retracted when he declareth That all murders are mutinies and seditions and all mutinies murders So then let vs learne to laie aside our owne fantasies when we will be iudges of our owne faults let vs quietlie and peaceably receiue the sentence which God hath giuen and knowe we that all those which violentlie attempt any thing against their neighbours are alreadie guiltie of murder before god Loe what we haue briefly to beare in minde But now to make a triall whether wee absteine from all harme doing from committing any outrage against the persons of our neighbours wee must come to the examining of our heartes and secrete thoughtes For God hath not giuen some ciuil lawe onely to cause vs to liue honestlie but he hath giuen a lawe conuenient agreeable to his owne nature We know that he is a spirit will be worshipped in spirit and truth Seeing it is so it behoueth vs to knowe that he hath prescribed a rule not only for our hands feete but for our thoughtes also affections It is true that men as they are carnall when first the lawe of God is pronounced to them they thinke they haue well acquited them selues when they are faultlesse before the world On the other side they are verie readie by enlarging their conscience to dispense with them selues to take all libertie of doing euill And this is the cause why euen the Iewes which ought to haue bene nourished from their infancie in the lawe of GOD they tooke this commaundement Thou shalt not kill ouer grosselie vnderstanding that they offended not GOD in this pointe if so be they had not openlie set on their neighbour to wound and to hurte him Therefore except the fault were euident and apparant to the eyes of men it seemed vnto them that it ought not to bee imputed vnto them before the face of god But our Lord Iesus reproueth them of this shewing them that the lawe is spirituall and expounded of them verie sottishlie When it is saide Thou shalt not kill you thinke saith he that you shal be absolued as guiltlesse before GOD when men can not bring you to the barre for it But I tell you that whosoeuer shall call his neighbour Foole that is to say doth but declare any token of indignation against him is worthie to bee punished with hell fire Whosoeuer iniurieth an other is culpable of a Councell and constitution from heauen so that GOD and all his Angels shall arme them selues against him Whosoeuer murmureth against his neighbour who so muttereth and grummeleth I knowe not what betweene his teeth although he doe not open iniurie is in daunger of iudgement Wee see to what point our Lorde Iesus leadeth vs namelie to shew that albeit wee shal be able to protest that wee haue committed no outrage that wee haue not lifted vp our fist to giue one blowe much lesse drawen our sworde against our neighbour and that wee haue not wounded him that yet this is not enough But know yee saith he that GOD will beare rule ouer your tongues ouer your thoughtes and ouer all your affections as by good reason he ought Seeing it is so who so euer shall haue spoken euill of his neighbour the same is alreadie a murderer for the tongue is as a sharpe swoorde Therefore albeit you shoulde haue neither sworde nor dagger to strike withall when the tongue is so armed to speake euill against your neighbours when you abuse their persons it is a kinde of murder in the sight and iudgement of GOD and although you haue done no open and manifest iniurie yet thinke yee not to bee quited for all this for when you shall haue but muttered and mumbled something betweene your lippes against them it sufficeth to make you culpable and guiltie before GOD you shal be condemned from the highe throne of the heauens albeit you bee absolued before men and that earthlie iudgement proceede not against you When we heare this let vs knowe that it is he whom GOD the father hath giuen to iudge the world who speaketh vnto vs We ought not therefore here to dispense more largelie with our selues for wee shall gaine nothing by all our cauilling shiftes but let vs learne to haue respect alwayes vnto GOD to haue a right and true exposition of the lawe For what is he whiche speaketh He whiche beareth rule ouer our heartes and thoughtes he which will not bee serued of vs with eye seruice he which is not contented that before men we absteine from doing of euill but will bee worshipped in spirit and trueth who will haue that our consciences bee chaste and pure that we bee purged from all wickednesse Thus when wee shall haue respect vnto the nature of GOD wee must no longer extend the lawe of GOD to the outwarde woorkes but wee ought to conclude that when God speaketh of murders he vnderstandeth all enimitie he speaketh of all anger indignation of all rancour malice against our neighbours And in deede that is the verie cause why expreslie S. Iohn saith that he whiche hateth his brother in his hearte is a manstear As if he did say You may make many faire countenaunces but albeit the hatreds you conceiue bee verie hidden and secret and that you dissemble so deepelie that you shewe no token of malice against your neighbours thinke yee not for all this that GOD hath his eyes shut and closed vp Well it may bee hidden and priuie from men whiche you haue not made open and manifest but when you hated your neighbours in your heartes that is to say most secretelie in such sorte that none bee able to perceiue it yet loe notwithstanding a murder committed before god And in verie deede the reason of this is most euident and manifest It is true that when the Princes and Magistrates of this worlde make lawes it is not after the manner and fashion of GOD but to this end onely that euerie one rule and gouerne him selfe according to outwarde order and policie that none bee openlie iniuried but that euerie one haue his right and that peace and concord bee mainteined among men That is the intent and meaning of Magistrates when they make their lawes And why They are mortall men they can not refourme the inwarde and hidden affections this apperteineth vnto GOD they sound not the hearte for this is the proper office of GOD as the holie scripture attributeth it vnto him But yet this notwithstanding when a ciuil lawe is made although one shedde not one droppe of bloud yet is he adiudged worthie to bee led to the gallowes if it shall bee knowen and proued that he endeuored with all his might to haue murdered one If a man hath drawen his sword vppon one who wardeth off the blowes in such sort that he touched not his skinne yet notwithstanding the lawes euen of the Painims condemne such a man to the gibbet as well worthie thereof And why For the lawe
