as to geue them the scepter of iustice to place them in his seate take good heede they rule exercise their authoritie in the name of God procure that he be serued honoured of all let them bee as mirrours spectacles to shew good example let them hold their subiectes in such good awe rule them in such order that the name of God be blessed the mouth of all euill speakers closed vp stopped Loe one point for them Let fathers mothers haue the care of well instructing their children let them studie to make them to knowe God for their onelie father and touching their men seruantes and maides let them so serue themselues with them that God haue alwayes the principall place Let them not doe as accustomablie men are woont who so they be serued to their owne profite and contentation care not if God be forgotten But let maisters knowe that God must beare rule ouer them as also ouer those which are vnder their subiection And this is spoken and noted touching them which are in authoritie Now on our part let vs consider that when we haue Magistrates set ouer vs if we be rebellious if we presume to arme our selues against the rule of gouernment if we seeke to subuert the order which God hath set that wee commit not this outrage against men onelie but that we assaile bidde battell vnto god And what can we winne by warring with him Can we he the stronger in this conflict No but he will reuenge himselfe without striking any blowe so that we shal be astonnished to beholde how he shall mainteine that which by his owne mouth he hath ordeined euen by a power admirable and wonderfull Thus much touching the first point And againe let children also consider and take heede they be not ouer arrogant and presumptuous they be not headstrong geuen to their lustes and appetites but that they order themselues quetly to the obedience of their fathers knowing that they are in combate against God when they cānot subiect themselues vnder the yoke which God putteth vpon them Let men seruants and maides knowe that if they refuse to be subiect vnto men whom they serue that God is thereby offended and that they in the end shall be found guiltie of so great a fault as this that they would not be gouerned by his hand Now in the meane time let vs note that God must be obeyed first of all that the people so obey their princes and magistrates that this derogate take away nothing from the right which God reserueth vnto himself as he is also worthie thereof If Princes will induce vs to do euill if they will ouerthrow the pure doctrine of God as we see ouermuch in the world that this furie and madnes is in many which would haue religion bended at their lust making it but an image of waxe which would haue the seruice and worship of God ordered according to their fantasies it pleaseth not God that we be obedient vnto them in that behalfe For who are they They haue lost all authoritie when they reuolt from the obedience of him who hath the chiefe and souereigne empire Must the diuels be forced to bend the knee before God our Lord Iesus Christ and shal there be men found which would vsurpe such maistership that in the meane time the honour of God shall bee ouerthrowen and all religion cast downe to the ground So then let vs learne so to obey both Princes fathers and mothers that God reteine his entier right fullie wholie and that we be not hindered to yeld him the honour which apperteineth vnto him but as farre as we may without wounding our cōscience we must obey them in all quietnesse And though they which haue authoritie ouer vs acquite not themselues of their dutie yet we owe them obedience so that the children ought not despitefully to behaue themselues when their fathers shal be ouer sharpe bitter vnto them shal exercise too great rigor against them True it is that fathers are forbidden to vse crueltie against their children yea forbidden to discourage them But yet although the fathers consider not to gouerne their children by gentlenesse yet ought the children to beare with it patientlie Briefly we ought to beare the iniuries quietlie and patientlie of all those which haue authoritie ouer vs And thus yee see what God would giue vs to vnderstand in this commandement Now he addeth also the promise That thy dayes saith he may bee prolonged that thou maist prosper vpon the land which the Lorde thy God giueth thee But there resteth yet a clause in the commaundement which for that we are hardlie ordered to humilitie God placeth for a spurre to quicken vs forward saying Thy God commandeth thee this And it serueth to the confirmation of the doctrine we haue aboue touched namelie that these shal be vaine friuolous shiftes to call into question whether they which are in degree of honour aboue vs deserue so or no whether they discharge their dutie in ttah office authoritie wherevnto they are called all this shifting to excuse our disobedience must be laid aside And why For we must content our selues with this which God hath appointed we must rest altogether vpon his good pleasure Loe for what cause Moses here addeth in expresse termes The eternall or euerliuing thy GOD hath so commaunded thee As if he did say True it is that men wil kicke and fling when they shal be rained with any bridle of obedience one shall neuer haue their good will and leaue to haue them in subiection