villanies and vnchast dealinges So much the more therefore ought wee to weigh this worde which is here mentioned when it is said Thou shalt not bee an adulterer But all this notwithstanding wee must consider of the degrees which are conteined vnder this commaundement In the first place then let vs know that God wil haue the holy coniunction in wedlocke kept pure vndefiled For if our persones are counted pretious our liues held deare in his sight he will also that the loyaltie and mutuall faith which ought to be betweene the husband and the wife be in price and estimation that such an holy thing as marriage is be not set forth to all reproch and villanie And this ought to teach vs that GOD will not haue a man cast an vnchaste eye on the wife of his neighbour And why For our Lorde hath alreadie coupled her vnto her husband Hee will that her husband bee her shadow that when we thinke on euill and set our minds on any vile lust we ought to stande in feare of that which is declared vnto vs namelie that God will wreake himselfe on all them which violate and defile the holy coniunction which hee hath set foorth in his owne name And this in like sort perteineth vnto wiues touching their husbandes namelie that the wife ought not to geue her selfe ouer to wicked desires when shee beholdeth a married man And why God himselfe hath assigned vnto her her mate It behooueth then that except wee will bid battell to our Creatour euerie one liue in his houshold as he is matched that this order bee inuiolablie kept seeing God is the authour thereof This is one point to be obserued Moreouer we must alwayes returne to this point to consider of the nature of God that he is not an earthly Lawgeuer that he forbiddeth not
of heauen That it will please him to graunt this grace not onelie vnto vs but to all people and nations of the earth c. The. 10. Sermon Deut. Chap. 5. 19. Thou shalt not steale IF we well vnderstood but in one word the will of God which hee plainlie inough declareth vnto vs we should not neede to studie much for the right knowledge of ordering our selues and of leading an holie and righteous life But no such ignorant person as hee who wil not vnderstand none so deafe as he which will not heare as we say in common prouerbe And this is the cause why we are so blinde albeit our Lorde Iesus Christ hath shined before vs with his brightnesse and hath made vs priuie of his will and meaning as well in this precept of the lawe as in all the rest we haue aboue handled for if euerie one would enter into his owne conscience to make a iust and true examination of his faultes should he not finde that it is easie to iudge that when we do our neighbour anie wrong when we deceiue him in his goods what couerture soeuer and cloake we haue for it that we be culpable of theft before God But what If so be we may hide our shame before the world it sufficeth vs and the iudgement of God in the meane time is troden vnder foote and we care not for it but yet all these fig leaues with the which we couer our selues shall serue vs to no purpose wee must in the end come to our account before the heauenlie Iudge and then shall we finde that it is not spoken in vaine which he hath pronounced by Zacharie That his malediction and curse shall come vpon him which sweareth and vpon him which stealeth that is that in what matter soeuer of the lawe and in what point soeuer we shall haue offended he shall not faile to take vengeance thereon Men therefore may well iustifie them selues or flatter them selues yet God in the ende shall displaie and shewe foorth his indignation both against swearers and against theeues But the better to vnderstande the will of the Lorde let vs knowe that hee hath vsed this word of theft or stealing to make vs haue in greater hatred all deceite and all rapine in all kinde of wrong which we are able to deuise against our neighbours as we haue alreadie aboue declared of murder and adulterie If one call a man theefe he wil be grieuouslie offended for this is a woorde of infamie and reproche and therefore he will not suffer him selfe to be so dishonoured in the face of the whole world God then to the end he might induce vs to hate all deceitfulnesse all harme doing all extortion that we might vse in the goods of our neighbours vseth this word in steade of all other He might well haue spoken after some other manner hee might haue said Take heede how you do pull vnto your selues the goods of an other take heede you make not your gaine by the losse and damage of your neighbour take heede of vsing anie such violence but in a word he saieth Steale not And why Euen to this end that deceits rapines and pillages and all harme doing be had of vs in greater detestation that we be ashamed to do wrong vnto anie that we stand I say in greate feare hereof when wee see that wee are guiltie of theft before god Moreouer let vs note that there are manie kindes of theeueries for some vse priuie and secret sleights when they draw to them selues by subtile meanes and practises the substance of another others vse open force or violence and this is properlie called rapine pillage extortion others vse yet more slie feates and closer conueyance yea a man shall thinke they moue not a finger to touche anie thing of their neighbours a man shal not be able to accuse them before the world and yet because they walke not in all