the lawe to haue it well knowne and vnderstoode let vs make our request that it will please him by the vertue and power of his holie spirite to write it at this day in vs that wee may holde it within vs and that howe soeuer the diuell labour herein hee may neuer wipe it out of our remembraunce Nowe withall Moses concludeth that the lawe was deliuered vnto him to conserue and to keepe it and to bee also the minister and dispenser of it to the people that he might bee acknowledged of them for a Prophet for otherwise he could not haue executed his office he could not haue edified the Church of GOD except men had knowne that this charge was committed vnto him As at this time if wee were not persuaded that GOD would that his Gospell should be preached by the mouth of men that there should be pastours in the Church to carrie abrode his word which of vs would daine or vouchsafe to heare a minister I am not nor ante creature beside of such dignitie as that I might persuade the worlde to receiue what I say But when I speake here in the name of God that men hearken to his doctrine to rule and order them selues thereto and to doe him homage beholde this is of more force than all the lawes than all the statutes than all the edictes of Kings and Emperours Hath a mortall man done this No. But when we knowe that God would that this policie and rule of order should be in his Church and that men should inuiolablie obserue it that is that there be Pastours which may beare his word abrode which may be expounders of it which may be as his messengers to announce and declare the remission of sinnes in the name of our Lord Iesus Christ which may reprehend which may reproue which may comfort and exhort when I say we vnderstand that God would such a regiment should be in his Church then are we ashamed to resist and withstand him which hath formed and created vs Loe why Moses in this place saith that God deliuered him the lawe It is true that God deliuered it to all the people in generall as we haue said Why then is Moses now the onelie possessor of it It seemeth that God would depriue the whole world of it and that Moses onely were priuileged therein as if the lawe were written for him and all other as it were excluded and shut out from it But this is nothing so And yet albeit the lawe was giuen for the whole people Moses is appointed the garder and protectour of it And this which God hath pronounced of him we must extend further as we see the Prophetes were appointed in the selfe same charge namely that they were as stewardes and dispensers of the treasure of saluation of this couenaunt of God and that this office was giuen vnto them alwayes to declare the will of GOD and to preach it vnto vs in his name And this is the generall rule which Saint Paule hath deliuered That men ought to esteeme vs as the ministers of God and dispensers of the secretes which hee hath sent the world Now when Saint Paule saith That we are disposers of the secretes of GOD he sheweth hereby that it is not ynough that we haue the holie Scripture that euerie one reade it in his house but it is further required that it be preached vnto vs that we reteine among vs this order to be taught by the mouth of men that there be pastours and teachers whose ministerie God vseth to the end that when we shall heare them we may profite more and more in the doctrine of saluation And this is the cause why Saint Paule in an other place saith That the Church is the piller of truth and as it were the safegard and towre thereof The Papists alledge this verie foolishly to yeeld vnto themselues a licentious libertie of making new articles of faith and of establishing lawes after their owne fansie for Saint Paule hath vnderstood the cleane contrarie He saith therfore That the Church is the piller and sure prop of the truth of God because that when GOD published his trueth vnto men by the lawe by the Prophetes and the Apostles hee would that this ministerie shoulde indure and bee perpetuall that is that there shoulde bee some deputed and appointed to this office and charge to expounde his worde to edifie the Churche in this sort Let vs therefore knowe that it is by meanes of the Churche that the trueth remaineth in his perfect and entire estate For when GOD raiseth vp men which are indued with his spirite to confirme vs in the faith to enlighten vs and to shewe vs the right way Loe how the truth of God remaineth vnto the worlde how it is not extinguished howe it perisheth not Let vs then note that Moses meant not here to make himselfe the onelie possessour of the lawe to exclude the people from it and to shut them out of doores but hee speaketh as thus vnto them Welbeloued it is verie true that the lawe is common vnto vs all wee are all the children of God I challenge nothing vnto my selfe aboue you yet for all this if I will discharge my dutie in the office wherein God hath appointed mee I must be a faithfull expositor of the lawe to you I must be the keeper of it that you tread it not vnder foote I must put you in mind of it euerie day that you neuer forget it Seeing then it is so let all them which are here appointed ministers of the worde of God take heede they be prest and readie to serue and minister vnto the ignorant and let all consider that it is not ynough to read the holie Scripture but we must be diligent to profite therein and to come with all humilitie to heare them which are ordeined ministers of the worde to deliuer vnto vs the meaning and vnderstanding thereof Thus ye see whereto this text is to be referred Nowe let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them better than we haue done and to lead vs to such a repentance that we desire onely to serue and please him without seeking after anie thing of our owne And because we are so giuen to the things of this world pray we him the sooner to drawe vs hence and in the meane while to giue vs his grace to order our life to his will and to conforme it to his iustice And for the doing hereof pray we him that his word may beare such rule ouer vs that we be gouerned by it and conforme our whole life thereto vntill that being despoiled of all our carnall affections wee be clothed with his heauenlie glorie when we shall haue neede neither of scripture nor of preaching That it will please him to graunt this grace not onelie to vs but vnto all people and nations of the earth
of the Amorites and Og the King of Bashan his neighbour that he yet putteth them in minde of the statutes and ordinaunces of God to the end the people should rest on them and put them in practise and that if heretofore they haue not bene sufficientlie instructed they should at the lest then knowe the truth of the Lorde wherein they should wholie abide Thus yee see what Moses ment by this place and here he purposely placeth together these wordes the Lawe the Witnesses the Statutes the Ordinaunces to the end he might more fullie expresse declare as we haue before shewed that God hath not instructed his people by halfes or deliuered vnto them some obscure or short and vnperfect doctrine but that he hath comprised in the Lawe whatsoeuer was good and profitable so that if in it the people would stay them selues they should not neede to be busied in seeking for any thing beside as being fullie and wholie guided and directed by it Let vs marke this for in this sense the Lawe is a doctrine as indeed the worde whereby it is called is hence taken and deriued It foloweth The witnesses which unporteth as much as if God should declare that he maketh some contract or bargaine with men that he setteth downe articles to this end that he neither omitteth or forgetteth any thing whiche should serue to knit vp this mutuall agreement and aliance when it pleaseth him to choose and adopt vs for his people and for his Church to bring vs to himselfe For to speake in fewe woordes all that whiche concerneth this spirituall couenaunt betweene him and vs is comprehended vnder this word Witnesses because these