that they also aswell obserue the rest and yet they were not sanctified of GOD and this signe could not apperteine vnto them as wee haue alreadie said It seemeth then that GOD vnhalloweth the sacrament when he communicateth it vnto the vnfaithfull and those which were not circumcised to beare the marke and signe of the couenaunt to them whiche had neither the lawe nor the promises But we are to obserue that this which God speaketh here of straungers extendeth it selfe onely and belongeth vnto this people which he had chosen and adopted For we know that if thinges contrarie to the seruice of God bee permitted although one shall happily saie These which offende are not of our societie and companie we shall notwithstanding be induced by their euill examples to follow them If the straungers had bene permitted to labour among the people of the Iewes what might haue happened hereby The Iewes would haue had dealings with them and so haue defiled themselues they would haue made small difference betwene this day others For when examples are set before our eyes we are easilie led away to that which is euill And albeit there should be no great occasion of turning vs aside yet is our nature so inclined vnto euill that we are easily induced herevnto And how would we resist them when we shold be altogether drawen forward into wickednesse Thus if libertie should haue bene permitted vnto strangers to labour and to doe their businesse among the people of Israel they would soone haue bene corrupted euerie one would haue dispensed with himselfe for this libertie to violate the Sabbaoth day vtterly neglecting the obseruation thereof So then to the end all such occasion of transgressing against this rest might bee remoued and that this day might bee obserued with greater reuerence as God willed that the beastes and cattell should rest so commaundeth he that the strangers do the like Now this ought to serue for our instruction For it is to teach vs that vices ought not to be tolerated among those which make profession of Christianitie but that men ought to punish the offenders yea though they be but strangers and wayfaring men As how When blasphemies are condemned among vs if a man heare a stranger to blaspheme to make a scorne of God and yet hee suffer him and dissemble the matter is not this to suffer a stinking sore to fester to the corrupting and rotting of all the rest See I say what is done when blasphemers shall be so borne withall when they shall haue their flote and full saile in their wickednesse and that men will not represse them albeit they be so open and manifest that men may heare and see them But it is to euident that we are so farre from punishing the blasphemies of them as they deserue which are not of our religion that it is to be seene how we suffer them in those which are together among vs make profession of Christianitie And this is to our greater confusion For when we suffer among vs either Papistes or Iewes or other like as at this day the world is full stuffed with contemners of God when we suffer them I say to raile on the doctrine of the Gospell and to blaspheme the name of God shall we not breede vp so daungerous a disease as after short time shal be incurable and past all remedie If we suffer wicked and dissolute straungers to make here an open sale of their outrages and dissolute behauiours must it not needes be that we bee drawen with them into the like wickednesse and so be altogether corrupted So then let vs diligentlie note that God will haue his people exercised in such puritie that not onely they which make profession of being Christians absteine and keepe them selues from euill but also that they suffer not as farre as shall lie in them others among them to liue inordinatelie For we must remember that the earth is as it were vnhallowed and defiled when the seruice of God is defiled and his holie name dishonored the earth I say in the which by his pleasure we dwell is defiled and accurssed or at least is nothing beholding vnto vs if it be not So then when God hath giuen this priuilege to his children that they may remoue all idolatrie out of the land wherein they dwel without all doubt if they doe it not they shall prouoke the anger of God and his vengeaunce vpon them selues If now wee would permit that the abhominations of Poperie shuld be mingled among vs if by some speciall priuiledge one would graunt a masse to obstinate Papistes which would liue here if one would yeald them some corner of the land to committe their idolatries and superstitions therin can it be but we should drawe on vs the wrath and anger of God kindle the fire of his vengeaunce against vs And why Sithence God hath giuen to them which haue the sword of iustice in their hand and the administration thereof seing that he hath giuen them I say all power and authoritie to chace and put away from out of the land all idolatries and infections of Papistrie certeinelie if they allowe and mainteine them this shal be euen to driue God away that he dwell not nor beare rule among them So then let vs note that not without great cause our Lorde woulde that the straungers whiche dwelt among the people of Israel although they were of an other faith and religion should be constreined to obserue the seuenth day Not for any cause touching them selues or for their instruction For they were not capable hereof but because they should not bee an occasion of offence to draw the people into sinne and because the seruice of God should not be violated and that the land which he had giuen to his seruant Abraham for an inheritance might be wholie dedicated vnto him We are therefore hereby warned not only to sanctifie our selues by Gods worde but also not to suffer any disorder among vs but that all such thinges be remoued cleane away Now further note that when our Lord wil that we haue such a zeale to maintesne his seruice that euen they which professe not themselues to bee of the Church should be constreined to order conforme themselues to vs when they liue in our companie that we shal want all excuse if we on our part be not wholie geuen vnto him be as mirrors spectacles to draw allure the vnfaithfull to win them vnto god For if we when they shall erre wil reprehend them in the meane while they may perceiue the like or greater vices in vs shall they not haue iust occasion to mocke despise all our admonitions So then seeing it hath bene cōmanded not to permit strangers to do things contrarie to the seruice of God let vs know that we are in double maner cōmanded to walk warilie in all carefulnes in such humilitie sobrietie that strangers may be cōpelled forced to
the worde of god Therfore when the God of Israel is called One God it is as much as if Moses did make comparison betweene the God which published his lawe as before he was manifested vnto his seruant Abraham and to the other Patriarchs would oppose him against all the gods which the world imagined As God in all times hath bene called vpon this name hath bene common among the Painims But what The Painims haue so wandered that albeit euery one hath saide I adore and worship God yet what was this but their owne dreames and fantasies For when men take vpon them to worshippe God when they haue no knowledge of him there is no doubt but they worshippe idols The Turkes at this day will say that they worship God Creator of the heauens and of the earth but this is but an idol which they worshippe And how so They name him Creator of the heauens and of the earth they haue no images It is true But yet haue they but an idol in stead of God because they will not receiue our Lorde Iesus Christ who is the liuelie image of God his Father And we knowe what Saint Iohn saieth that he which denieth the Sonne he denieth the Father Therefore they haue not God but an idol As much is to be saide of the Iewes The Iewes will brag much that they haue the law and that they worship the God of Abraham of Isaac and of Iacob but what They are Apostataes they haue renounced the lawe of God when they haue reiceted and refused Iesus Christ who is the soule of the lawe It is he by whom God the father will manifest and open himselfe vnto vs it is he in whom hee will be worshipped And againe he saieth Risse the Sonne whom I haue sent you And againe Who so honoureth not the Sonne the same honoureth not the Father which hath sent him Let vs therefore diligently note that Moses would in this place make comparison betweene the GOD which hath declared himselfe in his worde and all the gods which are renowned throughout the whole worlde shewing that all that is beside him is nothing but apishnesse and meere vanitie and lying And why For we cannot worship God aright except we haue first knowne him And wee must alwayes to this purpose remember that which Iesus Christ said vnto the woman of Samaria ye knowe not what ye worship When Iesus Christ vseth this word he doth as it were spit at all those seruices and worshippings which were then established There was no nation which vaunted not of seruing God and Iesus Christ reiecteth all that which men thought to be good and holie Ye knowe not saith he what ye worship Hee sheweth hereby that it is reqâ—isite and needefull there be made some manifest declaration of God we must not walke here at all aduentures but we must be assured what the God is whom wee serue and worship Now seeing God must be knowne of vs to be rightly serued and worshipped let vs consider whence this knowledge shall come and arise Shall it grow in our owne garden as we say Shall we obteine it by our owne labour and industrie Shall it bee lawfull for euerie one to thinke what shall seeme good vnto him to say I haue knowne God No no but GOD must declare and shew himselfe hee must approche