simplicitie vprightnesse they are theeues before god Ye see then how we must consider of the kindes of the euerie when we will vnderstand what is forbidden in this place But in the meane time we haue to note that God iudgeth not of theftes after the manner of men for they which liue in great credit and reputation before men shall not cease to bee condemned before God yea albeit none accuse them but that the poore whom they haue eaten and deuoured shall crie for vengeance and although none of them speake one word yet the afflictions which they endure crie alowde in the eares of God and sue processe against their oppressours without sounding one woorde So then we must not bring our owne fansies to iudge of theftes thinking to escape the hand of God when we shall not be cōdemned of men nor punished by earthly iudgment for God proceedeth in this much further higher Let vs therfore briefly beare in mind that touching God all kind of harme doing when wee desire to plucke vnto vs that which is not ours is named theft throughout the holie scripture And in deede when God manaceth a woe by the prophet Esaie that he which hath pilled and spoyled others shall be rewarded with the like he speaketh not of pettie theeues which we lead to the gallowes but he speaketh of great Princes and Monarchs which bare then the sway through out the whole worlde And againe in the first Chapter when he addresseth his talke against the holie people which was the Church of God Thy princes and gouernours are companions and Princes of theeues saieth he Now certeine it is that none charged these of theft nay these sat as Iudges condemners of other pettie theeues and yet failed they not to be condemned before god And thus the theeues which are honourable here belowe on earth are notwithstanding accursed by the lawe of God and he hath pronounced on them his determinate sentence in this text Wee must therefore humble our selues vnder the iudgment of God and know that we shall gaine litle albeit our theueries be excusable before men although we couer them and colour them For in the meane time the lawe of God shall haue his full course and the execution thereof shall be readie at hande for our condemnation God hath forbidden nothing which he will not call into account Ye see then what we haue to beare in minde concerning this place Now it resteth that that which wee haue briefly touched we handle more amply and as we may say by peecemeales specifying it by examples to the end it may be better vnderstood as I haue alreadie said if we were diligent and attentiue to hearken vnto that which God declareth vnto vs we need not make here any long exposition But what We seeke nothing else but to cloke and hide our selues with some dissimulation and albeit the thing be cleare ynough to be knowne alwayes to make some doubt And this is the cause why we must be so precisely charged and more neerely pressed in all
looke for all that apperteineth to the maintenance of this present life brieflie it is his blessing which is the fountaine of all riches If we were well and throughlie persuaded of this we should not neede more preceptes in the lawe to forbid stealings we should not neede anie more admonitions wee should not neede anie more aduertisements this onlie word would suffice But what Wee demaund of GOD our dailie bread and while wee protest that hee sustaineth and nourisheth vs wee exercise our rapines our pillinges our deceites and other such wickednes Is not this euen to mocke God when I say with my mouth Giue me my dailie bread and in the meane while I go to seeke it of the diuell For if we vse such vnlawfull meanes if we deceiue one if we spoile an other from whom is it that we take our goods Is it from the hand of God or rather from the hand of the diuell Are we not companions of theeues and of robbers It is certeine therefore that we would the diuell enrich vs when we are giuen so to deceite and extortion and which more is it is a sure signe of our infidelitie and vnbeleefe and that we attend not anie thing at all on the blessing of God and thinke not that he is rich inough to susteine and enriche vs Loe howe wickedlie we are herein disposed and yet this wee ought to profit our selues when we heare that our Lorde accurseth stealings and that he teacheth vs that they are detestable in his sight to let vs haue them in greater horrour and detestation Therefore let vs first of all beare in minde that God iudgeth not according to the fantasie of men but that his will is that we walke in all integritie and vprightnesse that euerie one haue his right that none be molested and troubled for his liuing and substance that wee streightlie withholde our selues from all iniurie and wrong doing And againe because we are so inclined vnto euill let vs consider of those meanes which may holde vs vnder the obedience of GOD and hinder vs from stealing of which we haue alreadie spoken and let vs know that God hath ioyned vs together that we should keepe this lawe and rule of equitie Moreouer let vs not desire to be rich but let vs practise this doctrine of bearing pouertie patientlie that we be not inflamed with a desire of getting and aduauncing and promoting our selues further Againe let vs abhorre and detest all crueltie and deceit and aboue all let vs learne not to be so brutish as to thinke that when we haue scraped together on this side