are as the articles and pointes of the couenaunt as when bondes are geuen when men contract and bargaine together all is put in which may serue for the one and the other partie Wee see then how God hath protested that the Lawe conteineth a sufficient doctrine if so be men would keepe them selues vnder it to the declaration whereof the two other woordes followe the Statutes the Ordinaunces Nowe when God bestoweth such paine to teach and instruct vs and declareth that he hath omitted nothing whiche might perteine herevnto who will not meruell that our mindes for all this are so fleeing and wandering that we alwayes desire I knowe not what something better than that whiche wee finde in the woorde of God This diuelish curiositie both from all times reigned in the world and at this day a man may see that whatsoeuer one doeth he can not represse and stay this wicked and cursed desire but that men will bee alwayes wiser than God would haue them to bee And why We can not denie when his woord is preached but that he hath declared all thinges which were good and for our profite but yet we for all this time are verie ticklish we flote in out fantasies and we will alwayes haue one thing or other more than that which God hath shewed vs Seeing then that such a vice bewrayeth it selfe in vs it doth stand vs in hand to beare in mind the warning which is here conteined namely that if we will suffer God to be our maister we shall finde in his schoole all perfection of wisedome For his lawe is sufficient of it selfe to make vs wise againe It conteineth as we haue saide the articles whiche serue to ioyne vs to our God in whome all our glorie and felicitie consisteth Moreouer it sheweth vs the rule of well doing in such sort that we neede not searche further to vnderstand what God liketh and alloweth for we haue both his statues ordinaunces So then we may know and be throughlie persuaded that our life shal be acceptable vnto God if we passe not the boundes whiche he hath set and assigned vs but if wee adde any thing of our owne whatsoeuer it bee let vs not thinke that God approueth it as right and good for he hath forgotten nothing of that whiche belongeth to our profite and necessitie These two pointes are well worth the noting for they serue to make vs to haue in greater price and reuerence the doctrine whiche is euerie day proposed vnto vs in the name of god For when wee see that in it is perfect wisedome ought not we is applie all our senses to it and to hold our selues thereto When we see that God ceaseth not but continueth daily to teach vs ought not we for our part to be diligent and attentiue to the end we might profite vnder him And if at the first we be not so geuen vnto it as were requisite we should be all the time of our life ought wee not to traine our selues to knowe alwayes better and better the will of God euen vntill we bee wholie ridde of all ignoraunce which shal be when we are taken foorth of this world and not before Nowe it is certeine that whiche Moses hath done ought at this day to serue vs for a rule and example for it is not done at randon and beside good purpose Againe God appointed him as a spectacle and mirrour to all Prophetes and to all those which haue the charge of teaching in his church Let vs then vnderstand that God will not that we receiue his truth for one day onely as if one lesson were inough for vs but that wee shoulde repeate againe that which before we vnderstood to the end it might tarrie by vs and take such deepe roote in vs that we might haue no excuse nor make any allegation to say O I haue not bene yet throughly instructed God then on his part is alwayes readie to teach vs to the end we might not erre except we our selues woulde wittingly decline and of wilfull malice And here is expresse mention made of the temple of Peor to shewe that although the people had in that place an obiect or sight to turne them to superstition yet they had also a remedie in that God daily stirred them vp by his worde to the end they shoulde not meddle with the idolatries of the Painims True it is that it was an hard and greeuous chastisement that the people of God were feigne to haue euer before their eyes the temple of an idol it was all one as if God to spite and anger them shoulde say I did call you to possesse a land which shoulde be dedicated to my seruice where you shoulde haue seene nothing which might in any point haue offended you for my sanctuarie shoulde haue bene set vp in the middest of you I woulde haue bene purely worshipped according to my lawe the lande should not haue bene vnhalowed defiled with her old superstitions all idolatrie should haue bene so raced out that a man should heare nothing but my praises sounded but now ye see ye are here in the corner of the countrie where you see a temple of idols where you see many villanous abhominations This is then as a vengeance which you feele for your sinnes for as much as
men cannot see the face of God liue And although Moses had a wonderfull reuelation of the glorie of God as he speaketh in Exodus 33 That the Lord spake face to face vnto him as a man speaketh vnto his friend yet is it said That he sawe but the backe of GOD only but this is to the end alwayes to shew vs that while we be enuironed in this flesh wee ought not to approch vnto the maiestie of GOD or thinke to mount so high For if the verie Angels of heauen vnder the figure of Cherubims hide their eyes when there is any mention of the appearance of God what must we do which doe but traile here and creepe on the ground But how so euer it be God will condemne vs of vnthankfulnesse when we will not behold his face bee sufficientlie contented with those visible signes which he sheweth vs of his presence Aboue all let vs be mindefull of this when any question is of submitting our selues both to the lawe the Gospell For it is there especially that God will bee knowen of men to the intent they shoulde worshippe him receiuing simply what soeuer commeth out of his mouth To what purpose then shall wee applie this sentence of Moses Forsooth to this that when the Scripture is set before vs when one preacheth and expoundeth it vnto vs or that wee our selues reade it this speach of his must serue to humble vs to the end that God may bee with all reuerence exalted and that wee presume not to make any replie to his worde but that wee tremble at it as he speakes therof to the Prophet Esaie For all that which is conteined in the holy Scripture is in such sort proued that one may say that God hath spoken to men euen after a visible manner Now Moses after this addeth That he stoode betwene the Lord and them as a mediatour betwene God and men because the people feared and durst not ascend vp into the mount Whereby Moses signifieth that though the lawe were brought by a mortall man yet ought it not to be derogation to the authoritie thereof And why Because this was for the instruction of the people so that the faulte rested in them And this place is well worth the noting For wee alwayes seeke some starting holes to the end wee might set light by the woord of god Truelie we doe not pretend it openlie but in couert but yet all the world is set vpon this wickednesse so that a man shall finde men thinke them selues well and at verie good rest when they can find