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
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
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
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
therevnto and this can not be by anie creature but by the holie spirite So then seeke to further who shall giue them the power to obserue thy commaundements but shewe thou foorth in them the vertue and power of thy spirite and then they shall keepe them as wee shall hereafter see that God saith I will giue you the will and power to feare me If this were in vs what should hee neede to say thus But he pronounceth that it is in him to doe this As he addeth by his Prophete I will giue them an heart to obey mee We shall see as much saide to this purpose hereafter I will cause that they shall keepe my commaundements God therefore challengeth this office vnto him selfe of instructing men and of gouerning them by his holie spirite to the end they may be subiect vnto him and that they order themselues to his iustice And wherefore then in this place seemeth he to wishe this It is for that as in manie other places hee speaketh after the manner and fashion of men And this is to the end that wee may better vnderstande as I haue alreadie touched that when men speake vnto vs of walking in the obedience of God that this is not done without great difficultie and that all our seuses may bee more throughly awakened to applie our selues willingly and painefully vnto such a studie Therefore in steade of this that men lightly promise without anie long deliberation that they will worke I knowe not what miracles that they will obey GOD that they will obserue the lawe let vs knowe that wee must examine what power and strength is in vs and then shall we perceiue howe weake wee are wee shall see that we are so farre from beeing able to performe all that which is commaunded vs that wee knowe not where to beginne nay we knowe not howe to conceiue one good thought vntill GOD hath reformed vs and drawen vs vnto himselfe that hee giueth vs the will and bestoweth withall on vs the power to put in execution and practise that which we shall haue willed Ye see then what this worde importeth And who shall giue them the will Or I woulde it might bee so By this let vs bee admonished not to presume on our owne power and strength to bee ouer hardie and venturous in matters concerning God. For this is the cause of our ruine and destruction when we thinke our selues able to doe all thinges whatsoeuer and GOD by good right laugheth to scorne in the meane time suche arrogancie and ouerweening of men But learne wee to feele our owne weakenesse howe wee are able to doe nothing And albeit that wee are bounde to accomplishe whatsoeuer GOD commaundeth vs that this is not to say that we therefore haue the meane to doe it yea rather wee want all power and abilitie to perfourme it For it is not so small and easie a matter to loue GOD with all our hearts to loue GOD with all our mindes with all our power and strength and might that wee neede but to say Yea we will go roundlie away herein but let vs knowe that this surmounteth and exceedeth all the abilitie which is in men Nowe when wee knowe that the lawe conteineth a iustice ouer highe for vs to reache vnto and that on our part wee are so weake and feeble that it is pitie to beholde then shall wee learne to lament and bewaile our selues before God and vnderstanding full well that we are bound to do whatsoeuer he commaundeth we shall desire that he will giue vs the power that he will aide vs by his holie spirite and that not onelie hee will support vs in our frailie and weaknesse but that he will beginne and perfect that which is in vs that he will giue vs a will and desire and confirme and continue the same in vs and that afterward when hee shall haue giuen vs a constancie to persist in our desire he will giue vs also the power to accomplish all that which we shall haue well desired Now withall GOD in this place sheweth that when hee sendeth vs his worde it is for this ende to ioyne and knitte him selfe with vs that we also may be vnited vnto him so that hee demaundeth nothing but obedience that when wee shall become children vnto him hee may shewe himselfe our louing father Beholde then for what intent God will that his worde bee preached vnto vs namely that we may bee gathered vnder his winges that he may protect and defende vs that he may saue vs yea vnder this condition that we come vnto him quietly and that we suffer our selues to be gouerned by his worde and to be subiect therevnto True it is as we haue alreadie touched that this is not in our power that God must bestow on vs the grace hereto and that he giueth not this grace vnto all But we are not here to inquire after the secrete counsell of God what the cause is that hee reformeth and reneweth some by his holie spirite and that he leaueth others to wander according to the corruption and wickednesse of their owne nature and neuer draweth them backe into the right way Wee must not entangle our selues in this Labyrinth but let it suffice vs to knowe that God would shewe that men are inexcusable when hee saieth O I could wishe it might bee so as if hee saide That after that wee haue beene taught in his woorde wee haue no excuse GOD shall not bee in fault if we bee not saued And why For if wee walke as hee commaundeth vs wee shall perceiue that this is the way to come to all blessednesse And so let vs impute vnto our selues the cause of all those euils which shall happen vnto vs And when wee shall bee afflicted when GOD shall chastise and punish vs by aduersitie and sundrie other afflictions let vs knowe wee haue no cause to murmur or to complaine against him For our selues are in great fault because wee haue not followed his woorde Ye see in effect what we haue to beare in minde vppon this place True it is that we must in the meane time haue recourse vnto his ayde and helpe knowing that we are ouer weake on our part to accomplish the lawe and that we can not fulfill our dutie therein nay not come neare vnto it in what sort socuer But yet if we walke not as it behoueth vs we must alwayes passe vnder condemnation knowing that all the fault lieth in our selues and that when we are beaten and chastised with the roddes of God that we can not say that this is beside all merite and desert of ours And why When we haue the worde of God we haue a testimonie and witnesse that he desireth to be vnited and ioyned vnto vs and to execute the office of a father towardes vs and to preserue vs in all prosperitie were it not that we on our part did burie his grace and hinder the course and proceeding thereof Loe then howe