and the other this may be to make vs rich Let vs beware howe we deceiue our selues in this behalfe And why For true riches as I haue said proceede from the blessing of god We must therefore drinke of this fountaine and be satisfied if we will absteine from all kindes of theft But nowe let vs also enter into consideration of the threats which God setteth before vs When hee hath sufficientlie shewed that this precept is of great equitie and that he hath giuen vs the meanes also whereby to walke in all integritie and vprightnesse without hurting or wronging anie one seeing vs yet ouer hard to bee brought to the obseruation hereof and that alwayes our wicked affections carrie vs away headlong altogether backwarde from our dutie he adioyneth his manaces and threates to feare vs to keepe vs in greater awe And is this a small thing and lightlie of vs to be considered when he saieth That theeues and extortioners shall not enter into the kingdome of heauen Loe then howe hee expresselie declareth and pronounceth vnto vs that if we make so great account of this present life as that for to plucke vnto vs some commoditie the better to passe through this present worlde wee will wittinglie prouoke the wrath and indignation of God we shall be exiled and banished his kingdome If we had but one onelie droppe of faith should not this threat be euen to pearce vs to the heart But yet our Lord passeth further for seeing vs so carnall so giuen ouer to the world he sheweth vs that euen in this worlde hee will make vs goe backward and hee which shall thinke to lift vp and aduance him selfe by subtile shiftes by robberies by extortions that euen he shal be consumed he shall haue a secrete curse and malediction which shall vndermine him and consume him to nothing As in that place which we haue alledged of Zacharie it is saide That the curse of GOD shall come vpon the house of theeues and robbers and shall remaine therein vntill they be wholie consumed We see further howe hee hath spoken hereof by all the rest of the Prophetes by whom he hath declared that when men shall thinke to enriche them selues when they shall make their reckoning of I know not what great wealth GOD shall blowe on them yea with such a breath that all their pompe shall vanish and that so soudeinlie that a man could not perceiue their fall and consumption But God passeth yet further True it is that we may read often and in manie places that our Lorde scorneth and derideth them which so torment themselues to gather together great substance when in the ende all shall decaye and fall away like water But we shall see further that great richesse shal be the cause of their destruction which haue liued in credit and reputation Beholde a father which shall haue pilled one and spoyled an other which shall haue the whole time of his life prouoked and plucked on his head the vengeance of God well hee dieth it seemeth vnto him that his children shal be young Dukes Nowe if hee had left them but some small portion to haue bestowed them selues painfullie in some trade if he had learned them honestlie to trauell for their liuing his children might haue had wherewith to haue liued a contented life but loe the father hath twisted the rope to hang his heires For when they repose their trust in the richesse which shall haue bene wickedlie gotten it must needes be that either they be led to the gibbet or otherwise perish vnhappilie And what is the cause hereof Euen the anger and indignation of God which lighteth on them to consume all that which shall haue bene euill gotten by pillings and extortions The house must needes be accursed God must needes shew that he is a iust Iudge both vpon theeues and vpon all such as make a scorne of his diuine maiestie when one speaketh vnto them thereof as we heare these iesters hickscorners will say when the latter iudgement is denounced them Well well it is long time thither when they oppresse a poore man who shall haue neither abilitie nor credit to mainteine his right against them Nowe in the meane time they bath them selues in their iniquities and welter in their wickednesse But what When God seeth that men are so senslesse and that he can
as to destroy and bring vs to nothing that he yet vseth such mercie towardes vs that it is vnto vs to life in steede of consuming and destroying vs And when I say that the worde of God is of such force as to consume vs to nothing I vnderstand not onelie the worde as it is here described by Moses but if the Lord would make vs feele the vertue and power of his worde albeit it should be preached vnto vs by men yet shoulde it serue vtterly to confound vs But now wee see that the Lorde quickeneth vs when he speaketh vnto vs and especially at this day when the Gospell is preached vnto vs for this which is spoken by Saint Iohn is euerie day accomplished namelie That all those which heare the worde of the sonne of man are restored to life For by nature wee are aliantes from GOD wee are exiled and banished his kingdome wee are dead and as it were enâ—umbed in some graue or sepulchre and loe our Lorde Iesus Christ profeteth vnto vs the remission and forgiuenesse of our sinnes God his father adopteth vs for his children Beholde then the manifestation of saluation which is opened vnto vs and wee are thereby quickened and restored vnto life by the meanes of the Gospell And for this wee haue