Againe their pride and arrogancie alwayes stirreth them vp to a desire of lifting them selues ouer high So then there shall bee no voluntarie subiection before God beginne to worke and to put therevnto his hand But will you be rebellious vnto God saith he when you enter into these disputes Must he beare rule ouer me And must I obey him when he is no better than I If you so enuie at men see God opposeth him selfe and he will know whether he shal be obeied serued of you or no. And when he sendeth you his lieftenants you wil not receiue them it is a sure certein signe that you refuse also his yoke in such wise that his iustice is violated he perceiueth that he is despitefullie entreated of you Sithence it is so know ye saith Moses that the children which are rebellious to fathers mothers shall haue happily to alledge this or that and the people which are occasions of seditions and troubles shal wel haue some faire tale for their defence but this shal serue them to no purpose And why Because that God which hath established rules superiorities in the world will also that we mainteine them He hath pronounced the sentence herein which cannot be called back retracted When God hath geuen forth his ordinance decree we must make no questiō of our
farre herein that we shal be thought not to bee good friends with them with whom we are ioyned except wee will consent vnto all wickednesse for their sakes And if those whiche shall offend herein yea so farre that they will not doubt to lend their friend a false othe for his commoditie shall be reprehended and punished for their periurie What will one say woulde you haue me to hurt my neighbour Am I not bound vnto him And would you haue me depose against him How should I doe so See see at what price we set the veritie and truth of God see how we turne it into a lie see also how wee abuse the ordinaunce and commaundement of God by the which he hath forbidden vs to defame our neighbours So let vs learne that this is a wicked extreme into which we fall when wee will beare with that which is euill when wee will nourish and mainteine vices and aboue all when called to giue witnesse and required trulie to declare and to open the wickednesse which is to be amended we will be culpable thereof and partakers as farre as we may If I keepe close murder or theft if I conceale treason behold I am accounted accessarie vnto all these crimes both before God before man So then this which we haue said that we ought by charitie to couer the sinnes of our neighbors this I say hindereth not but that we may declare the euill we know by them if it bee needefull and that wee shal be required therevnto yea it shall bee good for vs so to doe But there is in this thing an other vicious extreame wherein wee offend when we are ouermuch giuen to blabbe forth those faults which ought quietlie to be amended and corrected by vs without making anie great proclamation of them and this shall proceede oftentimes from euill will oftentimes from ambition and oftentimes from a foolish desire of vaunting our selues From euill will I say when oftentimes vnder a colour of zeale we will seeme to haue to punish vices pretending that we can not suffer that God be offended we come to prie into the life of them whom we hate and if we finde anie thing we may grate vppon anie thing we may snappe them vp for beholde wee haue an accusation readie and thus we falslie abuse the name of God protesting our selues zealous men when we seeke nothing else but to catch our enimies tripping and failing in some one point of their dutie And a man may easilie espie our malice in this that hauing sharpelie reproued a vice in some one whom wee shall haue hated wee will beare with it and hide it as much as wee may possible in some one of our friendes such an vnequall measure we will vse Nowe by this is it not euident that there is no good affection in vs and that wee warre not with the sinnes and vices but with the persons in whom they are Verilie this case is cleare and easily to bee iudged Let vs therefore learne that when we are to discouer the faults and vices which are in others that our heartes must bee cleane and void of all euill will that we may protest before God that we desire both the profit and welfare of him whom we accuse Loe one note to be obserued And again we must take heed of all foolish ambition as I haue touched that is that we make not our selues monsters before men as we see there are some which would make themselues Saints in crying out vpon and ratling vp others for their faults As soone as they shall see anie thing amisse they must by and by charge a Quest on it and all the world must knowe he is a zealous fellow and in the meane time there is nothing in him but a foolish desire to shewe him selfe For this cause God oftentimes will punish such a price in as much as men thinke that if so they haue sharplie reproued others O they are Saintes and in a manner Angels and in the meane while they dispense with them selues for much wickednesse and when they shall haue offended more grosselie than they whom they haue reprehended they will forsooth that men pardon and forgiue them And why Because they haue reprehended others to the quicke yea a man shall see some of these which blushe not to say What Haue not I reprehended euill