gelous God visiting the iniquitie of the fathers vpon the children euen to the third and fourth generation of them that hate me 10 And shewing mercie to thousandes of them that loue me keepe my Commaundements BEcause men are so farre inclined to corrupte the worshippe of God by wicked superstitions it behoueth that God feare them by his threates to the end they might be as it wereforceably kept backe when otherwise they woulde carrie them selues headlong by their vanitie to imagine of GOD cleane contrarie to all that which is agreeable with his Maiestie And this is a pointe worthie to bee noted For it seemeth as wee haue alreadie touched that it was now needelesse to forbidde the people of Israel to make any images after they had knowen the liuing god But because of our cursed inclination it was requisite that this so streight a forbidding as wee see should be adioyned And this is done as well for vs as for them because this vice is as it were settled in our bones If God shewe not that he will not suffer idolatrie and that wee bee not wounded with such threats there is not one amongest vs which forgeth not an infinite number of idols and by this meane the honour due to the liuing God is transported vnto our fantasies Let vs note then that here we are reproued of hauing a cursed and peruerse nature whiche alwayes draweth vs to superstition and that there is great need that we be held backe after some violent and forceable manner For of our owne good will we neuer serue GOD in such sort as that we imagine nothing of him but that which is proper to his Maiestie And withall wee may note to what purpose our good meanings serue vs For if there be any thing in whiche men may excuse them selues with this that they thinke they do well it is when they forge vnto them selues idols For to what end doe they make them but to serue God to bee stirred vp to greater deuotion and to haue a more strong assuraunce that GOD will heare them in their requestes These then are the men whiche may best pretend this colour of good meaning but yet we see on the contrarie side that God hereby is grieuously angred wee see how he pronounceth an horrible sentence of condemnatiō vpon all them which leaue them selues to be gouerned by their thinking and meaning They will say still and the thing is so That they thinke to serue God but what He accepteth no such seruice but rather accurseth it and that by good right For as wee haue aboue shewed his maieslie is disguised when one will make vnto him a visible image We are then instructed in this place to doe nothing as seemeth vs especially when there is any question of the seruice of God that we attempt nothing after our owne fantasies but that wee followe in all simplicitie that which he appointeth by his worde without adding of any thing vnto it whatsoeuer For assoone as wee shall haue declined neuer so little herein what euer we alledge to make our cause good God will not leaue vs vnpunished For this is no vaine threate when he saith That he is a God of gelousie and anger which visiteth the iniquitie of parentes vpon their children Thus you see then two pointes which wee haue to beare in minde in this place The one is that because wee are by nature ouer much giuen to idolatrie this threatning of God commes alwayes before our eyes to the end we presume not to mingle any thing with his word or to deuise any kind of idolatrie but that we serue him purely according to his nature and not according to our fantasie And let this be for one note The other is that we knowe we must not pretend our good me aninges to iustifie that which we shall haue inuented and deuised but contrarie wise let vs remember that the principall seruice which God requireth is obedience Nowe let vs come to the wordes which are set downe in this sentence God saith in the first place I am thy euerliuing thy God or thy mightie and strong one Here againe he setteth himselfe against all idols For wee haue alreadie seene that to redresse the superstitions of the Israelites he declared himselfe in his maiestie Nowe this is to take all excuse from men when GOD once manifesteth himselfe vnto them When wee knowe not which is the true religion neither can discerne who is the true GOD it is no maruell if all our senses wander and wee runne hither and thither without any right directing of our wayes as poore wanderers but when God hath once declared himselfe vnto vs and wee knowe his trueth then is there great reason that all our dreames fall to the grounde and that wee abide stedfast in that whereof wee haue knowledge For this cause God repeateth this thing That he hath declared himselfe to his people and hath chosen them to himselfe and that he will gouerne them euen by the lawe which is nowe published And of purpose nameth he himself A gelous God wrathfull For this word importeth both these thinges And againe although he be called here God notwithstanding the worde he here vseth is deriued from a word which signifieth strength feare Now when he nameth himselfe Gelous there is no doubt but he meaneth thereby to signifie that he will not suffer that his honour be violated or that he be robbed of that which properly belongeth vnto him to haue it geuen to creatures that he can not patiently endure any such treacherie Therfore when the honour of God shall not be so priced on our part as it deserueth let vs knowe that he will not neglect it For wee shall feele in the end that he forgetteth not himselfe but will mainteine his glorie as he declareth throughout all the holie scripture Verely if wee had but one droppe of true vnderstanding wee woulde be zealous for the honour of our God so that wee needed not to be stirred vp herevnto wee woulde of our selues endeuour to accomplishe that which is written in the Psalmes that is That his zeale should deuoure vs that we shoulde burne within our selues when wee see his maiestie reprochfully abused it would be I say that wee should then feele within vs a burning and consuming fire But what Wee are curious to mainteine our owne honour and in the meane while wee will suffer that the honour of the Lorde bee trampled vnder feete that men make their sporte and game of it that men haue it in derision and mockerie or at least that men mangle and teare it in peeces And therefore when the worlde shall be wholie set on idolatrie when all of vs shall neglect our duetie in the seruice of God shall not our Lorde after he hath reproued our loosenesse and vnthankfulnesse in this point shewe that although wee haue bene carelesse herein he will yet haue such a zeale as behoueth him to mainteine his honour and