any colour to say O I know not whether this be the word of God or no I know not whether it be spoken to me I know not what condition it hath Thus ye see how the world seeketh alwayes to exempt it selfe from the obedience to Gods worde And this excuse is ouer cōmon to say Yea it is true that God ought to be obeyed but they be but men which preach it to vs as we bee must we then receiue their doctrine as if Angels appeared to vs from heauen Many thinke it sufficeth to say thus when notwithstanding they shew them selues herein rebellious to God or rather they haue no care to submit themselues to him his word But we haue here one answer to cut off al such vain allegations that is when God sendeth his word by the hand ministerie of men he doth it because of our fault infirmitie ▪ Howbeit he ceaseth not to shew vs some mark of his glorie in such sort that his word may be knowen to be heauenly so that being duly considered it is euident that God hath warranted enough more than enough Neither hath Moses spokē this onely for the instruction of the auncient fathers but this admonition serueth also for vs that if men as we are be appointed messengers to preach vnto vs the word of God it ought not in our estimation derogate any thing from the maiestie thereof And in very deede we consider litle of our owne frailtie weakenesse when we desire that God should teach vs by miracles euerie day we know not what is meete conuenient for vs For as for miracles there haue bene enow alreadie shewed to confirme the truth both of the Lawe of the Gospel that we might haue a full certeine assurance of them Yet it is most behoofull that God dealeth so mercifullie with vs that he sendeth men like to our selues committeth vnto them the charge and office of teaching vs in his name and in his roome as one that allureth vs vnto him selfe with all kindenesse gentlenesse For can we thinke our selues able to susteine and abide his presence if he should appeare to vs as he is Alas we should bee all vtterly consumed if God should speake in his maiestie power We knowe it is said That the voice of the Lord is enough to shake mightie rocks moue huge mountaines out of their places can we which are so feeble weake as nothing more stand before so puissaunt a power not be daunted cast down as with the force of som vehement thundring to the bottomlesse pit of hell Let vs note then that when God hath ordeined that his word should be preached to vs by men committed to writing therein he applieth himselfe to our weaknes and dealeth with vs as if he were a mortal man to the end we should not feare to come vnto him being drawen by so great lenitie and gentlenesse And withall let vs consider what honour he doeth vs when he vouchsafeth to choose out from among vs poore and vile wretches to represent his person and to speake vnto vs in his name For what greater thing could he yeald vnto the Angels of heauen What more honourable charge office could he commit vnto them Therefore when he daineth vouchsafeth men of so great and excellent honour as to carrie abroad his word as his Embassadours doth he not declare vnto vs in this one thing his more than fatherlie goodnesse toward vs Now on the other side he maketh triall of our humilitie For if he should thunder from heauen if he should appeare in visible maner if the Angels should descend vnto vs we neede not greatly meruell if men did giue credit to his word but when all both great small receiue the order which God hath set in his Church as they yeald obedience to his word when it is preached therein is our faith tried But in the meane while let vs alwayes remember this that God hath sufficiently declared him selfe to men so that we haue no occasion at all to doubt of his word to dispute whence it commeth For his will is made more than certein if so bewe be not vnthankfull in receiuing the signes which he hath geuen vs Thus ye see then what we haue to note in this place when Moses saith The people durst
after so gentle a manner that his maiestie might be knowen vnto vs in most louing and amiable wise For if GOD should speake only of his eternitie and souereigne being we should be all confounded Of a trueth this might suffice to condemne all our dotages yet we in the meane time can not bee fitlie hereby instructed to our vse and profite It behoueth then that after it hath bene declared that it is he alone whom wee ought to reuerence and to whome we must doe homage that he come vnto vs all after a gentle and familiar manner that wee may perceiue him to be our father and maister that we may knowe that he will alie himselfe and make a couenaunt with vs to the end we should cleaue vnto him This is meant by the title which he giueth himselfe in this place saying I am not onely thy euerliuing whiche come here to fright thee but I am withall thy god I haue chosen thee to my selfe I will that thou bee my heritage So then wee nowe see howe GOD authorizeth his Lawe to the end we should receiue it in all feare and humilitie and howe withall he sweeteneth it with his loue to the end we should take a tast of it and with a delighte pleasure submit our selues vnto it not refusing to be gouerned by the doctrine therein conteined And let vs knowe that wee can haue no excuse if at this day we honour not our GOD in trueth renouncing all our superstitions and what soeuer is contrarie to his seruice And why Because he shoulde winne vs to himselfe by these titles whiche are giuen to holde vs in his feare When he speaketh of the rule and power he hath ouer vs all and when he calleth him selfe Our GOD this ought to make vs tast his fatherlie goodnesse These two thinges are here comprised Wee see then that there remaineth nothing but that we geue diligent eare to that which is declared vnto vs in the lawe of God theron wholie rest and stay our selues And for this cause he vpbraided the people of Israel that they neither feared nor loued him If I be thy God and maister where is then my feare If I bee thy father where is my loue saith he by his Prophete Malachie There is no doubt but the Prophet in this place had respect vnto this whiche Moses here breefly toucheth For when GOD nameth himselfe The euerliuing he doeth it to the end that we shoulde beare him due reuerence When he nameth himselfe The GOD of his people it is to winne them by loue and gentlenesse and to shewe that after he hath elected them they shoulde geue them selues ouer wholie into his hand Now if this were vnder the lawe by greater right it agreeth vnto vs For although God in the person of his onely some would as it were be much abased yet for all this remaineth he always in his glorie neither is any thing diminished from the highnesse of that maiestie whereof he here maketh mention The abasement of our Lord Iesus Christ is an infallible testimonie of the mercie and loue of our God yet howsoeuer it be this ought not to occasion vs to cōtemne or to lesse esteeme his maiestie for God in this sort hath stopped to vs that he might allure vs to behold with lesse feare his maiestie and learne to reuerence him in such sorte as wee ought to doe So then of good right shall he reproue vs at this day as beeing altogether inexcusable if wee doe not feare and loue him For he sheweth himselfe our GOD and our maister But where is our feare when we regard