and come neere vnto vs And so the onely meane to knowe GOD aright is this that wee bee taught and instructed in his woorde And loe why he saith The Lord thy god For this people had receiued the lawe and againe the couenaunt had bene made with their fathers GOD had separated this flocke from the rest of the whole worlde It is not then without cause that Moses here leadeth the people to the knowledge of God to the end they estraunge and keepe themselues from all the superstitions of the Painims that they haue nothing common with the vnfaithfull ones but that they know that wheras God hath manifested himselfe so familiarly vnto them they haue a most certeine and infallible truth Now if this hath bene saide of the time of the lawe it agreeth much better vnto vs For albeit God hath giuen a sufficient admonition vnto the Iewes that they bee not mingled among the pollusions of the Painims in their idolatries yet haue wee at this day a much more brighter clearenesse since the appearing of our Lorde Iesus Christ who is the liuelie image of GOD his Father as wee haue saide And wee may well agree vnto that which is written in the first of Saint Iohn None hath seene GOD at anie time but the Sonne which hath alwayes bene in the bosome of the Father hath reuealed him vnto vs The auncient Fathers haue had a knowledge as we haue said but this knowledge is accounted as none in respect of that which we haue at this day by the Gospel Since the Sunne of righteousnes shineth on vs behold God sheweth him selfe most familiar vnto vs And loe why the Prophet Esaie when he entreateth of the redemption which was to be made in the person of the sonne of God Behold him beholde him this is our GOD this is our Lord saieth he The Prophete crieth out This is this is our god He is not contented to say in one worde Beholde our GOD but hee speaketh as if the thing had bene present and that GOD should then appeare And howe is this said Was not God in the middest of his people For hee saide I will dwell in the middest of you And againe Beholde my rest Sion is the place of my habitation And againe he protesteth that hee will neuer depart thence that the people is his temple that they are his royall priesthoode Why then is it that the Prophet Esaie saieth Behold him behold him saith our God This is he this is he when our Lorde Iesus should come into the world This is because God reuealeth him selfe vnto vs in greater perfection There remaineth therefore lesse excuse for vs if wee at this day wander and holde not our selues to the pure trueth but that enerie one turne after his dreames to say It seemeth me so beholde what I finde to bee good Knowe we that all this is nothing that wee must returne to that certeintie of trueth which hath bene brought vnto vs by our Lorde Iesus Christ But the worlde is so farre from knowing of this that it seemeth all haue desired to despite and anger GOD that they haue deuised howe to turne their backe vnto him that they haue laboured to reiect and lay aside all subiection that they might haue leaue to remaine in their enormities and vurulie demeanours and that their wickednesse in the meane time might not bee perceiued The Iewes are vnexcusable as wee see howe the Prophetes reproche them that they haue wittinglie abandoned and put away GOD and that they can not excuse them selues as the wretched Painims saying That they haue heard nothing
learne it and obserue it Here againe Moses setteth downe the preface of which before we tooke some view that the Lawe is not geuen onely to the end that men should heare it to knowe what it conteineth but that by it we should also be reformed and that God might proue herein what subiection we yealde vnto him In fewe wordes we see that the doctrine of God consisteth in practise and that we must by our doinges shewe that we haue not in vaine bene taught it Nowe then Moses saith in the first place Heare the Lawe whiche I propose in your eares to the end you should learne it As if he should say that God will not that the doctrine which is preached vnto vs in his name and authoritie should fall to the grounde but that we must receiue it with all diligence and applie our whole studies therein For what is the causes that wee profite so euill in the woord of God but that wee are ouermuch busied in the thinges of the world And if we come to the sermon if we read the holy scripture it is but for fashion and manners sake wee seeke not to performe our dueties as we ought in obseruing that whiche is taught vs But let vs aduise our selues to be better and more diligent scholers while the Lord vouchsafeth to instruct vs by his woord and that is the cause why Moses saith he hath told the Lawe in their eares Indeede this manner of speaking would bee verie hard in our tongue howbeit it importeth as much as if God should say That he speaketh not vnto vs in an vnknowen strange language but sheweth himselfe in as plaine and familiar manner as may be desired Seeing then it is so that God cōmeth downe vnto vs in such sorte as to make a plaine and familiar declaration of his will what excuse shall we haue to alledge if his woord be lost in vs or if it slippe from vs or if we keepe it not to make our profite thereof It is true that for asmuch as we are ouer dull and ignorant we shall alwayes find much obscuritie in the woord of God that the langauge of the Lord is to high and profound for vs but to whom should the fault therof be imputed Let vs note therefore that all they which complaine that the woord of God is hard and obscure as if it were hid vnder an vnknowen tongue are here reproued of a manifest lie Yea that they do God great iniurie yea blaspheme him for that they despitefully dissemble denie the bountie goodnesse which Moses protesteth was shewed the people at the publishing of the law for it is there said that God spake to the eares of the people by the mouth of Moses So that the doctrine which he deliuered ought to haue bene throughly knowen of them And at this day we haue lesse occasion to vse this shifte to alledge that we vnderstand nothing of that which is conteined to holie Scripture for GOD speaketh so neerelie and familiarly vnto vs that we neede but to haue our eares cleansed and prepared to heare him And let vs note that there remaineth nothing but that we be attentiue diligent to profite in the doctrine of saluatiō But withall let vs call to mind that we haue aboue touched namely that this doctrine must be kept folowed throughly for if we doe not allowe the worde of God and yeald our consentes that it is good and true and holie God is much beholding vnto vs What must we doe then See God will make a triall whether he shall be maister ouer vs or no. Now then if the worde of God rule our life that is if we not onely inquire after that which he telleth vs but forsake our naughtie lustes and desires and endeuour onely to please him and to be gouerned by him and his righteousnes when we come to this then see we one good proofe that he hath such dominion and superioritie ouer vs as he deserueth But vntill wee haue profited so much that we are come hither let vs not thinke that we haue profited any thing at all in the doctrine which hath bene taught vs Let this worde therefore of Doing be often called to minde and imprinted in memorie of them which heare the worde of god As howe Beholde God doth vs this courtesie in vouchsafing to teach vs And why is that Is it to this end that we shoulde onely lend our eares to say in the end Yea well said that is good Nay but to the end our life shoulde be reformed and because it is a true and certeine rule that we shoulde not erre as we haue done and as many poore ignorant wretches doe which are straied from the right way and are not instructed as we are vnto whome this doctrine ought to serue for mortification and newnesse of life that God may beare rule ouer vs and that we be subiect to him Thus wee se in effect what Moses meant when he protested vnto the people in this preface that he set before them the lawe not that they shoulde heare it and so but haue their eares beaten there with but that they should receiue it and keepe it Nowe for the better confirmation of this he alledgeth That God had made his couenaunt with that people on the mount Horeb the better to persuade them to feare God and to continue in his obedience For if God woulde onely require of vs that which is his due yet were we sufficiently bounde to cleaue vnto him and to obserue his commandements but when it pleaseth him of his infinite goodnesse to couenant with vs to binde himselfe vnto vs when he needeth not to stand on articles with vs that he wil be our father and sauiour that he will receiue vs for his flocke and heritage that wee may liue vnder his gard and protection offering vs euerlasting life seeing that he doth all these thinges ought not our heart to be softened though it were of stone When the creatures behold that the liuing God abaseth himself hitherto as to treate the matter with vs and to say Goe to let vs consider what we are both you see what an infinite distance is betweene you and me and knowe that I could commaund you what seemeth good to me and not haue any thing to deale with you and that you are not worthie to come nighe me or to haue any acquaintaunce with him which can command what he will without any further declaration than this See this I will and this is my minde yet loe I yeald of my right I come hereto offer my selfe to be your guide and sauiour I will gouerne you you shal be my familie if so be that you will content your selues with my worde I wil be your king and you shall be my subiectes for all this thinke you not that the couenant which I haue made with your fathers was to gaine any thing of you for I haue no neede nor want of any