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
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
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
confesse that our chief desire is willingly vnfeignedly to honor God that we cānot suffer any reprochfullie to abuse his maiestie Thus ye see what we haue to beare in minde vpon this place which we ought at this day with all diligence to obserue albeit it be preciselie geuen in commādement to the Iewes for in substance truth it belongeth vnto vs For as in old time our lord brought this people out of Egypt so at this day hath he drawen vs out of the gulfe of hell hath deliuered vs from eternal death from those deepe and darke dongeons wherein we were plunged to bring vs into his heauenlie kingdome hauing redeemed and purchased vs to himselfe by the bloud of his welbeloued sonne our Lord Iesus Christ Now let vs cast our selues downe before the face of our good God with acknowledging our faults praiing him to make vs feele them better than we haue done that labouring to reforme our selues more and more to his iustice we fight daily against the lustes and desires of our flesh and continue so long in this combate vntill he hath fullie freed vs from it and reformed vs vnto his image in the which we were first created That hee will graunt this grace not only to vs but to al people and nations of the earth c. The. 7. Sermon wherein it is entreated of the second Table Deut. Chap. 5. 16 Honour thy father and thy mother as the Lorde thy God hath commaunded thee that thy dayes may bee prolonged and that it may be well with thee in the land which the Lorde thy God geueth thee WE are now come vnto the second Table of the lawe wherein God sheweth vs how we ought all to liue here together For as it hath bene aboue touched there are two principall thinges required in our life The one that wee serue God purelie and sincerelie The other that we liue with men in all integritie and vprightnesse rendring vnto euerie one that which apperteineth and belongeth vnto him Now as the honour of God is more excellent than all that which concerneth men so it behoued that in the first and principall place the rule of honouring God as we ought should be geuen And this is handled dispatched in the first Table Here then God beginneth to declare vnto vs in what sort our life ought to be ordered if we wil applie our selues vnto the dutie we owe vnto men Now we haue also declared that God requireth no honour of vs for any neede he hath of it or for any profite it bringeth vnto him but it is for our welfare and saluation that he requireth it So then he will proue our obedience and the loue we beare him when he commaundeth vs to walke in all equitie and vprightnesse with our neighbours and that we liue together in such concord and fellowship that any one bee not geuen vnto himselfe but that we communicate together and that euerie one according to his abilitie and power to do well employ and force himselfe therevnto This say I is the proofe which God maketh to knowe whether we worship him vnfeignedly and from our heart For we might make many faire countenances and vse great ceremonies but God shall not content himselfe with it And this is the cause why our Lord Iesus Christ saith that the principall point of the law is iustice iudgement vprightnesse faith which worde importeth here fidelitie or faithfulnesse Therefore when we liue with men without hypocrisie and dissimulation when we are not geuen to our subtile sleightes nor malicious practises wee studie to minister vnto and to serue euerie one in his commoditie we mainteine right resist wrong as much as lieth in vs loe the chiefe and principal part of the lawe Not that the seruice of God ought in the meane while to be forgotten or that it is of lesse importance but because it is vnpossible that men acquite themselues in their duetie toward their neighbours except they be led herevnto by the feare of god Now let vs handle this commaundement last recited which concerneth the honouring of father and mother And here although expresselie mention be made of the father and the mother there is no doubt but GOD meant to deliuer a generall doctrine of hauing all superioritie in honour For graunt we which must needes be confessed that the lawe conteineth a perfect rule of doctrine wherein nothing is wanting and this which we haue said must needes be so For if it hath not touched any thing of the duetie we owe to other superiours as princes and magistrates and those which haue the sworde of iustice if it hath deliuered nothing concerning maisters it should haue some default in it Therefore we must conclude that God hath commaunded that all they which are in any degree of honour and authoritie be honoured and obeyed Moreouer seing all preeminence and superioritie commeth from God and that this order is established and appointed by him without the which the world could not stande what might be thought if God made no account of this when he gaue forth a certeine forme of liuing well and in all holinesse Neither ought we to account it straunge that vnder one speciall kind of obedience to bee yelded to all superiours the whole is comprised For we haue alreadie touched how this ought to be obserued in the law and we shall see it more plainlie hereafter And this was not done because God could speake in no other manner but for our better profite and instruction For we know that albeit men desire to seeme subtile and sharpe witted yet cease they not alwayes to couer themselues with the buckler of ignorance If we might espie that the law of God presseth vs ouer sore we would feigne haue some excuse to exempt our selues from the subiection of it And if the lawe of God were not apt and conuenient to instruct the rude and ignoraunt many would alledge that they are no great Clerkes that they neuer went to schoole It should seeme then that the law of God might not bind them But when we see that God abaseth himselfe to our rudenesse and that he speaketh grosselie according to our capacitie this taketh from vs all excuse this remoueth all pretences whatsoeuer and euerie one is bound to order him selfe aright and we all must confesse that there is nothing which hindereth vs from doing our dueties but that we be rebellious against God and will not beare his yoke Lo why vnder one kind God comprehendeth the whole that he might instruct traine vs vp like yong children whiche are not capable nor apt to be taught after some absolute and perfect maner This therfore is the true and naturall sense of the place as we shall see hereafter For as God deliuered the ten commaundementes or wordes as he calleth them so he annexed also the exposition of them to the end nothing might be obscure and that men might not doubt or dispute of that which