not that he commaundeth vs when we haue hardened our heartes against his threatenings as if wee would despitefully resist him when wee continue in our wickednesse And although he hath said He will bee our iudge and that he will one day take an account of our doinges how is it that wee make but a scorne and mockerie of it Where is I say the feare which we owe to our GOD For it seemeth that wee will feare a mortall creature more than the liuing GOD which hath all preeminence and superioritie and maistershippe ouer vs Moreouer it is not enough that wee feare GOD after some seruile manner as being forced therevnto but wee must haue a loue alwayes ioyned with our feare For therefore nameth he him selfe Our father And let vs also note that when he declareth him selfe the God of Israel he meaneth by this word that he is our Sauiour also Thou art our God saith the Prophet Abacue and wee cannot perish So then let vs keepe in minde these titles forasmuch as they apperteine to vs and ought to serue this day for our instruction knowing that the Maiestie of God hath appeared in our Lord Iesus Christ Nowe let vs marke this which he further addeth for the greater proofe of his loue and fauour I haue brought you saith he out of the land of Egypte It is true that God here especially bindeth vnto himselfe the people of Israel aboue all other nations to which end he expressely setteth downe the redemption he had wrought them But when God speaketh wee must consider of all the benefites for the which wee are indebted to him which albeit they are in number infinite and inestimable yet wee ought at least wise call them to minde so farre as our small abilitie may doe applying all our wittes senses thereto perceiuing that wee faile and are behinde in this point let vs straine our selues better to minde them at least so farre as to be therby instructed in the loue and feare of our god Doth then God speake We must first consider that this is he which created vs wee are therefore his This one benefite were sufficient to prouoke euerie one with all his might to serue honour god For what sufficient recompense can we make him if there were but this that he hath placed vs in this worlde and of his mercie nourisheth vs here But yet when wee shall haue cast our eyes vp on high or downe belowe and take a diligent view of all the tokens he sheweth vs of his loue seeing that he hath created the worlde for our sake that he hath appointed all thinges to our vse considering that he hath engrauen his owne image in vs that wee shoulde be immortall vnderstanding that he hath prepared a better heritage for vs than this brittle and transitorie life when we perceiue all these things must it not needes bee that wee are more blockish and brutish than beastes if wee bee not rauished with a feruent desire to worshippe our God to vowe and to dedicate our selues wholy vnto him But yet further than this wee must make enquirie and enter into accompte as well of the benefites which are bestowed on vs all in generall as which euerie one also particularly receiueth and then behoueth it euerie one to make his confession with Dauid Lord when I thinke on thy benefites
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
vse his name But to the end that this be yet more clearely vnderstood we must marke that God vnder one kind would here shew vs what maiestie there is in his name to the end we speake not of it but with all feare and reuerence Therefore aboue all other kindes of profaning his name he taketh the especiall forme of an oth when any question is of swearing We see how our Lord loueth vs in that he lendeth vs his name to the end we might communicate with our neighbours if there were any controuersie and dissention among vs it might be ended by this meane namely that if wee bee not beleued if any matter were in doubt the name of God should be brought foorth as Vmpier in the matter to end the controuersie so as the thing should bee altogether certeine when it shall haue such a confirmation Is not this an inestimable goodnesse that our Lorde abaseth himselfe somuch as to permitte vs to vse his name And why For it is certeine that the maiestie of God is so precious that it ought not to bee abased so farre but yet he bouchsafeth to applie himselfe vnto vs So much greater then is our villanie wickednes if wee vnhallowe the name of God in our othes Nowe this is done not onely when we are forsworne but if we take the name of God in our mouthes rashlie and at randon when we haue not a regarde to speake thereof in all wisdome and discretion and consider whether the thing which is in controersie deserueth to bee confirmed in such manner or no For if we vse it rashlie and foolishlie behold the name of the Lord is as it were vnhallowed It is true that God accounteth it for one kinde of his seruice when men sweare by his name not that he is herein bound vnto vs but altogether the contrarie For as I haue alreadie touched wee ought to perceiue in this thing howe GOD beareth with vs when he licenceth vs to vse his name But yet doe we in swearing confesse that GOD hath all preeminence and superioritie ouer vs He whiche is inferiour sweareth by him which is his souereigne greater saith the Apostle to the Hebrewes And if we knewe to what end an oth serueth we shall vnderstand that this can not agree but onely to the maiestie of god For by it our meaning is to confirme those thinges which are secret and can haue no other proofe among men Nowe this can not bee done by any creature but herein GOD must shew himselfe for it is he which soundeth the deapth of mens heartes and herevpon also not without cause he challengeth to him selfe the title of trueth Wee see then that in swearing we doe homage vnto God protesting that he is our Iudge and that it is he vnto whom we ought to haue recourse for things which are doubtfull and hidden because it is his office to bring them vnto light and because he will mainteine the truth for that it apperteineth to his honour and glorie That is the cause why GOD reputeth it for one forme of his seruice when one sweareth by his name so that it bee not in superfluous and vnnecessarie othes By this we perceiue that the fault of them whiche forsweare them selues or sweare at randon is so much the more grieuous For this is as it were to violate the seruice of God and as much as lieth in vs to bring it to nothing As for them whiche peruire them selues they bee not onely culpable of taking the name of GOD in vaine and of falslie abusing it but they are rebelles and traitors to the maiestie of god For knowe wee how to worke any greater outrage against GOD than to abolish his truth No. For there is nothing more belonging vnto him So this is as much as if we would plucke him out of his throne and vtterlie beereue him of all diuine honour and glorie for this is done when his truth is turned into a lie Whosoeuer therefore forsweareth him selfe that is to say whosoeuer taketh the name of GOD in an euill conscience to colour false thinges to cloke and disguise an vntruth to the end he might beguile and deceiue others let him knowe it for certeintie that he blasphemeth God in so doing Now purposelie I say to disguise an vntruth For many dispense with them selues because before men they can not be conuicted of periurie And