to declare himselfe our father and sauiour for our Lorde Iesus Christes sake that he will not onely graunt this grace to vs but to all people and nations of the earth c. Deut. Chap. 5 ▪ 1 Then Moses called all Israel and said vnto them Heare O Israel the ordinaunces and the lawes whiche I set before you this day that ye may learne them and take heede to obserue them 2 The Lord our God made a couenaunt with vs in Horeb. 3 The Lorde made not this couenaunt with our fathers but with vs which are all aliue at this day 4 The Lorde talked with you face to face on the mount out of the middest of the fire WE haue seene heretofore howe greatly Moses hath laboured to make the people perceiue the Maiestie which is in the worde of God to the end they should receiue it with all reuerence and feare For although men protest that they will obey God for so nature constraineth them yet can they not order them selues and their doinges according to his word and that is the verie true touchstone to knowe whether wee bee obedient to God or no. But herein is the rebellion of the worlde seene that although all will confesse that the worde of God is to bee receiued without any gainsaying yet shall one finde scarse one among an hundred which willingly humbleth him selfe to yeald vnto it that authoritie it deserueth And why is this Surely because we consider not of the Maiestie of God which declareth it selfe therein See then howe Moses not without cause so often heretofore hath wained the people that the worde of God shoulde be of such Maiestie towardes vs that all creatures shoulde tremble at it And nowe againe he addeth a confirmatiō of the same matter when he saith That the Lord talke◠face to face on the mount out of the middest of the fire as if bee shoulde saie You haue no cause now to doubt whether the doctrine which I propose vnto you be of God or of men for it is sufficiently proued God hath declared himselfe vnto you by plaine and visible signes in such sorte that you may well perceiue it is he which speaketh Nowe then wee see the intent and meaning of Moses But before wee passe any further one may here make a question How it is said that God spake face to face seeing that men cannot comprehend his infinite glorie For with what eye can wee contemplate his substance being We are so fraile weak that if God should but shew one beame of his brightnesse behold we should be all dazeled confounded therewith On the other side we know how it is said That we cannot se God face to face vntill we be renewed which shall not bee vntill the latter day For now saith S. Paule We see as in a glasse in part euen obscurely vnperfectly Which more is he saith in an other place That the Gospell at this day doth present vnto vs the Maiestie of God in such sort that wee may see it but the lawe was darke and obscure and had availe which hindered our fathers to knowe God in so plaine and familiar a manner as wee doe at this day But all this agreeth verie well For when wee make a comparison of the lawe with the Gospell it is certeine wee shall finde this which Saint Paule speaketh to be most true For then God declared not himselfe in so familiar a fashion as he doth vnto vs by the meanes of our Lorde Iesus Christ who is the liuelie image of him Nowe a dayes therefore there are laide open vnto vs the great treasures of wisdome in that God calleth vs to the kingdome of heauen sheweth that he holdeth vs for his children heirs Now this was not in the time of the lawe And yet although at this day we haue such a knowledge and so plaine manifest yet remaineth that alwayes true which we haue alledged that wee see but in part And why For we are not yet partakers of the glorie of God neither can we come neere it but it behoueth that he shew it according to our rudenesse and infirmitie Yet notwithstanding from the beginning of the world God hath appeared vnto mortall men Howbeit this was not to shewe him selfe as he is but as the weaknesse and infirmitie of men might beare it We must then note that God was not knowen to the fathers neither appeareth at this day in his owne beeing but he applieth him selfe to vs in asmuch as he sheweth him selfe for our measure and abilitie to make vs perceiue that he is present And yet for all that it is not without cause that Moses saith here that God spake face to face for he vnderstādeth hereby that the people had not some coniecturall signe that they might dout of him or conceiue onely some small opinion of God but that they had a certeine and infallible warrant whereby they might in this sort conclude Behold God hath so shewed himselfe to vs that our faith need not wauer and be doubtfull and the doctrine which is proposed vnto vs in his name ought no longer to be disputed of whether it be to be receiued or refused And why For God hath deliuered vnto vs a sure and certeine marke which can not beguile nor leaue vs in doubt but that this doctrine proceedeth from him Now we vnderstand the mening of Moses from whence we haue to gather a good lesson that is that if God declare not himselfe vnto vs after so high glorious a manner as our lust desireth let vs know that he doeth it for our profite and saluation For let vs haue an eye to our infirmitie and it will be sufficient to abate that ouer boldnesse to the which our nature alwayes stirreth vs For we would inquire and seeke after the secrets of God without end or measure And why is that Verely because we consider not our owne power and abilitie Wherefore let vs praise the great goodnes of our God for that he in fauour so considereth of vs regardeth our weaknesse that he is content to hide his glorie ▪ least we should be swallowed vp thereof For as I haue alreadie said we can not beare it being so fraile weake as we are And here withall let vs knowe that when God geueth vs some euident signe and token of his presence there resteth then no excuse if we yeald not to him the honour and doe him the homage he is worthie of Let vs not then desire that God come in his inestimable glorie that the heauens cleaue in sunder that all the Angels of heauen appeare but when the Lorde any way declareth that it is he which speaketh let it suffice vs and let vs humble our selues incontinently For if then we will foreslowe to yeld him our dutie we shal be sharply reproued for turning our backe to him when he sheweth his face to vs It is true that it is said in an other place That
it is certeine when he punisheth them this shall not be without good cause but we shall alwayes knowe that he proceedeth herein in all equitie iustice as an vpright iudge by greater reason they which are elder further striken in yeeres are punished as not innocent for one shall finde them by many degrees more faultie And so as concerning the place of Ezechiel the case is cleare that God punisheth not the innocent children for the transgression of their fathers for the faultes shal be also founde in themselues As for this when he saith That he punisheth the iniquitie of fathers vppon the children let vs consider howe this is done and then this hard knotte shall bee easily vnties First then let vs knowe that God oweth vs nothing and that if he bestowe any benefite vppon vs this is altogether of his meere liberalitie not that he is any thing beholding vnto vs In the meane while if he will vse his rigour towardes vs he may leaue vs in condemnation as wee are Let God onely withdrawe his mercie and shewe himselfe iudge ouer the whole worlde and what shall beecome of vs Surely wee shall all perishe there is no remedie little and great fathers and children without exception I say wee are all condemned if GOD drawe vs not out of the curse in whiche wee are and that by his free mercie without the least occasion of beeing bounde vnto vs So nowe seeing GOD may bring vs all to destruction if it please him to vse his goodnesse and clemencie towardes some if he call them to himselfe if he deliuer them from this deepe dongeon of damnation in which they are may any one accuse him for this May any one reprooue him herein the least that may bee No. For our eye must not bee euill if he of his goodnesse taketh pitie and compassion of his creatures And although he vse not the like measure towardes all yet notwithstanding wee must haue our mouth closed vp or rather wide open not to murmur but to confesse that all which he doth is in equitie and iustice although it surmount our sense and reason For wee comprehend not alwayes the reason why GOD disposeth so of men and yet must wee laie aside our prating and learne to reuerence and adore God in his iudgementes when they shall bee ouer high for vs ouer wonderfull ouer secrete How euer it bee let this generall rule abide certeine that is to say That God might leaue vs in our destruction wherein wee are if so it pleased him and that by this meanes the whole world shoulde perishe but because it pleaseth him to shewe himselfe gentle and pitifull not towardes all but towardes a parte see what discerneth the one from the other Nowe herevppon he leaueth them as it seemeth good vnto him in the curse wherein they are borne And if one demaunde why God vseth his mercie towardes some when on others he executeth his seueritie It is certeine the first and principall cause is vnknowen vnto vs neither ought wee to enquire after it And why For it behoueth that all our senses bee locked vp captiues in that behalfe and that wee confesse that God hath libertie to choose whom he pleaseth and to refuse the rest But howsoeuer the case standeth he maketh this promise to the faithfull that he will take pitie on their children and that as he hath begonne his mercie in their persons so he will continue it in their posteritie euen to a thousand generations Seeing