cannot like here together beeneath except this order which God hath ordeined bee holilie kept and obserued namely except those which haue superioritie bee had in honour bee had in estimation and be obeyed For without this there shal be an horrible confusion All they then which cannot submit themselues vnto Magistrates they which are rebellious to fathers and to mothers they which cannot beare the yoke of Maisters and Mistresses declare sufficiently that as much as in them lieth they peruert and ouerthrowe all order of nature that they mingle and confound the heauens with the earth as wee say For beholde the onely meane by which God would mainteine and preserue mankind Let vs adde further to that we haue said the consideration of this which is elswhere mentioned that when God sendeth Magistrates and Princes he bringeth the feare of them not onlie vpon men but also on brute beastes For so speaketh he hereof in Daniel and of this we may gather that they which lift themselues vp against the rule of gouernment appointed by God are worse than the brute beastes deserue to be sent to such a schole as theirs For our Lorde to make men ashamed which are reasonable creatures saith That the feare of Princes Magistrates ought to be extended euen to the brute beastes May not a man then see that the diuell possesseth also them which cannot order themselues in all modestie to the subiection which God hath established without the which it must needes be that all come to ruine confusion in this world as we haue alreadie declared Yes And therefore if we feele and perceiue in our selues such an hautinesse as maketh vs worse subiects to them which beare rule ouer vs let vs fight against this pride of ours let the authoritie of God suffice vs for a bridle For were we more wilde sauage by nature than we are yet this ought as I may so say enchaine and fetter vs herein that God declareth that he is dishonoured by vs except we doe him homage in the persons of them whom he hath placed in his roome in whom he hath imprinted his image To speake briefly we see that charitie beginneth at this end that we be humble and modest and that none lift vp themselues arrogantlie presumptuously that none esteeme of themselues aboue mesure but that we be redie to humble our selues to the end we may be ruled gouerned in whatsoeuer it shal please God to require our obedience See why in this sort S. Paul leadeth vs to charitie when he expoundeth this cōmandement of obeying magistrates For he sheweth that if we haue not this mildnesse gentlenes in vs to bow the neck when our Lord putteth on the yoke we beare no charitie towards our neighbors If we desire such a confusion meddlie in the world that we would that rules superiors haue no dutie reuerence done them it must needs come to passe that all be set out to the spoile of the robber and it were much better that euerie one liued apart without companie than in the societie of men to see such a confusion as should be if we keepe not the rule of gouernment which God hath appointed Let vs then well remember that to the end we may liue with our neighbours it behoueth euerie one to correct in himselfe this hautinesse presumption and not reteine keepe it in our hearts But let vs learne to be humble lowlie knowing that this is to order make our selues equal to them of the lower sort as S. Paule speaketh That we may so do let vs consider our selues what we are For behold what abuseth vs euen this that euerie one would haue greater preeminence than God hath geuen him being as we are blind we forget our selues and know not our own pouertie our own faults vices Euerie one will thinke himself a maruelous man when he is nothing And herehence issueth this that we make no account of our neighbors yea that we despise all the vertues good gifts which God shal haue bestowed on them It is then spitefulnes vnthankefulnes which stirreth vs vp vnto pride in such sorte that euerie one yeeldeth vnto himselfe more than apperteineth vnto him this is the cause why we cannot frame our selues vnto obedience as we ought But in steede of this let vs learne by our dutifulnes to doe homage vnto God when we see that he hath commanded vs to obey our superiours And besides let vs know that such as they are he hath placed them ouer vs If a childe haue a father or mother he must not say O loe my father is not at all such a one as he ought to be I haue iust cause to withdrawe my selfe from his obedience yea but if he be thy father it behoueth that this worde content thee if thou wilt not abolish and bring to naught the order of nature either this which God hath ordeined must be made of no value or thou must honour thy father what a one so euer he be ▪ And why Because euen he which hath communded thee to honour thy father thy mother hath giuen thee such a father as thou hast As much is to be said of maisters of Princes all other superiours For they came not at all auenture or by chance it is God it is God which sendeth them as S. Paule hereof speaketh as all the holie Scripture giueth sufficient testimonie Yea precisely we are also ledde to know by experience the prouidence of God the fatherly care which he hath of vs when he appointeth Magistrates Let vs learne then wisely to consider Gods goodnesse in all those which are in superioritie ouer vs that we may therby be moued to orderour selues to their obedience Thus ye see what we haue to beare in mind in this place Now seeing it is so that God hath comprised in a word set downe vnto vs in a short summarie the rule of obeying all superiours let vs note that by this he resigneth not his owne right nor bereaueth him selfe of that which is proper belonging vnto him It behoueth therfore that God be honoured aboue all others yea and so that the honour we yeeld vnto mortall men hinder not but that we geue him the seruice we owe him and that euerie one studie to acquite his duetie principallie towardes him Shal not he thinke you discharge his duetie of obedience fairely which obeyeth an vnder officer in the meane while spitteth in the face of the Iudge or the Prince What madnesse were in this Now the like is done when wee will debarre God of his preeminence and so obey men that wee make no account of him which is aboue all For this is against nature that the authoritie which is giuen vnto men should darken and diminish in any part the glorie of god Let vs therefore diligently note that when we are commanded to obey our superiours there