why They turne the best side of the coate they paint and trimme their matters so well that it shall seeme verie well to men they speake the truth are not periured but GOD alloweth not any such subtilities Let vs not then thinke to bee acquited and absolued before him when wee shall haue vsed such policies such shiftes and sly practises And so in summe wee see that all they which take the name of GOD otherwise than in truth and in simplicitie blaspheme him Marke this for one point Now as for them whiche sweare rashlie and without cause they declare sufficientlie that they make no other account than to sport them selues with god It is true they protest the contrarie they will still say their meaning is not such but this is but hypocrisie For the effect sufficientlie proueth that they beare no reuerence vnto god If a mortall man be heald deare of vs we take not his name in vaine we will not that any make a scorne of him and floute him and when a matter of plaie and mockerie is proposed we can not suffer that he be brought in as on the Stage for wee take this to be to his infamie and discredit And will we haue a greater priuiledge than the liuing GOD We are vile carions and rottenesse it selfe and yet will wee bee had in honour and estimation And shall our God in the meane time bee placed beeneath as our vnderling And thus we see that there are at this day verie fewe of any religion in the worlde although many make a shewe and countenaunce of being Christians that yet not withstanding neuer knew what it is to worshippe GOD to doe him homage or to yeald him the seruice whiche apperteineth vnto him For howe is this that the name of GOD runneth in euerie mans mouth One can not bargaine for the worth of one farthing without he hath some othe at the end of euerie word If the honour of GOD were of price among vs it is certeine wee would absteine from such superfluitie of othes whiche more is it would breede an horrour in vs But nowe a dayes euerie one maketh a game of it and when a man is reprehended for swearing he will thinke he hath great wrong done him Nowe if one shoulde mainteine any matter whiche were not for his profite he woulde bee much grieued therewith yea hee woulde make his complaintes thereof but if wee haue the zeale of God to be grieued when his name shal be throwne to the ground see what quarels are made with vs see on what spite men are set how
they grind their teeth at it Now when the world is come into such a possession of contemning God and men haue hardened them selues herein is not this a signe that his maiestie is not knowen nor regarded And albeit men yeald vnto them selues such an outragious libertie vnder this shadowe that the thing is accustomably vsed and that of custome is made a lawe yet will God in the end shewe that his name is more deare vnto him than men haue had it and though we sell it good cheape it shall cost vs deare and with an ouer vantage and it shal be in the end that the lande wherein we haue bene conuersant which hath bene defiled and made vncleane by vs bee raised vp in iudgment against vs In like manner all the benefites which wee haue receiued and which God with a liberall hand hath bestowed on vs shall come into account for our condemnation for asmuch as we haue not knowen him which hath bene the author of them to honor him as he deserueth Yee see then what we haue first to obserue and note in this place namelie that God beareth gratiously with vs and vseth so great gentlenesse towards vs as that he is willing and content wee vse his name in thinges lawefull and right by whiche leaue of his we may sufficientlie knowe that he is more than a father vnto vs But withall he warneth vs to take so much the more diligent heede we absteine from all wicked othes For as for periuries as we haue saide this is a villamous outrage which we doe to god For in asmuch as his truth is conuerted into a lie we are falsifiers thereof as much as in vs lieth Yee see then a mortall and deadlie offence But this is not enough to keepe our selues from forswearing but our othes also must be sober and the name of God must not be tossed vp downe among vs as a Tennise ball but it behoueth that there be some great necessitie which may hold vs excused when we make mention of it Now forasmuch as we protest in our othes that God hath all superioritie ouer vs by this we may vnderstand that all the othes which are made by creatures are wicked and intollerable as proceeding from superstition as among the Papistes one will sweare by Saint Anthonie an other by Saint Iohn which is asmuch as if one would make idols of them And why For wee must always returne backe to that sentence which I haue before alledged of the Apostle that we declare God to bee our superiour yea our souereigne when wee sweare by his name And this is the cause why when God sweareth to confirme vs in his promises or happily to awaken vs when hee seeth vs hardened in our sinnes and that we stand not in awe of his iudgmentes he sweareth by himselfe he reserueth to him selfe this honour whereof it shal be further handled in the ninth Chapter of this booke And so they which sweare by creatures are idolaters And for this purpose also when there is mention made of superstitions the oths of men are put in as witnesses to conuince them that they haue turned them selues from the puritie of the lawe The Pastours saith Ieremie which haue charge to conduct and leade the people must teach them to sweare by the name of God that is that all other othes be laid aside and that creatures bee not mingled and brought in when any thing by othe is to bee confirmed Moreouer when it is here spoken of the name of God let vs note that we are not onely forbidden to pronounce this woord but that the substaunce thereof is here considered for God regardeth the deede As there are some whiche sweare not expresselie by the name of God and yet notwithstanding they cease not to offend transgresse against this commaundement For we must alwayes haue regard to come to this which our Lord Iesus Christ handleth in the fift Chapter of S. Mathew When you sweare by heauen is not this the throne of the liuing God If you sweare by his temple is not this the place where his maiestie abideth If then we thinke we shall not be accused and condemned when wee expresse not the name of God in our othes wee greatlie abuse our selues Let vs not therefore thinke to deceiue him in this for the excuse is altogether foolishe and childish And why The heauen beareth it not a marke and token of the maiestie of God Se then how his glorie is diminished As much is to be said of the earth for it is his footestoole as Christ toucheth in that place whiche I haue alledged Therefore so let vs briefly learne that wee ought to beare such a reuerence to the name of God that all othes be laid aside and banished from among vs but as necessitie requireth when God suffereth vs to borrowe his name Otherwise let vs folowe this forme of speach as handling our matters in all simplicitie to say Yea it is so And let vs knowe that all whiche is besides this is euill rondenmed by the lawe namelie if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honoured as it deserueth haue in them a double euill For first when men let them flie so at all aduentures it is a signe they scarse make