God hath made this promise to his seruauntes wee see nowe there is some cause why God hath pitie of the one rather than of the other 〈…〉 contrarie part he threatneth the vnfaithfull that the 〈…〉 not onely in themselues but also in their issue and 〈…〉 which shall descende from their stocke and familie But nowe let vs come to the mercie which God sheweth and to the punishmentes he executeth His mercie then is not in this that he blesseth the children of the faithfull with riches with health or other like thinges or that he maketh them to prosper to the world ward those are not the chiefe blessings of God that is not the end whereat he beginneth but rather he sheweth them his goodnesse and mercie when he gouerneth them by his holie spirit when he geueth them the marke and seale of the adoption of his children when he correcteth them and purgeth them from their sinnes to reforme and renewe them to his image and likenesse Ye see then the mercie which God extendeth to the children of the faithfull that is to say he suffereth them not to remaine in their corruption and wickednesse but that he reformeth them and gouerneth them by his holie spirit This being done he continueth his mercie further more and more and maketh them to prosper euen in this world vntill the fulnesse of his mercie be heaped vpon them namely vntill he hath drawen them out of this world into his kingdome and geueth them there the fruition of euerlasting life On the contrarie side whereas he punisheth the iniquitie of fathers vpon the children this is as much to say as that he will leaue the stocke of them in the same plight they are in There is a wicked man there is a despiser of God there is an hypocrite there is an vnfaithfull and vnbeleeuing man well he shall haue children God will as we may see forget them and account them for straungers And whereas he acknowledgeth them not in the number of his owne he daineth not nor vouchsaleth to shew himselfe a father towardes them So he leaueth them as forsaken and then it must needes be that Sathan possesse them being destitute of the spirit of God what other thing may happen vnto them than euill and mischiefe so as they procure to themselues the wrath and anger of God more and more Nowe then doth our Lorde punish them without good cause Can then say they are innocent and guiltlesse No. For there is sufficient fault in them before hande Wee see then a great deale the better how this which God hath pronounced by Ezechiel is true namely that he which hath sinned shall beare the payment and punishment as he hath deserued and that the innocent shall not bee punished for the cause of the sinner and transgressour Notwithstanding we see also that not without cause he declareth that he will punish the iniquitie of fathers vppon the children For why It is in him to shew mercie to the children of the wicked and vnbeleuing or of the contemners of his word or of hypocrites which abuse his name it is I say in the choice and libertie of God to withdrawe his grace from their posteritie And when their children are estraunged from God what reteine they but the filth and corruption of Adam There is nothing else in them but sinne and wickednesse And therefore needes it must be that they bee enimies to god Ye see then how he punisheth them in iustice and that they
they grind their teeth at it Now when the world is come into such a possession of contemning God and men haue hardened them selues herein is not this a signe that his maiestie is not knowen nor regarded And albeit men yeald vnto them selues such an outragious libertie vnder this shadowe that the thing is accustomably vsed and that of custome is made a lawe yet will God in the end shewe that his name is more deare vnto him than men haue had it and though we sell it good cheape it shall cost vs deare and with an ouer vantage and it shal be in the end that the lande wherein we haue bene conuersant which hath bene defiled and made vncleane by vs bee raised vp in iudgment against vs In like manner all the benefites which wee haue receiued and which God with a liberall hand hath bestowed on vs shall come into account for our condemnation for asmuch as we haue not knowen him which hath bene the author of them to honor him as he deserueth Yee see then what we haue first to obserue and note in this place namelie that God beareth gratiously with vs and vseth so great gentlenesse towards vs as that he is willing and content wee vse his name in thinges lawefull and right by whiche leaue of his we may sufficientlie knowe that he is more than a father vnto vs But withall he warneth vs to take so much the more diligent heede we absteine from all wicked othes For as for periuries as we haue saide this is a villamous outrage which we doe to god For in asmuch as his truth is conuerted into a lie we are falsifiers thereof as much as in vs lieth Yee see then a mortall and deadlie offence But this is not enough to keepe our selues from forswearing but our othes also must be sober and the name of God must not be tossed vp downe among vs as a Tennise ball but it behoueth that there be some great necessitie which may hold vs excused when we make mention of it Now forasmuch as we protest in our othes that God hath all superioritie ouer vs by this we may vnderstand that all the othes which are made by creatures are wicked and intollerable as proceeding from superstition as among the Papistes one will sweare by Saint Anthonie an other by Saint Iohn which is asmuch as if one would make idols of them And why For wee must always returne backe to that sentence which I haue before alledged of the Apostle that we declare God to bee our superiour yea our souereigne when wee sweare by his name And this is the cause why when God sweareth to confirme vs in his promises or happily to awaken vs when hee seeth vs hardened in our sinnes and that we stand not in awe of his iudgmentes he sweareth by himselfe he reserueth to him selfe this honour whereof it shal be further handled in the ninth Chapter of this booke And so they which sweare by creatures are idolaters And for this purpose also when there is mention made of superstitions the oths of men are put in as witnesses to conuince them that they haue turned them selues from the puritie of the lawe The Pastours saith Ieremie which haue charge to conduct and leade the people must teach them to sweare by the name of God that is that all other othes be laid aside and that creatures bee not mingled and brought in when any thing by othe is to bee confirmed Moreouer when it is here spoken of the name of God let vs note that we are not onely forbidden to pronounce this woord but that the substaunce thereof is here considered for God regardeth the deede As there are some whiche sweare not expresselie by the name of God and yet notwithstanding they cease not to offend transgresse against this commaundement For we must alwayes haue regard to come to this which our Lord Iesus Christ handleth in the fift Chapter of S. Mathew When you sweare by heauen is not this the throne of the liuing God If you sweare by his temple is not this the place where his maiestie abideth If then we thinke we shall not be accused and condemned when wee expresse not the name of God in our othes wee greatlie abuse our selues Let vs not therefore thinke to deceiue him in this for the excuse is altogether foolishe and childish And why The heauen beareth it not a marke and token of the maiestie of God Se then how his glorie is diminished As much is to be said of the earth for it is his footestoole as Christ toucheth in that place whiche I haue alledged Therefore so let vs briefly learne that wee ought to beare such a reuerence to the name of God that all othes be laid aside and banished from among vs but as necessitie requireth when God suffereth vs to borrowe his name Otherwise let vs folowe this forme of speach as handling our matters in all simplicitie to say Yea it is so And let vs knowe that all whiche is besides this is euill rondenmed by the lawe namelie if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honoured as it deserueth haue in them a double euill For first when men let them flie so at all aduentures it is a signe they scarse make any account what they say secondlie consider wee from whence this common swearing proceedeth and wee shall finde that from none other thing but that men be such liers so full of falshood and deceite that when they speake the one to the other none can beleue that it is true which is said So then it must needes bee that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in part to communicate one with an other For our tongue is the messenger of our heart whereby we expresse vnto others what wee haue in our mindes conceiued Wee may then conclude that superfluous othes proceede from the disloyaltie and rebellion of men neither neede wee to make much enquirie or vse any long processe in this matter for euerie one hath his owne witnesse How euer it be let vs learne to vse in this thing such sobrietie as God commaundeth and let vs not sweare without great necessitie and being herevnto required But to goe on somwhat further in this matter that all may bee easily vnderstoode there are some who thinke that when they sweare by their faith it is as if they swore not at all It is true indeed that the most part sweare nothing for they haue no more faith than dogges they haue no conscience nor religion But yet this name of faith ceaseth not therefore to be in price before god For he holdeth it deare and it is as an hallowed thing vnto him whiche neither can neither ought to bee vnhallowed except wee will bee in greate fault and incurre the daunger of the