this importeth that men are of like equalitie But this notwithstanding seeing it hath pleased almightie GOD to appoint certeine degrees wee must returne vnto this point and obserue this order that he which hath any preeminence be so esteemed accounted of amongest men And we ought not here to make this allegation Why Is he better than I For this difference of degrees proceedeth not from this that one is better than another but this is because it pleaseth God to giue preeminence vnto some whom he will also haue honored Now this is not sufficient that childrē honor their fathers by bearing som reuerence to them but they must succour them they must employ them selues for their behoofe and commoditie as much as shal be possible And in verie deed Iesus Christ sheweth that there is nothing but meere hypocrisie when the children shall onely make some signe of loue or honour to fathers and mothers in the meane while leaue them helplesse in neede and necessitie This is to defraude parentes of their right this is to mocke the lawe of God when men will so obserue it by way of outward ceremonies As much is to be said of all subiection For it is required that we make not some signe only of honor but that wee render all the right of dutifullnesse which apperteineth vnto him which is in any preeminence aboue vs yea and that wee doe this of our owne accorde and goodwill Men trulie would be exempted from all kinde of bondage and subiection but seeing God hath ordeined so diuersse an order we must frame our selues therevnto and that not by force and constraint For what account shall be made of this if we obey God in despite of our teeth and our hearte driue alwayes the contrarie way and drawe cleane backward Our will therefore must bee present in this behalfe and we must account it as sweete and pleasaunt whatsoeuer our Lord hath commaunded vs You see then wherein consisteth the first step and degree of honest and vpright walking with men namelie that wee knowe that fathers and mothers and all others which are lifted vp to any dignitie aboue vs must haue the honour and obedience which apperteineth vnto them otherwise God is dishonoured in their persons and this is as much as if we refused to do him homage to yeld our selues subiect to him Now in the next place after this fift cōmandement Moses addeth That we cōmit no murder It is true that at the first sight it would seme God should prescribe vs no great perfection in forbidding vs murders But we haue to note that God would comprise in some short sentence all that whiche were requisite to the well ordering of our whole life And therefore it was not for him to forget or leaue any thing behinde Now we must knowe that the life of men shall then bee well ordered when they absteine from doing of euill from all wrong and violence againe when they walke honestlie in all chastitie when they doe no hurt one to an other when they shall keepe their tongues also from harming their neighbors by lying or any slaunderous speaking All these good properties ought to bee in vs if we will conforme our selues to the will and iustice of god So then wee ought not to maruell that God speaketh here expressely of murders For this is the better to bridle vs that wee presume not to commit any outrage or attempt any way to harme our neighbours But for all this let vs beare in minde that whiche before we haue touched namelie that God hath spoken after a grosse rude manner to applie him selfe to all sortes of men and to be vnderstood euen of the most idiotes For wee see how euerie one excuseth him selfe of ignoraunce and if a thing be somwhat hard and obscure it seemeth to vs that wee may wash our handes as innocent and guiltlesse if we shall haue failed in our dutie and if wee can say Oh this was ouer high and to profound for me and I could neuer come to any vnderstanding of the matter we thinke all is cocksure To the end therfore that men might no longer haue such shiftes God would speake in such sorte that euen little children might vnderstand what he saith That is the cause why in so shorte and plaine wise he saith Thou shalt doe no murder Moreouer let vs note that God to bring vs by little and little to liue well proposeth vnto vs those thinges which are most detestable most to be abhorred that we might lerne thereby to take heede of doing euill For example in this place he might well haue said Ye shall doe no iniurie ye shall vse no violence with your neighbours Hee might well haue spoken thus But he woulde rather speake in this place of murder And why Because this is a thing contrarie to nature when men aduaunce them selues to deface the image of god We must then needes haue murders in horrour and detestation except we be altogether brutish and beastlie How euer it bee this teacheth vs that the thing is ouer enormous and outragious and which wee ought to detest and haue in execratiō which is as murder God therfore to the end he might hold vs in more strong and sure bondes and the better withdrawe vs from all harme doing and from all wrong and iniurie sheweth vs that wee ought not to pollute and defile our handes in the bloud of our neighbours Well then when one absteineth from murder is this all which is required Nay there wanteth yet verie much as anon shall appeare when we haue more fullie declared this matter For God will hold both our heartes and our thoughtes in subiection he will be serued in such pure and sincere manner that we nourish within vs no euill will against our neighbours Therefore when he speaketh of murder it is as if he said Marke ye and be heedfull in this matter If you had not the written lawe if you were altogether as the Painims yet should you haue this imprinted in your heartes that murder is a thing wicked and detestable Now I declare to you that I hold condemne for murderers all those which commit any outrage against their neighbours all those which deuise any thing against them all those which nourish within their heartes hatred and rancour Loe how God interpreteth him selfe Now let vs diligentlie note that not without great cause our Lorde hath forbidden such murders And why Because we can not dwell with men but in absteining from all iniurie and violence Howbeit vnder one speciall kinde he hath forbidden the whole And why For if he had vsed many woordes and made some long discourse one might haue said I remember not so long a lesson and it was to hard for me Loe why God would speake in one word euen to the end his doctrine might by and by be learned that his lawe might easily bee imprinted in memorie We neede not turne ouer many leaues wee