And when I haue behaued my selfe so stoutlie is it not sufficient Namelie that when this wickednesse was committed I reproued it I would not suffer it Well and if thou couldest not anie thing tollerate it in others how wouldest thou that one should suffer it in thee If thou haddest in thee but one drop of good affection wouldest thou not hate the vice in thy selfe aswell as in another So then when wee shall crie out against our neighbours to reproue them let vs beware we be void of al ambition if we will open discouer the wickednesse we haue perceiued in another And let vs obserue this rule First to beginne with our selues before we condemne the vices of others when we haue diligentlie sifted examined what is in vs then let vs come vnto our neighbours This is the order we must obserue in our reprehensions if we will proceed herein according vnto the will of god And note we that in generall God hath in this place condemned all iniuries all slaunders so that if we doe but open our mouth to speake euill in what sort soeuer of our neighbours we are condemned as false witnesses before god But by this it is not meant that we should hide keepe close the wickednesse which is manifestly knowen for as we haue before shewed that vnder this colour of couering of sins we must not nourish foster them by flatteries or lies so we must not vnder this shadowe that we are forbiden to hurt our neighbors by word say that black is white this is diligently to be noted For there are some which would haue nothing condemned what euer it be yea they would haue men frame their speach so to colour disguise things that if they saw theft cōmitted they should call it by some other name they would in no wise that vices should be condemned by their proper titles A man shal set this in manie yea when one shall sharplie reproue such wicked liuers as shall not onelie haue offended God them selues but shall be the cause that the rest with whom they liue shal be drawen vnto a lose and dissolute life which shal be as pestilent and infections sores to rot and corrupt all the rest when one I say shall reproue them if he touche them as he ought to the quicke incontinentlie there shall be some of these nice and delicate felowes to say O Sir should you so speake in the pulpit A man shall see blasphemies to reigne a man shall see manifest impietie against God and his woorde a man shall see such villanous rebellions as none more a man shall see such
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
nature desireth If this example of GOD stirre vs not vp wee declare sufficiently that wee seeke not to obey him and by this meanes wee searche not after in any respect the true felicitie but desire willingly to abide in our pouertie and wretchednesse The souereigne goodnesse and chiefe felicitie of men as I haue saide is this that they cleaue vnto their god Beholde our Lorde calleth vs to himselfe and sheweth that wee can haue no true and holie coniunction with him but by resting our selues from our owne workes So then if wee bee still flitting in our fansies if wee labour hande and foote to put that in practise which shall seeme good vnto vs it is certeine this is as if we would breake the bondes which lincke GOD and vs together and withdrawe our selues from him as much as in vs lieth And by this may not a man see that we desire nothing els but to bee set forth as a prey vnto Sathan who driueth vs on headlong and maketh vs to wander forasmuch as we remaine no longer vnder the garde and protection of our GOD But what Few there are which consider of this aright Wee see the libertie euerie man yealdeth vnto himselfe When one warneth a man that hee ought not to walke after his owne heartes lust What I knowe will hee saie howe I ought to rule my selfe Verilie a man knoweth not how to despite GOD in more open manner than by such a rebellion This is as much as if wee would saie that wee will not that GOD haue any superioritie ouer vs It is true men will not openly protest this but the matter is so For as I haue alreadie saide there is no true worship except wee hence take our beginning to withdrawe our selues from our owne lustes and affections Now then when men will bee so wise in their owne conceite when they put such confidence in their owne witte and reason when they geue themselues all libertie to doe what so euer seemeth them good when they followe their owne affections and fansies when they will take no paine to represse them Nay are grieued when any woulde daunte and tame them it is a sure signe they neuer knewe wherein consisteth the true worship of GOD neuer vnderstoode the chiefe and principall pointe of the lawe And so let vs note well that when GOD alledgeth his owne example it is to allure vs with all mildenesse and gentlenesse to the obseruation of the lawe and keeping of this spirituall rest And withall let vs note as I haue alreadie touched that wee are wretched and miserable when we are separated and remoued from him And behold the bonde of our coniunction namely that drawing neere to his truth and religion wee suffer our selues to bee guided and gouerned by him Nowe a man may demaund for what cause the Iewes were commaunded to rest onely the seuenth day for wee ought not for one day in the weeke renounce our lustes and affections but wee must continue