threate here made as we see So it is not sufficient not to haue pronounced expresselie by God but when one sweareth by his faith or taketh any coÌ„firmation from that which hath any signe of the maiestie of God his name is vnhallowed in this thing What shall wee say then of them whiche vse false othes to disguise their purposes which sweare rashlie euen to sport them selues with othes yea to despite God by their execrable blasphemies in so much that he hath neither flesh nor bloud nor nothing else which they spare Are these onely holden faultie for abusing the name of God No but because they vse him to the greatest and most execrable reproch that they may doe Beholde our Lorde Iesus Christ which made himselfe of no reputation for a time as Saint Paule speaketh who beeing the founteine of all life became mortall man hauing superioritie dominion ouer the Angels of Heauen tooke the forme of a seruant euen to shedde his bloud for our redemption and in the end to suffer the curse that was due vnto vs And nowe for a recompense of all this hee must at this day bee rent and torne in peeces of the carion and stinking mouthes of them whiche name them selues Christians For when they sweare by his bloud and by his death and by his woundes and by this and by that is not this as much as in them lieth to crucifie the sonne of GOD and to teare him as it were in pieces And are not these altogether worthie to bee cut off from God yea from the worlde and not to bee numbered in the band and companie of creatures Must Iesus Christ for abasing and humbling himselfe for vs haue such a reward at our handes God vpbraideth the people of Israel in this sorte O my people what haue I done vnto thee I haue brought thee out of Egypt I haue conducted thee by the desert I haue nourished thee in all gentlenesse and sweetenesse I haue planted thee as in my heritage that thou shouldest haue beene as a vine whiche should haue borne mee good fruite I bestowed all labour in keeping and fencing thee and must thou now bee turned into bitternesse vnto mee and bring foorth sowre fruite to strangle and to choke me Nowe the same apperteineth also at this day vnto vs For when the sonne of GOD whiche is appointed Iudge of the world shall come in the last day he may say vnto vs What meaneth this You haue borne my name to bee called Christians you haue bene baptised in witnesse and testimonie that I was your redeemer I haue drawen you foorth of the deepe dongeon wherein you were plunged I haue deliuered you from euerlasting death by the cruell death whiche I suffered and for this cause I beecame man I sbmitted my selfe to the malediction of GOD my Father to the end you might bee blessed by my grace and by my meane And beholde the rewarde you haue rendered mee I haue bene rent in pieces of you I haue beene as a â—easting stocke the death whiche I haue snffered hath beene had in derision and mockerie my bloude whiche is the washing of your soules was as it were trampled vnder your feete briefly you haue taken all occasion to blaspheme and to raile on mee as if I had bene a wretched and miserable creature When When this shal be rebukefullie told vs of our souereigne Iudge will not this be to thunder on vs and to throw vs downe to the bottomles pit of hell And yet notwithstanding there are verie fewe of vs which deeplie consider of this For if superfluous othes were at this day had in such greate horrour and detestation as they should bee men would not yeald vnto them selues any time hereafter such an outragious boldnesse and libertie of swearing and forswearing As for blasphemies see wee not how common and rife they are And in the meane time wee wil be verie zealous for our owne honour and reputation when the name of God is so troden vnder feete amongest vs If one speake any thing reprochfullie of ones father he will make a greate quarell of it or enter some action of slaunder yea many will reuenge them selues by their owne handes and by all meanes they may on euerie side and it seemeth to them that they haue an honest excuse to take vppon them the defence of their fathers Beholde our souereigne father shall susteine wrong and iniurie beholde in like manner our Lorde Iesus Christ who not without cause is named The Lord of glorie before whom euerie knee ought to bow as Saint Paule speaketh to the Philippians loe he I say shal be mocked than whiche despite none could bee wrought him greater except a man would spitte in his face and yet notwithstanding they whiche name them selues Christians whiche make a countenaunce of procuring and mainteining his honour will not bee moued any whitte therewith nay they them selues will bee the men whiche will blaspheme him in most execrable manner But for all this as I haue said our Lorde will not cease to mainteine his owne honour as he himselfe speaketh when he seeth that men are so wicked and profane so to violate his maiestie as much as lieth in them For he maketh a solemne othe that he will wreake his vengeaunce vppon them for this wickednesse I am the Lorde saith hee this is my name and my glorie I will not geue to an other neither my praise to grauen images Now as he will not that his honour bee transferred to idols so is it certeine it extendeth it selfe further namelie that if men shall falsly abuse his holy name they shall perceiue in what price it was vnto him And therefore let vs not waite vntill this bee accomplished vppon vs but let vs learne to beare such reuerence vnto our God and to him that hath all souereigne maiestie that is to our Lord Iesus Christ that we be throughlie instructed to sweare in such sorte that this be alwayes to confirme that it is he by whome we are that he is our Father our Creatour our Iudge Thus ye se in effect what we haue to gather of this place Now here is withall anuexed a threatening whereby we are to vnderstand the blockishnes of men how Sathan hath as it were bewitched them in such sorte that they conceiue not the wrath and anger of God when it is set before them I will not hold him guiltlesse which shall take my name in vaine Loe God who speaketh I pray you ought not all the haires of the heades of them stand on end which blaspheme God so wickedly and villainously as I haue saide When one sweareth lightelie by his faith behold God who is armed and saith For as much as thou hast not honored mee thou shalt geue an account for such trecherie God can not beare with vs for a simple lie if one periure him selfe this is much worse if an other blaspheme herein is the extremitie and furthest
of their bloud and it seemeth him that a man plucketh his heart and guttes out of his bellie when he eareth one morsell of meate at his cost and charges Such miserable couetousnesse or rather such brutish crueltie a man shall see in the riche and this is a thing ouer rife and common So then it is not without cause that Saint Paule saith we shall haue profited exceeding much when we shal haue learned to bee rich that is to say that we shall not bee stirred vp continually with a desire of getting more and more If God giueth vs anie abundance let vs learne to keepe our selues within our bounds without further coueting to say O such a peece of ground would be good commodious for me I must adioyne this to mine that other also And againe this is not yet all that a rich man desire not to growe further in wealth but it behoueth that we be poore in heart that is to say that we bee puffed vp with no such pride as to repose our trust and confidence in our riches that wee take not an occasion by them to oppresse such as are feeble and weake such as haue no credite to vnderproppe and staie them vp in this worlde lastly that we be prest and readie to bee impouerished when it shall please god He which at this day is verie rich which hath his garners and his sellers full which hath his bagges fraughted and full stored which hath lands and possessions which hath a rich trade of merchandize let him when it shall please God to bereue him of all not thinke it straunge let him not be euer much grieued for it but let him minde the patience of Iob to say The Lord hath giuen and the Lord hath taken it blessed be the name of the lord Ye see then howe it is a verie harâ— thing to be rich yea except we come to this point to order our selues to the wil of God to receiue peceably what soeuer hee giueth vs that is to say to beare patiently the pouertie which he sendeth and to content our selues with that which hee shall haue giuen vs into our hand without setting our heart thereon For otherwise it must needes be that we be alwayes theeues whether we abound in riches or be in pouertie For the poore shal be prouoked to do euill it seemeth them that God will dispense with them for their wickednesse yea oftentimes they will vse this cauillation O I see this man seeketh nothing else but to deuour me euen to teare the flece froÌ„ my back he would destroy me altogether if it were possible and why shall it not be permitted me to reuenge my selfe on him Lo how euerie one would pay himselfe But it is not for vs to take from him that which he hath spoiled So then if we be poore wee shall incontinently be driuen to stealing except wee take vnto vs this bridle to say Well our Lord will exercise vs and for this cause we want the goodes of this world We haue not that we coulde wish and this is to this end that it pleaseth God so to humble vs Lo one thing to be noted And let a man labour diligently to surmount this temptation For we see that euen Solomon desireth of the Lord not to be poore for feare of being prouoked to steale When such a personage feareth yea and maketh this request vnto God in the name of all the faithfull ought not wee to stand vpon our gard So then they which are in neede and necessitie both of bread and of drinke and know not on which side to