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 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
wee must call to minde this whiche Moses reciteth That the Lawe was published in such sort that it was God himselfe which spake and pronounced it And againe we must adioyne in the seconde place the witnesse wee haue alledged that this sentence of God resound and ring again in our eares when he hath pronounced That our Lord Iesus Christ is he whom he will haue men to heare Loe an authentike and sure seale wee haue that the woorde of God albeit it bee brought vnto vs by mortall men should be of full and perfect authoritie with vs as it deserueth And to the end that men should not thinke that Iesus Christ onely ought to bee hearde in his owne person he saith He that heareth you heareth me and he which refuseth or despiseth you he refuseth both me and him which hath sent mee Indeede the Pope and his sacrilegious adherentes vsurpe this sentence for to establishe their tyrannie but it appereteineth asmuch to them as to the diuell of hell And why For they should first of all bring vs the pure doctrine of our Lord Iesus Christ seeing the sonne of GOD hath not so resigned his office vnto men as to despoile himselfe thereof he will not haue vs gouerned after the appetite and lust of men but he will alwayes haue that preeminence ouer vs and that rule and empire which hath bene committed into his handes So then when it is said That in hearing of them whom he hath sent wee heare him it is meant that if wee obey the doctrine of his Gospell not despising it when it is published vnto vs by men it is asmuch as if he spake vnto vs admonishing vs hereby that wee stay not our selues on the outward appearaunce wee behold with our eyes And this is that which Saint Paule saith That albeit wee bee brittle bessels yea broken pottes of no value yet this inestimable treasure which is committed vnto vs is not therefore of lesse price and estimation neither ought the dignitie worthinesse of it for this cause bee diminished True it is that we are not able to procure vnto the word of God such a reuerence as gladlie wee would and desire And why For there is in vs nothing nothing I say of our owne whiche may make for the aduancing of the glorie of GOD and yet for all this wee must make proofe of our obedience in this behalfe that is that wee beare abroade the worde of GOD with such great confidence and boldnesse as knowing that he hath made vs his Embassadours to declare his will and withall let vs beware wee correct all hautinesse and presumption herein As for those vnto whom wee come let them receiue in all simplicitie the doctrine of the Gospell and let them not dispute why and wherefore they are bound to subiect them selues vnto mortall men For seeing that men shoulde despise and set at naught the sonne of GOD yea the heauenlie father which hath ordeined him souereigne doctor except they heare him whom he hath sent for his messengers it behoueth vs with all diligence to bee ruled and ordered herevnto So then let vs learne to stoope our necke to beare the yoke of the sonne of GOD receuing the doctrine of the Gospell in all humilitie although it bee preached vnto vs by men And as I haue alreadie said let vs diligentlie consider the ratification it hath which ought to suffice vs to knowe that the Gospell hath bene brought from GOD himselfe seeing it hath bene warranted and ratified from heauen when GOD with his owne mouth pronounced that he would that men should heare his sonne Yee see in effect what we haue to beare in minde vppon this place And therefore let vs followe them of whom mention is here made namelie that wee desire not that GOD for our pleasure descend from heauen but when it shall please him otherwise to communicate his woord vnto vs let vs be therewith sufficientlie contented Now it might seeme at the first sight that there were in this place some contrarietie For the people say Wee haue seene this day how God speaketh vnto men and yet they liue And afterward Wee shall die if God speake vnto vs For it seemeth that if wee haue once had experience that God confoundeth vs not when he speaketh that this ought to make vs more bold and hardie And why For seeing wee are remaining aliue albeit wee haue heard the voice of God when hee hath done this for once why shall he not doe it twice or thrice And here the people say Wee haue hearde the voice of God but if he speake againe vnto vs behold wee die wee are vndone wee perishe It seemeth that they trusted not to the bountie and goodnesse of GOD and that they were also verie vnthankefull for not acknowledging and remembring the benefite which GOD bestowed on them when he left vnto them their full vigor and strength But wee must note that the people hereby declareth that they will not tempte GOD any further that it sufficeth them once to haue knowen that the lawe was not a thing forged and feigned by men but that GOD was the onely authour thereof This sentence therefore ought thus to bee taken as if they had said Wee haue this day seene that GOD speaketh vnto men and they yet continue aliue this is sufficient for vs wee must take heede wee abuse not the patience of god He hath spared vs this day but wee must not herevpon conclude that he will alwayes doe so he hath tried vs in this sorte for one time euen because of our malice our stubbornnesse and hardnesse of heart For were wee worthie vnto whom he should in this wise appeare in his glorie But he knewe that wee would not bee sufficientlie daunted and tamed to bee ordered to his obedience except he should come vnto vs in his visible glorie and should amaze vs with such feare as to confound vs So then if he should not haue wonne vs by such force he knewe well wee would haue still continued as wilde and sauage beastes But seeing it hath pleased him of his goodnesse to pardon vs the fault and offence wee haue committed and that at this day he beareth mercifully with vs let vs not returne to tempt his patience any more For this should bee too great an outrage this should bee to mocke his gentlenesse and to make a scorne of his patience So then this testimonie sufficeth vs both for our life and for the life of our children for euer vnto all posterities euen to the end of the world Wherefore let them which shall come after vs knowe that they must not enter into this fond and foolish desire to wish to drawe God vnto them out of the heauens as if it were conuenient he should bee our fellowe mate and companion Ye see then how the â— two places agree verie well together Now here wee haue to note that albeit the worde of God bee of that force and power