any account what they say secondlie consider wee from whence this common swearing proceedeth and wee shall finde that from none other thing but that men be such liers so full of falshood and deceite that when they speake the one to the other none can beleue that it is true which is said So then it must needes bee that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in part to communicate one with an other For our tongue is the messenger of our heart whereby we expresse vnto others what wee haue in our mindes conceiued Wee may then conclude that superfluous othes proceede from the disloyaltie and rebellion of men neither neede wee to make much enquirie or vse any long processe in this matter for euerie one hath his owne witnesse How euer it be let vs learne to vse in this thing such sobrietie as God commaundeth and let vs not sweare without great necessitie and being herevnto required But to goe on somwhat further in this matter that all may bee easily vnderstoode there are some who thinke that when they sweare by their faith it is as if they swore not at all It is true indeed that the most part sweare nothing for they haue no more faith than dogges they haue no conscience nor religion But yet this name of faith ceaseth not therefore to be in price before god For he holdeth it deare and it is as an hallowed thing vnto him whiche neither can neither ought to bee vnhallowed except wee will bee in greate fault and incurre the daunger of the
not take the name of the Lord thy God in vaine For it seemeth hereby that this is but a superfluous repetition And in one so little summarie of the lawe where there are but ten sentences to reiterate and put downe one thing twice it seemeth not good or conuenient But we must note for answere hervnto that the commandement which we haue before expounded of not taking the name of God in vaine was in the first table where God had respect vnto the maiestie of his name to the end wee might haue it in greater reuerence Therefore when we speake of God let vs consider of the infinite glorie which is in him that we open not our mouth at any time but in feare and humilitie So then be it we are to sweare be it that we are to speake of God in any manner wee must alwayes thinke that his name ought to be had in reuerence that we must not vse it at randon rashlie or vnaduisedlie Thus much then touching that we haue before seene Now God speaketh of an other thing namelie of not hurting our neighbours of not doing them any iniurie or working them any damage by our wicked tongue So then seeing these commaundementes haue two diuers endes wee see how these two sentences are different and that there is nothing superfluous or more than needeth Let vs therfore diligently note that forasmuch as it is in this place handled and intreated how men ought to bee conuersant together in all charitie and vprightnesse that although the name of God be profaned in false witnessing the lawe notwithstanding is not superfluous when it is commaunded That we beare no false witnesse against our neighbours Now we haue in this place to declare that God would in this cōmaundement generallie condeme all slaunders all false reportes all defamations and such like things And to shew that this is so it is said expreslie in an other place Thou shalt not walke about with tales against thy neighbour thou shalt not speake euill of him to defame him And if the lawe of God conteine a perfecte rule of well liuing it followeth that this is therein comprised Now where shall wee place it but vnder this sentence Wee must therefore conclude that albeit GOD hath here specified the name of false witnesse that this notwithstanding he woulde extend this doctrine to all slaunders to all false reportes to all by tales whiche tend to the discrediting of our neighbours or to the hurting of them in their good name and estimation Wee see then howe God would here ioyne vs together in loue and friendship in as much as he permitteth not any to bee hurte in his good name no more than in his person or goodes Wherefore he which defameth his neighbours he which slaundereth them in what manner so euer as much as in him lieth maketh as it were warre with God and breaketh the bond of charitie which ought to be betweene men and when wee shall haue well considered all it is certeine that false reportes slaunders backbiting doe more harme oftentimes than doe theftes And so let vs knowe that if wee will obey GOD we must mainteine the honour and credit of our neighbours as much as shall lie in vs For when he hath forbidden vs to hurt his good name he willeth also on the contrarie side that wee mainteine the honour and estimation of all Now it is not sufficientlie mainteined in his estate when we harme it not except we withall procure the good thereof Nowe wee ought to proceede by the degrees which God would here signifie when he speaketh of false witnesse bearing The first is therefore that when wee shall come into iudgement we take heede of hurting those by any false report any lying any forswearing whose honour and good we are bound to procure For he which shall beare false witnesse against his neighbour he slaieth he robbeth him as much as in him is and he doeth all the euill which proceedeth from periurie True it is that oftentimes we shall not thinke hereof but the thing notwithstanding is so And this is the cause why GOD commaunded in his lawe that the witnesses should bee the first which should laye handes to the execution of him which was punished for any euill deede to the end it might be knowen that by their voices and by their tongues they hadde put him to death and that the witnesses should be put in greater feare of speaking otherwise than the truth when euerie one should thinke he hath to render an account vnto God if he shall haue bene a witnesse against any So then when question is of being a witnesse euerie one must deepelie consider of the matter and take diligent heede he enlarge not his conscience but that he speake in pure simplicitie that which he knoweth to bee true before god And here we are to thinke not onely of false witnessinges whiche shal be against the life of a man but of such also which concerne their goodes and estimation So then wee are warned in all respectes to procure the honour and profite of our neighbours when wee are to beare witnesse and yet not so that vnder this shadowe of couering the iniurie of him which hath offended or of preseruing his goodes we lie before god For if the honour of men bee deare vnto vs what ought the honour of God to bee if wee will make comparison When he forbiddeth me to beare false witnesse against my neighbour it is because God will that there bee loue betweene men that none be iniuried either in his good name or in his goodes Now if God haue a regarde and care of vs which are but poore wormes of the earth thinke wee that in the meane time he will forgette him selfe But if by false witnesse I seeke to beare out and bolster him whiche hath done euill if I couer the fault if I dissemble it certeine it is that I blaspheme God as much as in me is And why For I protest that I will speake the trueth and in the meane while I come to lie And is not this to vnhallowe the name of GOD Is not this to deface his glorie So let vs not thinke that God in this place woulde gratifie euill doers to couer the iniquitie and wickednesse of men when he saith Thou shalt not beare false witnesse against thy neighbour but he would brieflie shew vs that wee ought as farre as wee shal be able to procure the credit and mainteine the good name of our neighbours so bee it this may be done in trueth Moreouer let vs note that GOD hath respect here rather to the wicked affections and desires which proceede from rancour and malice than to the deede it selfe as wee shall better perceiue in that which remaineth to bee handled For wee haue alreadie touched that God speaketh not here onely of those false witnessinges whiche are giuen in iudgement when a solemne oth is taken but withall of all slaunders and defamations So in