turne them to be releued they which lead so poore a life that ofttimes they haue not so much bread as to slake halfe their hunger others which haue not their eases and commodities as they could wishe and desire let all these in this case take heed they commit themselues into the hande of God and pray him to giue them grace to walke in such sort that they bee not induced to wrong or iniurie anie one vnder this colour that necessitie presseth them ouer sore And let them which haue winde and tide with them which flote in prosperitie and wealth which haue their purses full of monie take heede they oppresse not the poore as they haue alwayes their nettes laide to this purpose For see howe the riche behaue themselues herein If they see a poore man falling into decay they are as greedie hunters they come incontinently to ouerthrowe and cast him vnder foote and they turne themselues hither and thither and make manie circuites vntill at length they shall haue entrapped the poore man Let them therefore which haue wheron to liue take heed howe they ouerflowe their bankes but let them hold themselues rather backe so that they abuse not their plentie and abundance Let them which are of greater wealth take heede they lift not vp themselues to oppresse those which haue little Behold how we ought to proceed in our degree and calling Yea when we haue occasions offered of doing wrong and iniurie albeit we are of our selues subtile ynough to seeke them out from farre let vs beware we repell all such wickednes And whereas rich men thinke that they haue made great gaine by the losse of an other let vs knowe that they haue cutte the throte of poore men and that they haue made manie widowes and orphanes though they thinke little hereof But because our wittes are so sharpe and subtile to dâ—uise all occasions of harme doing let vs haue an eye vnto our God who woulde make a proofe and triall of our obedience in our vocation We shall happily haue the sword in our handes but let vs take heede of doing any hurt let vs consider that if we were in the same state that poore men are we would gladlie wish to be releeued and succoured Briefelie if we will absteine from theft let vs not bee either cruell wolues nor wilie foxes For all they which walke deceitfully and maliciously are as wilie foxes Truely poore men what neede so euer they are in when they are led to doe euill they shew themselues no longer men if they vniustly rake vnto themselues the goodes of another But they which commit their theeueries by violence and oppression are as brute beastes which seeke nothing else but to consume and deuour al. So then that we be not theeues let vs not be cruel Aboue al let vs learne to waite for all that which shall be necessarie for vs in this present world from the bountie and blessing of god If we hold fast this rule it is certeine that all couetousnesse and all pillages and all deceites and all such like thinges shall soone be remoued We shall not neede then any other medicine than this to heale all our vices namelie that we lift our eyes from ground to say God is our father he will prouide vs of all that we stand in neede of it is hee from whom we must
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
what sort soeuer I backbite my neighbours this shall alwayes bee accounted for false witnesse before god If I shall goe and blabbe a tale in ones eare to defame my neighbour loe a false witnesse It is true that I haue not bene called before the Iudge I haue not put forth my hand to the booke I haue not vsed any of these ceremonies yet wee see how GOD speaketh hereof and therefore beholde howe wee shal be culpable of so great a fault as I haue saide But nowe if I shall aduertise one vppon no euill will that I beare the man that there is such and such a wickednesse in him shall I for this bee accounted a false witnesse before GOD No. For God hath respect preciselie vnto the enimitie and euill will. If then I hate one and shall vppon this goe about to discredit him by false reportes if for the euill will I beare him I shall seeke to slaunder him loe in what I am condemned for a false witnesse If I bee led with a desire of euill speaking to defame my neighbour if this vice reigne so in mee that I endeuour with all my might to staine his credit beholde I am a false witnesse And loe for what cause it is saide That charitie and loue couereth a multitude of sinnes but hatred discouereth a multitude of faultes See howe Solomon hath briefly touched in this sentence what the roote is of such false witnessings as GOD by the lawe hath forbidden and condemned namelie that wee are led herevnto by hatred And why For if wee loued one an other without all doubt wee would endeuour to liue together in all loue and friendshippe Wee knowe full well that when we speake euill of one to hurt his honest name wee can but kindle a fire of dissention for be for the maintenaunce of his credit must needes bee forced to chafe and fret against vs and then behold all loue and friendshippe is broken So then as long as wee shall haue a care to mainteine charitie wee shall couer as much as wee may the faultes of our neighbour But bee wee at variaunce Our tongues shall forthwith be ouerlauish to speake euill of them with whom wee disagree and as our heartes shal be empoisoned with malice so must it needes haue his vent in the tongue that the euill will wee haue smoking within vs may bee set on light fire abroade Let vs therefore diligentlie note that GOD in this place hath condemned all slaunders whiche proceede from enimitie and euill will. When wee hate one wee could with him hanged and if wee are not able to hurt him neither in his person nor in his goodes by spoiling him of his substaunce yet wee will seeke to shame him with some malicious scoffe or other wee will endeuour by all the meanes we may to defame him Therefore when wee beare such haired against any this is sure an euill roote and it must needes bring foorth like fruite Yee see what the point is wherevnto wee must come if wee will haue the right vnderstanding of this commaundement of god Now withall let vs note by the way that when it is said That charitie couereth the multitude of sinnes that this is not so to bee taken that wee must flatter one an other and by lying nourish the vices which are in vs but this is spoken for this purpose that wee blabbe not foorth the faultes of others as desirous to defame them whereby we might happilie discourage then and bee an occasion peraduenture that they shall abandon all shame and giue them selues ouer to vtter impudencie as wee see many desperate persons doe Let vs note then that the holy Ghost meaneth not to make vs flatterers or mainteiners of the vices whiche are in our neighboures or to make vs liers but he will that wee endeuour with all our might to correct and amende the faultes which are in them and yet so that wee beare charitablie with them without driuing them to despaire when they shall bee spotted with many vices For when a man shall see that one disgraceth and shameth him and that despitefullie he will desperatelie giue him selfe ouer vnto all mischiefe and harden him selfe therein Wee are therefore the cause that those which haue heretofore followed some euill trade of liuing harden them selues therein and in despite of God and man persist in their wickednesse if rudelie and vndiscretelie without any affection of charitie wee reprehend them Wherefore let vs take greate heede that when we reprehend the vices of any we doe it with such mildnesse and gentlenesse that they whiche are reproued may know that for a loue we beare them we would withdraw them from the way of destruction And loe why S. Iames hath applied this place to them which by gentle corrections by sweete and amiable words seeke to drawe and allure their neighbours to god Therefore when I shall see one ledde away vnto witkednesse if I warne him of his faultes and by admonishing of him can winne him into the right way loe saith he howe this sentence shal be accomplished That charitie couereth the multitude of sinnes I graunt that Solomon speaketh hereof vnto an other end but Saint Iames hath not euill applied this doctrine signifying that when wee would couer sinnes it must not bee by closing vp our eyes or by not speaking one word of them Therefore when one shall haue offended GOD by dronkennesse wee must not dissemble the matter altogether to couer it by charitie for this were to practise this doctrine verie ill but we must rather vse gentle and brotherlie correction and withall procure that the vices beeing buried before God they be not called to remembrance before men We must then content our selues to haue put our neighbours in minde of their faultes holding alwayes this measure in our reprehensions that the faultes beeing corrected and amended we defame not if wee may possibly choose them who must haue some shame for their repentaunce but in no wise bee cast into despaire But this doctrine is euill practised For wee see howe wee erre alwayes in both these extremes and that the meane is neuer kept namelie to correct the vices by mildnesse and gentlenesse which wee see in others and to seeke so to hide them as yet to remember the offenders of them howbeit in such sort that it bee not to their reproch and infamie But what We seeke the loue and fauour of men and this wee will winne by flattering of them in their sinnes Wee shall perceiue howe they offend GOD in one thing or other this wee let passe As wee would they should spare vs so we will winke at and beare with the euill wee see in our friendes Yee see then a wicked couerture wherewith Satan blindeth the eyes of wretched sinners And wee are the cause hereof because wee dissemble the faultes which ought to be reproued of vs But yet as if this euill sufficed not the worlde at this day is proceeded so