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
his inheritaunce Let vs therefore diligentlie note when it it is saide That thou maiest prosper in the land that God ment not to busie his people in this present life but by this meane it pleseth him to conduct them higher namely to the hope of immortalitie which he had promised them Neuertheles our Lord promiseth his blessing in such sort vnto this people that euen in this life they shall perceiue it and haue thereof some tast waiting to haue the full enioying thereof when they shall be withdrawne out of this world And at this day we ought also to call to minde the testimonie of S. Paule That when we shal feare God we haue the promises of the present life and of the life to come For God wil in this life giue vs some feeling of his goodnes to the end we might therby be led vnto an higher hope and that we also learne to receue the benefites of God in such sort in this world as that we be persuaded we shal be satisâ—ied with them when we shal be come into his kingdome where we shall enioy them in all fulnesse and plentie Now let vs cast our selues downe before the face of our good God with acknowledgement of our faults praying him to make vs feele them better than we haue done vntill we be sed to a true repentance and that more and more feeling our owne wretchednesse wee may learne to resist all the affections of our flesh and all our wicked and peruerse desires and not this only but that cursed presumption which is in vs of attempting to do that which we thinke good that nothing may hinder vs to followe the pure and simple worde of our GOD knowing that this is the true and perfect rule to order vs by that wee attempt to adde nothing thereto but simply rest in that which is therein conteined to profite more and more therein vntill that hauing atchieued and ended our course here on earth wee come vnto that heauenlie rest wherevnto he calleth vs and in the meane time pray we him to reach vs out his hand to stay vs when we shall seeke vnto him and call on him in all our needes and necessities That it will please him to graunt this grace not onely to vs but vnto all people and nations of the earth c. The. 16. Sermon Deut. Chap. 6. 1 These are the commaundementes ordinaunces and lawes which the Lord your God hath commaunded me to teach you that ye might do them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God by keeping all the dayes of thy life thou thy sonne and thy sonnes sonne all his ordinaunces and commaundementes which I commaund thee that thy dayes may be prolonged WE haue often heretofore sene how Moses did put the people in minde of the things conteined in the law euen yesterday we sawe how to the same purpose he made mention of them yet againe in this place he doth the like Howbeit this is no needlesse or vnprofitable repetition seing that men haue so soone forgot the things they learne in the schoole of God except the memorie of them for their better remembrance be often refreshed And we see there needeth nothing to turne vs aside from our duetie herein for we are so much inclined vnto vanitie that there is nothing more harder than to reteine vs vnder the obedience of god As soone as we haue conceiued a fantasie it carieth vs away headlong and we remember no more what God had said vnto vs Moreouer because he seeketh no other thing than to winne vs vnto himself he must roote out of vs those false opinions wherewith wee are alreadie forepossessed For it is with vs as with a ground which hath lien fallowe a long time whereon a man must bestowe exceeding great labour before he can applie it to some profitable vse And that is the cause why Moses saith againe That these are the commaundements and ordinaunces and lawes which the Lord hath committed vnto him that hee deliuer them vnto the people and that they bee obserued Now by these woordes he signifieth that God will reteine the people in his obedience when hee semeth to say What meane ye ye wretched ones to wander Loe I deliuer vnto you my lawe when you shall holde your selues in this doctrine you can not erre this is the way of saluation therefore keepe your selues in it Nowe for all this men are still wandering they are borne away headlong hither thither and God continueth to raine them with the bridle as when an headstrong horse is hardlie ruled the rider restraineth him backe with bitte and bridle not for one time onely but so long as he continueth wild and vntamed Yee see then how God vseth the same order with his people And hereby he sheweth that the minde of man is full of rebellion or full of lightnesse and rashnesse and that he can not wholie rest him selfe on the woord of God wherein notwithstanding our whole saluation and happinesse consisteth Seeing then it is so let vs note that vnder the person of the people of Israel we are here warned that when God hath set before vs his worde wee must not thinke on it for one day onely but that we ought to exercise our selues therein all the time of our life And when wee heare this Beholde the statutes Beholde the ordinaunces Beholde the commaundementes which I propose vnto you we must remember that it is not for vs to establish lawes and rules to gouerne our life by but that this authoritie apperteineth onely vnto god Moreouer he hath also admonished vs that he hath shewed vs the right way Let vs therefore followe it and walke therein let vs not make further inquirie what wee ought to doe for there remaineth no doubting when our Lord hath once spoken wee must no longer alledge I know not whether this bee good I knowe not whether somewhat else bee to bee added Content wee our selues with that which God hath shewed vs for he shall alwayes bee a good maister to teach vs if so bee wee bee not peruerse and euill scholers to learne vnder him And for this cause here is againe mention made of commaundementes statutes and ordinaunces that we might not thinke that God woulde instruct vs by halfes There is then in his lawe comprised a full perfection of all wisedome so that there resteth nothing but that wee yeald obedience therevnto that wee bee not so curious as to desire more than God sheweth vs that we haue no foolish deuotions which leade vs wandering hither and thither knowing that God hath not enuied them which were vnder his charge the knowledge of any thing behouefull for them but hath taught them all that which was profitable and necessarie for them Let vs therfore gouerne our selues according vnto his will let vs applie all our senses thereto let his lawe suffice and content vs albeit the whole world scorne and