the kingdome of heauen numbreth also among them railers euill speakers banishing them in like maner from all hope of euerlasting life and saluation when we heare this is there any talke to be had of couering vs with leaues to make our selues beleue there is no ill done when we shall haue slaundered our neighbours Thinke we that the threat which God hath pronounced by the mouth of Saint Paule is onely to feare little children and that it shall not bee executed vpon them which would exempt themselues from it in despite of him So then let vs labour with all our diligence to obserue this commandement And aboue all that wee may conclude herewith let vs make this comparison that if God will that the good name of our neighbours be kept and esteemed deare of vs and if he so streightly forbid vs all ill reproches and slaunders which might disgrace and discredite him how ought we to behaue our selues towards him Are wee not an hundred times more bound to mainteine the honour of God And because we cannot profite him any way are we not much more bound herevnto than to conserue in his entire estate the honour of men So then let vs beware of being false witnesses against God as S. Paule saieth That they which corrupt the puritie of the Gospell are false witnesses against God and not against men What must be done then The truth of God must be mainteined by vs we must proceede therein roundly and vprightly when wee shall see a good doctrine we must defend and susteine it knowing that God appointeth vs as his Proctors and Atturnies Shall I then see a truth borne downe and oppressed I must not suffer this as much as in me lieth And why For God calleth me to procure in his name that an vntruth be repressed and borne to the ground And this ought to be obserued especially when the question is concerning the doctrine of saluation So that when we shall see that this doctrine shal be falsified and that men would herein mingle their leuen to corrupt others with their falshoode and lying we must here shewe our selues trulie zealous not to suffer false witnesses against God to haue their sway except we will be consenting with them and partakers of their wickednesse as I haue alreadie declared And so let vs learne that when we shall haue liued with men in such simplicitie that a man shall not be able to charge vs that by backbitings lies or slaunders we haue discredited any one we must also haue this zeale towards GOD that his truth remaine in his entire and perfect estate and that it be mainteined so that it may reigne and beare rule among vs Ye see in effect what we haue to consider vpon this commandement Now let vs cast our selues downe before the face of our good God with acknowledging of our sinnes praying him to make vs feele them better than we haue done that we may be led further and further vnto such a repentance as we may learne to consider of our vices to be sorie for them and to be displeased with our selues to the end that hauing obteined forgiuenesse of them we may learne to order our life after his commandementes that he may be honoured of vs in all true obedience and not onelie by confession of mouth That it will please him to graunt his grace not onelie vnto vs but to all people and nations of the earth c. The. 12. Sermon Deut. Chap. 5. 21. Thou shalt not couet thy neighbours wife neither shalt thou desire thy neighbours house nor his fielde nor his man seruaunt nor his maide nor his oxe nor his asse nor any thing that is his IT might seeme at the first sight that this commaundement is superfluous because that God hauing condemned theft and adulterie would there also represse all wicked concupiscences and desires For wee haue said that these commaundementes must be expounded of vs according to the nature of god And we knowe that the proper office of God is to sound our heartes that he onelie knoweth the thoughtes which are secret and hid and therefore it foloweth that when God forbiddeth men to bee theeues and adulterers he would bridle their affecâ—â—ons and desires And in verie deede if this were not God should haue no more power in making and prescribing of lawes than mortal men For an earthlie man if he condemne adulterie he will also condemne the act and deede thereof yea if an euill intent and meaning appeare it shall be punished If the law of God were such it should import no great thing For it should be but a policie that is a rule of order to gouerne vs honestlie before men But there is in it much more As we see that S. Paule saith That the law cannot bee kept and obserued without a pure conscience and a faith vnfeigned If it be then required that we haue such a soundnesse for to obserue rightlie and as we ought the lawe of God it followeth that vnder the name of adulterie all wicked lustes and desires are forbidden and so likewise vnder the name of theft We might also alledge to this purpose the authoritie of our Lord Iesus Christ who is a faithfull interpreter of the lawe For it is by his spirite that Moses and all the Prophets haue spoken Why then is it now added that we must not couet or desire If mention hath bene alreadie made of all wicked desires was there any neede that this should be againe repeated Wee must therfore note for answere herevnto that God in this place would not represse such wicked affections and desires as are alreadie resolute and concluded vpon of vs but those affections which do first pricke and stirre vs vp albeit we cleaue not nor consent vnto them This requireth a more ample and familiar exposition Sometimes to couet importeth the will which is in a man as when I shall cast mine eye on the goodes of my neighbour if I shall be tempted to couetousnesse and that I nourish such a temptation in me and giue my selfe the bridle loe sinne hath wonne so much that I haue a resolute will in me that I could wish well that this should be mine Loe then one kind of desire which importeth withall a will when a man shall consent vnto sinne and if hee had the meane he would put in practise his wicked wil and purpose which he hath conceiued Now such wicked desires haue bene alredie forbidden when it hath bene said Thou shalt not steale Thou shalt not commit adulterie For God hath not only forbidden the act of fornication stealing but to desire and lust after either the wife of an other or his goods substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and we perceiue some motion in vs which is against God and is rebellious to the integritie and vprightnes which is
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