such shiftes will serue vs to escape And why God followeth on alwayes to condemne wicked desires hauing condemned wicked counsels and purposes Nowe this doctrine ought to serue two wayes to our vse and profite First it may teach vs more feruentlie to praie vnto God to gouerne vs by his holy spirit and to purge vs from all our corruptions and vices And againe hauing made our request and prayer vnto him that euery one force himselfe that we vse violence with our nature with all our senses and appetites seeing there is in vs such a rebellion against the law of god As S. Paul also speaketh not onelie of the wils of men when he saith That through their peruerse and crooked nature they are enimies vnto God but he mentioneth the affections thoughts for he vseth a word in that place which signifieth the thoughts which we conceiue Seeing it is so let vs knowe that when we shall haue bestowed our labour well to hold our selues snaffled with the bridle of God that yet some euil desires shal escape vs for which we ought to lament and bewaile our selues before god Loe what the first vse of this doctrine is namelie that we haue this zele to call vpon God to gouerne vs by his holy spirite and that we employ all our paines herein and vse such force with our selues to be retained from all euil that Sathan haue not his entrance into our heartes that he may not make any breach into vs to winne possession of our bodies but that we keepe him aloofe and farre off And as soone as we shal perceiue any thought in vs which shall tende vnto euill let vs come forth to oppose our selues against it let vs make this barre to say What God must beare rule wholie in thee he must possesse not onelie thy mind but all thy senses and thoughts For the second we must learne to condemne our selues giue all glorie vnto God in confessing that we are all culpable guiltie and that if he call vs to account shall vse seueritie with vs loe we all perish and are cast downe to the bottomlesse pitte of hell We must come vnto this point otherwise we shall not profite in the lawe of God as wee ought But here a man may demand seeing that God knoweth the frailtie and weaknesse of men Why he either strengtheneth not them better or why he maketh a lawe so straite and so austere For it seemeth that God would oppresse vs when he forbiddeth wicked desires and that he is not content that we render him obedience in our willes enioyning vs no further thing by adding this word And loe why these ieasters say That God would spite and anger men in his law and as it were forbid them to scratch themselues when they itch But we must come to knowe this miserie and wretchednesse which is in vs namely that we haue neither thoughtes nor affections which are not rebellious vnto god Let vs not therefore maruell if there be such a strife and combate betweene the lawe of God and our lustes and appetites And why For when we haue diligently sifted and examined what soeuer is within vs we shall finde there is nothing but all manner of corruption and damnable wickednesse For we cannot conceiue one onelie thought which tendeth not vnto euill Seeing it is so with vs and that God hath giuen vs a perfect rule of all goodnesse and vpright liuing hath hee not as it were thundered against vs And is it not manifest that the fire and the water are at lesse strife yea agree better than the nature of men and the iustice of God Let vs not therefore thinke it straunge that God hath so reproued our appetites and lustes and when we heare the blasphemies which these ieasters spue foorth let vs detest them as monsters For in steade of glorifying of GOD in his iustice they fling themselues and spurne against him as sauage and furious beastes Lo what wee haue to note touching the frailtie and weaknesse of men that albeit it bee so great yet he condemneth it in his lawe And why For when GOD ordereth our life and sheweth vs howe wee are to walke hee hath not respect what we can doe but hee considereth of that we owe him he respecteth what vprightnesse and innocencie of liuing is though it be not found in vs We are the creatures of GOD ought wee not then to giue ouer our selues wholie to his seruice Without all doubt we ought for this is a percemptorie reason and can not be gainesaide And men may well mutter and murmur hereat yet shall they alwayes bee conuicted with so manifest a proofe that hauing their beeing of GOD and for him they ought to dedicate vnto him all their senses and affections and whatsoeuer there is either in their bodie or their soule Nowe withall let vs note diligently that we cannot acquire vs of our duetie towardes him But where is the cause hereof but in our owne nature But this we drawe from Adam It followeth not for that we are helde captiues vnder sinne and that this cursed seruitude and bondage hindereth vs from doing well and maketh vs giue our selues altogether vnto that which is euill what euer other cause be hereof the roote is in vs and euerie one shall feele himselfe culpable And we must not say that we are driuen herevnto by anie externall force but euerie one is ledde and driuen vnto this by his owne proper concupiscence and so there remaineth no excuse for vs And hereby we see that we must not measure the lawe of God by our owne faculties and powers And why God respecteth not what we can doe or what our power and abilitie is but he respecteth howe farre we are bound vnto him he respecteth this integritie and perfection which is without vs Behold what we haue to obserue And this is that which abuseth and deceiueth the Papists For they haue this principle among them That the law of God is not impossible vnto men It is wonderfull how they haue bene so mad how the diuell hath inchanted and bewitched them in such sort For this doctrine is most cleare and manifest throughout all the holy scripture namely that men shall bee alwayes condemned by the lawe and must alwayes haue recourse to the meere grace and mercie of god When Saint Paule will proue that men are accursed being sinners and that there is not at all one iust man what argument or reason is it which hee vseth He alledgeth the place of Moses Cursed is euerie man that continueth not in all things which are written in the booke of the law to do them Now it might seeme at first sight that Saint Paule hath euill argued and that this reason is impertinent For let it bee graunted that all they which haue transgressed the lawe of God are accursed yet it followeth not that all mankinde be curssed For if one man obserue the lawe and acquite himselfe herein
euerie one desireth to bee at his ease and in prosperitie wee neede not to bee taught to wishe this vnto our selues for our nature leadeth vs herevnto but for all this it seemeth that wee haue conspired our owne miserie and wretchednes For the meane to prosper is this that we be obedient vnto God and then he shall blesse vs in such for that we shall feele the fruites thereof in all things But what We will not yeeld him the obedience which is due vnto him and therefore we must needes bee depriued of his blessing hee must needes reiect and refuse vs as if we were not worthie to bee in the number of his creatures And so let vs note that God would in this place reproue men and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde and that they must attribute it to their sinne and wickednesse But hee would moreouer withall allure his vnto himselfe when he setteth before them a reward as if he said Go to there is great cause why I should be serued of you I deserue it full well at your hands though you haue small regard of me for seeing that you are my creatures is it not good reason that you be my subiectes and render all obedience vnto me Ought you not for the whole time of your life to bee giuen ouer vnto me But yet I will not request you to serue me for gramercie I will for beare mine owne right in this behalfe so that whereas ye are bound to doe all that I commande you without looking or hoping for anie thing loe I yet tell you that I am at hand to blesse you to make you prosper when you shall serue me When our Lord speaketh thus he sheweth that he will in most louing and amiable wise winne his vnto himselfe that he will as it were break their heart that they might be the better affectionated more willingly disposed to serue and please him seeing that hee commeth not vnto them with such rigour and seueritie as he might but yeelding of the right which apperteineth vnto him chooseth rather to execute the office of a Father saying That if we will be his children hee will be a liberall and bountifull Father towardes vs and albeit he oweth vs nothing of duetie yet will he bestowe a rewarde on vs for the seruice which wee shall haue done him Nowe hereby we are admonished that it pleaseth GOD by so great gentlenesse and liberalitie to allure and winne vs vnto himselfe But we must not herevpon inferre that men may merite and deserue any thing by seruing of god As the Papists when they heare such places they runne to their merites and it seemeth vnto them that GOD is further bounde and beholding vnto them than hee hath promised But God contrariwise meaneth to shewe vs that he is readie to applie himselfe to vs and to the fashion of men that he desireth nothing else but to winne vs by all gentlenesse vnto his obedience And this is not for anie profite that he receiueth thereby as in verie deede what profite shall he receiue when wee shall haue accomplished his whole lawe Is this anie way to his gaine and aduantage No. But it maketh for our saluation Ye see then what the intent and purpose of God is what we haue to note vpon this sentence So let vs learne