reiect vs the matter shall not much skill wee haue our Iudge And so although the world wander after vaine fantasies although euerie one forge vnto him selfe that which seemeth him best let vs alwayes consider of appearing before the tribunall seate of our God and that vnto him we must render our account Now he hath deliuered vs his lawe and by that he will iudge vs And therefore let vs leaue all that the world imagineth know that all is but vanitie and lying Withall Moses addeth that concerning his office he hath deliuered nothing of his owne And this protestation is well worthie to bee noted For wee must remember what hath bene before said that Moses was the most excellent prophet that euer God raised yet notwithstanding he taketh to him selfe in this place no such libertie as to teach any thing according to his owne iudgement For he knew well that he himselfe was a mortall man subiect to the lawe as were others Behold why he protesteth that that which he bringeth is that which he hath receued from God and that he dispenseth and deliuereth it as it were from hand to hande Sithence Moses doth this who will dare to say that it is lawfull for him to passe further And yet we see what is happened herein For among the whole rable of Papists is there any so giuen to heare what God shall say as to preferre his word before the doctrine of men Nay But they haue their holy mother the Church as they terme it they haue their determinations their decrees their statutes and they thinke it sufficient to haue this couerture of the Church and in the meane time they robbe God of his authoritie to cloth men which are but rottenesse therewith Behold an intollerable sacrilege when God shall no longer be a Lawegeuer to conduct his people and to holde them vnder his yoke but that men will vsurpe and challenge to them selues such an authoritie So much the more heedfullie ought wee to obserue that which is here conteined namelie that Moses albeit he was as an Angel of heauen although God had exalted him aboue all men though he had bene in the mount fortie dayes without eating or drinking any thing to shewe that he was no longer of the number of others yet nothwitstanding when he came from this heauenlie glorie and as it were from the companie of Angels he humbleth himselfe and declareth that he commendeth vnto the people nothing of his owne that he will not feede them with fansies and dreames of his owne head but that hee is contented to haue heard what GOD hath pronounced and that he reciteth it as a faithfull seruaunt which addeth nothing thereto which falsifieth not the commission which is geuen vnto him Ye see then what we haue againe to beare in mind upon this place There followeth now the exhortation which he addeth that is That the people discharge themselues in keeping of the lawe As if he said That it is not geuen for men only to confesse that all that it conteineth is good iust and of great equitie but to this ende also that men shewe whether they be obedient vnto God or no. And that is the cause why he saith That thou feare the Lorde thy God and that thou keepe his commaundementes and statutes Vnder this worde of feare he signifieth that God by declaring his lawe meant to make a proofe whether we will serue him or no. For albeit we obserue all the commaundementes in such sort that men can find no fault with vs yet if this feare of God bee not rooted in our heart if we beare him not this reuerence to desire to bee his all the time of our life this outward obseruing of his commaundementes shall be but a friuosous shewe and a pompe of great vanitie For wee must not thinke that God is contented with that which outwardlie appeareth although it be highlie priced and esteemed of men yet is it but as a vapour of smoke before him We ought therefore to beginne at this point if wee will obserue the lawe of God duelie and in such sort as our life may be agreable vnto God namelie that we beare him all reuerence that wee seeke to be vnder his hande vnder his guide and direction that we seeke to doe him homage as our souereigne King we seeke to dedicate our selues vnto him as to our Creator we seeke to honour him as our Father When this affection and desire shall bee in vs then haue we the beginning of the whole lawe and of all righteousnesse that is the cause why it is said That the true wisdome is the feare of god And when wee will knowe whether wee haue profited in the lawe of GOD we must sounde our heartes to make the triall hereof to feele if wee haue such a zeale and desire that GOD bee honoured and glorified of vs For if there bee such a feare in the heart the fruites thereof will appeare both in our handes and in our feete and in all the partes and members of our bodie as God hath also ordeined this rule when he published his lawe So that they which boast themselues of the feare of God when their life is losed to all wickednesse their owne tongues tell them they lie and they shew full well howe impudent and past shame they are when they vaunt so much of the feare of god Wee see then a place which is well worthie to bee obserued wherin Moses first declareth that to serue God aright it behoueth that our heartes bee wholie giuen ouer vnto him that it sufficeth not that in outwarde appearance wee haue all the vertues that a man might imagine except such an affection and inward desire of the hearte goe before Againe that the feare of God is no hidden and idle thing although it bee in the heart of men yet must it appeare and shew it selfe in their life For it is the heart whiche gouerneth both the handes and the feete and all the other partes and members of the bodie We must therefore learne to shew by effect and experience that wee feare God by ordering our whole life according vnto his will. Now hereby wee may well gather that God disalloweth althings which men attempt beside his woord as the Papistes are continuall men and religious as they say in the seruice of God but in the meane time what doe they They trauell much and are neuer the neere for they profite nothing because in the whole woorshippe of God which they pretend there is nothing but the inuentions and deuises of men To serue God is to mumble a fewe small prayers and to crouch before their moppets and idols to trudge from altar to altar to chaunt their Masses to gad on pilgrimage to fast such a day in the honor of such and such a Saint to eate no flesh on Fridayes nor Saturdayes brieflie it is nothing else but a dongeon of such like trumperies whatsoeuer they haue vnder this shadowe
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