wonderfull great cause to praise and glorifie our GOD for that he maketh his worde to serue for to restore vs vnto life and to deliuer vs from death whereas his worde is of such force and vertue as vtterlie to consume vs if he of his mercie did not turne it to worke a cleane contrarie effect in vs. Now withall let vs diligentlie note that if our Lord hath once bestowed on vs more than we any way deserue wee must not therefore take leaue and licence hereby to tempt him and to desire alwayes to rule him after our owne lustes and appetites As wee see at this day the Papists will excuse themselues for not receiuing the Gospell because they see no miracles done in our time Yea but let them answere me wherevnto the miracles which our Lorde Iesus Christ hath done and which hee committed to his Apostles serued Ought these to serue nothing to our profite and commoditie Behold then what admirable vertue and power GOD hath declared at the beginning of the Gospell The heauen and the earth were then moued there was no parte in the worlde wherein GOD imprinted not some worke or signe of his maiestie that the Gospell might be authorized Beholde the Angels which descended at the birth of our Lorde Iesus Christ to beare witnesse vnto him beholde the Sunne which was darkened at his death behold the vaile of the temple which was rent in two pieces to shew that the holy Sanctuarie was opened and that freer and bolder accesse was graunted vnto GOD than euer before The raging and tempestuous Sea is appeased the diuels themselues do homage to the glorie of GOD being present Brieflie both by signes and wonders aboue and beneath God hath declared that the Gospell proceeded from him as wee haue alreadie shewed So many maladies sicknesses healed so great warres appeased so many other signes and wonders which were shewed were not to serue for one time onelie but at this daie the memorie of them ought to remaine and wee must receiue this witnesse for a seale of our faith that wee doubt not but that the dignitie of the Gospell ought to bee as great at this day and that the authoritie thereof is as well nowe ratified and confirmed as it was then when Christ wrought his miracles And yet for all this we see manie of the vncredulous and vnbeleeuing sorte which alledge that if they did see any miracles they should be conuerted But it is certeine if they were now presently shewed they would still remaine in their obstinacie and stubbornesse take thereby an occasion of further enuenoming and impoisoning themselues against god What remaineth then for vs to doe We must learne as I haue said to content our selues with that which GOD hath once done If GOD hath giuen vs more than hee owed vs let vs receiue it and with geuing of thankes let vs learne not to prouoke his wrath and anger against vs by an ouer presumptuous tempting of his patience Beholde then what wee haue to beare in minde in this place when the people saith Let the Lorde speake vnto vs no more for it sufficeth vs that were haue hearde his voice and yet haue bene permitted of him to liue And that this wee haue aboue declared may bee more certeinlie confirmed vnto vs let vs beare in minde that which is here said What fleshe hath hearde the voice of the liuing GOD and liueth For by these wordes in this place it is plainelie shewed that the people of Israel spake not in their owne name but euen in the behalfe of all mankinde They saie not onelie What are all we to heare GOD speake but What is all flesh And in verie deede as I haue touched in the beginning it cannot bee but men are either staring madde or starke dronken when they cannot humble themselues for there needed no other thing for them to doe but to respect their owne estate and condition to saie What are wee There is nothing neither in our bodies nor in our soules but frailtie We are not now remaining in our nature wherein wee were first created but beeing fallen therefrom into that estate wee nowe are in what are wee but as a water which glideth away as a smoke which passeth and vanisheth on a soudeine And which worse is wee are enimies of GOD and hee must needes bee our aduersarie partie forasmuch as there is nothing in vs to be found but sinne and wickednesse Therefore when we be entised and tickled with such foolish and vaine lustes and desires as to wishe that GOD would do miracles that we might heare the angels of heauen let vs returne to thinke on this which is here said and what is all flesh Let vs I say enter into this consideration to bethinke our selues what wee are and our owne small abilitie shall sufficiently aduise and aduertise vs to geue praise and thankes vnto God that he maketh vs not feele his presence to consume vtterlie to confound vs but with an amiable mildenesse and gentlenesse allureth vs to himselfe when we heare men like our selues and our brethren which speake vnto vs in his person And let vs further note that when the people of Israel say What people hath heard the voice of the liuing God and remained aliue as wee It is to shewe vnto vs that God would not that this should bee drawen into consequence for vs to conclude any thing thereon And therefore let vs not alledge this to say And why speaketh not God at this day vnto vs after a visible manner as he hath done to his people in the mount It pleased him then so to doe but wee must not impose him a lawe or thinke to binde