that when we shall haue obeyed our God if he make vs to prosper that this is not for that he oweth vs anie thing and that wee haue deserued it and that wee may vaunt that he giueth vs no more than we deserue but it pleaseth him to display and lay open his bountifull goodnesse towardes vs euen to call that a rewarde and recompense which he of his mere and free liberalitie giueth vs without being therefore bounde and indebted vnto vs Moreouer when hee chastiseth vs and that we are subiect to so manie miseries let vs knowe that wee doe but gather in the fruites of our owne seede Because wee haue ledde an euill life our Lorde must needes shew some signe and taken of his anger that it may bee knowne hee is Iudge of the worlde But hee hath also as well a regarde vnto our profite that is that we might be sorie for our faultes and bee in displeasure with our selues for them and that we should haue our recourse vnto him in true and vnfeigned repentaunce Loe howe GOD when hee sheweth his anger towardes vs ceaseth not to declare his loue for hee seeketh to winne vs vnto himselfe Hee seeth that we are brought asleepe in our sinnes and hee awaketh vs knowing that it is expedient and necessarie that he shoulde so doe Thus we see what we haue to note vpon this place Now in the end Moses speaketh of the lande they were to possesse and saieth That thou maiest prosper in the lande whiche I shall giue thee And againe for the second time he placeth this sentence That it may be well with you in the land which you shall possesse Nowe it seemeth at the first sight that God promiseth no other reward than in this earthlie and transitorie life If it were so the hope of the people of Israel had bene cleane beaten downe But let vs note that our Lorde hath vsed towards this people an other meane than with vs albeit it tendeth to the same end for the sacrifices which were ordeined in the lawe were not to withdrawe the people from the saluation which wee haue in Iesus Christ but they serued rather that GOD might signifie that men are condemned that they haue no other meane to be reconciled vnto him than this which they haue by our Lorde Iesus Christ Nowe for all this men ceassed not to kill brute beastes for their offerings and GOD said Your sinnes shall be pardoned when you shall haue killed for mee a calfe a lambe or a sheepe It seemed them that God would appoint the remission of sinnes by these sacrifices of brute beastes but he did not This was to conduct the people after such a grosse manner to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ As much was signified by the land of Chanaan God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham in saying to Abraham I am thy exceeding great reward He promiseth not the land to Abraham therein to rest himselfe but he will that Abraham putte his whole trust and affiaunce in him that hee raise and lift vp his hope aboue all the world that he waite for euerlasting life for himselfe and for his whole race But it was expedient because our Lorde Iesus Christ was not yet appeared because the vaile of the Temple was not yet broken it was I say expedient and needefull that this lande of Chanaan shoulde bee as it were a pledge thereof because this was fullie promised him for
for GOD protesteth that he hath not spoken in vaine But nowe at this day when GOD speaketh vnto vs with full mouth and that we haue so perfect a reuelation in his Gospell is not this an ouer great wickednesse that men yet wander and goe so astraie Were there euer more foolish and fond superstitions or more outragious and enormous than those which are at this day to bee seene in Poperie I graunt the Iewes mingled them selues among the superstitions of the Painims that they defiled them selues ouer much with their silthes and pollutions but when all shal be well sifted and examined wee shall finde that the Papistes haue surmounted and exceeded them herein by manie degrees for the word of God at this day is as it were buried among them When mention shal be made of faith the articles shal be drawen from out of the forge of men the holie Scripture shal be of no more force than as if it were dead and vtterlie brought to ruine Loe howe they behaue them selues herein and when question is of the seruice of GOD they wander as we haue alreadie said after their owne inuentions and loe My meaning is good will they say and they thinke God will suffer him selfe to bee ruled as a litle childe and that he will neuer come to examine all the doctrine of Poperie Againe if men speake of faith is there anie talke of the free promises of GOD No but they attribute all to them selues When they will speake of the office of Iesus Christ they ouerthrowe the vertue of his death and passion as much as in them lieth When anie question is to be handled of their saluation then will they come in with their free will their merites and satisfactions But we ought contrariwise to returne to the meere and onelie grace of the holie Ghost confessing that we are in bondage and seruitude of sinne but that we are thence deliuered by the mercie and goodnesse of god And here hence cōmeth it that the holy scripture calleth the remission and forgiuenesse of sinnes our righteousnesse We must therefore come vnto this point and also knowe that if we haue failed in our duetie we can not bring anie other payment or satisfaction than that which we borrowe of the death and passion of our Lord Iesus Christ Of all this there is nothing to be found in Poperie If question be of calling vpon GOD they will make their vagaries vnto their he Saintes and shee Saintes and Iesus Christ in the meane time shall not be knowen such a one as he is nor clothed with the office which hath bene giuen him of God his Father But the Papistes degrade him as sacrilegious and false traiterous villaines which seeke nothing els but to burie altogether and toset forth to open prey all the glorie and dignitie which God his Father hath giuen him As much may be said of all their seruice and religion We see howe the Sacramentes are polluted and defiled among them In place of the holie supper of our Lord Iesus Christ there is substituted this infernall and diuelish abhomination of the Masse wherin they say That Iesus Christ is sacrificed as if he him selfe had done nothing as if he were not established the onlie perpetuall priest by God his father So then we see howe the Papistes make a mockerie of the word of God wherein hee hath reuealed him self that it seemeth that of set deliberate purpose they would deface put out the knowledge of him which is in the Gospell And therfore we must more hee fullie note this word That the Lord is God yea one God onlie And so alwayes as often as this worde of God shall come in place let vs knowe that it is to cut off all that shall come into our braine all that which men shall haue forged deuised and which we are not taught by the holy scripture for God wil be in such sort considered of vs that we be not wrapped entangled in the fantasies errours of idolaters And in verie deed wee can not haue the true God except we haue him alone that is that we ioyne with him no companion for assoone as we come in with our litle halfe gods we renounce the liuing god And why For he will be alone as he pronounceth by the Prophet Esaie in another place I am the euerliuing saith the Lord I will not giue my glorie vnto another And again we haue seene before that he nameth him selfe A gealous god And for what other cause than for this to withdrawe vs from all corruptions As S. Paul speaketh in the 2. to the Corinth For assoone as we are turned from the simplicitie of the word of God it is as if a woman should hearken vnto a Bawd which shall come to whisper in her eare Lowe are forthwith corrupted so we play the wicked fornicators against God when we falsifie the faith which we haue promised him in baptisme we reiect cast aside his law we violate and profane all religion when we decline the least that may be from his pure sincere doctrine Let vs therfore beare in mind alwayes as oftē as mention is made of this word God that we know that God must be alone therfore when we shall haue accompanied him with creatures he casteth vs off as Apostataes as people which are not worthie to haue to doe with him because wee would not yeelde vnto him the honour which hee deserueth namelie that he should be the Lorde but shall haue profaned his name by making it common vnto creatures or communicating of it with our dreames But withall let vs note that it is not inough that we reserue vnto the liuing GOD the title of one woorde but we must take heede that whatsoeuer apperteineth vnto him remaine and abide vnto him in his entire and perfecte estate As howe He meaneth not only to be called God but to be acknowledged Almightie to be acknowledged our Father and Sauiour to be knowen for him which hath authoritie to gouerne vs for him in whom we ought to repose our whole trust and confidence for him whom we ought to inuocate and call vpon Loe the chiefe and principall things we ought to thinke and meditate vpon when question is of honouring one onelie god I graunt the Papistes will still say That S. Michael and S. William and such others are not their goddes but yet for all this they worship them yea their images and pictures although they thinke to escape by this shifte that the images are not the Saintes they pray vnto but onelie their remembrances to represent them and yet is this against the expresse commandement of god And againe they knowe not howe GOD will be worshipped when they so mingle him among their idols of wood and of stone by the which they thinke to represent their Saintes It is true they vse words them selues vnderstand not of Dulia and Latria when they say