in that minde all the time of our life Briefly the rest which the Lord commaundeth is perpetuall and without any ceasing or intermission How then is it that he hath chosen one onely day in the weeke It was to shewe that when we shall haue applied all our studies to abandon our false opinions our wicked concupiscences all that which procedeth from our peruerse and corrupt nature that yet we cannot come fullie to this vntill we be wholy ridde of our flesh In deed the faithfull ought their whole life time to obserue the Sabbaoth day they ought to geue ouer their owne desires forsake their owne workes seeke to offer vp themselues wholy to God in all humilitie to order themselues after his will they ought to continue in his obedience I say wee must do so or otherwise all the seruice we shall do vnto God is but feignednesse hypocrisie and as for him he will disallow and reiect it Neuerthelesse we cannot acquite our selues wholy in this to renounce our affections in such sorte that there be no blame found in vs Saint Paule glorifieth in this that the world was crucified vnto him and he vnto the world Yet in the meane time he ceaseth not to say that the flesh fighteth with the spirite and haue no agreement together yea he confesseth also in the seuenth to the Romanes that he alwayes perceiued in himselfe this strife that he did not the good which he would that is to say he accomplished it not with so feruent a desire neither was he so resolued to walke according vnto God but that he had alwayes many stoppes and hinderaunces to stay him in such sort that he seemed to halte in stead of strong and vpright running Sithence then it is so let vs note that not without cause God ordeined the seuenth day for the Sabbaoth day signifying thereby that we cannot neither in one day neither in one moneth come to this perfection of sanctimonie and holinesse which he requireth of vs And why Because that when we shall haue manfully fought against the lustes and affections of our flesh against our euil thoughts and desires yet shall there be alwayes a residue and remnant in vs vntill we be fullie ioyned and associated with our GOD and that he hath gathered vs into his heauenlie kingdome Vntill that time there shall be alwayes some temptations in vs there shall bee alwayes some troubles some vnquietnesse we shall alwayes feele I meane those which seek to please God that we are yet subiect to many temptations and that there remaine in our nature many prickes by the which we are stirred vp and prouoked to this and to that And are not these so many lets to hinder the spirituall rest If a man did repose himselfe and rest so in God as he should do he should conceiue nothing in his fantasie which might turne him from the right way he should haue in him no euill affections or desires All these thinges should be farre from him Therfore when we conceiue so many wicked fantasies loe Sathan commeth to assaile and to shake vs with so many disquietings When we shall haue thought to doe well there arise some thinges in our minde which tickle and flatter vs and so albeit we hate that which is euill yet by such temptations we are prouoked to pursue after and to follow it And by this a man may see that it is no easie thing to be without all wicked concupiscences and to cast them off so that they beare no rule at all in vs So then let vs continually follow this studie and desire of celebrating the spirituall rest of God because we shall not come to the perfection thereof vntill the end of our life Now hereby we are admonished of two thinges The one is that we be in displeasure with our selues and mourne perpetually for our sinnes And although it seemeth that we haue bestowed great paine to make our selues obedient vnto GOD yet let vs knowe that we are alwayes but
regardeth not what is happened but respecteth the counsell and purpose of men Seeing then earthlie Princes and Magistrates punish him which endeuoureth with all his might to doe euill although beeing hindered he bee not come to the full end of his enterprise what shal be thought of God Shall he haue lesse authoritie than a mortall creature Beholde I say to what point wee ought to come if wee will knowe that of good right God condemneth all them whiche hate their neighbours And why Consider wee I say what his nature is Will wee therefore obserue this commaundement Wee must beginne in short and summarie wise with murder And why For God would haue vs preuented and foretaken with some fright and horror that when we thinke of hurting our neighbors of committing any violence of doing any iniurie wee remember that this is an horrible and detestable thing which he can by no meanes bee able to suffer And why Because this is a kinde of murder Yee see then howe GOD at the first would daunt vs and this is the point whereat we ought to beginne And if we thinke it a straunge thing that God condemneth one boxe on the eare for murder nay one verball iniurie as we may terme it which is done but in a woord yea one wayward grudging be it neuer so secretlie hidden within vs if wee account it straunge that this bee condemned as murder before God let vs consider what his nature is and that he deserueth to haue more yealded vnto him than vnto mortall men But earthlie Iudges punish an euill and wicked affection when it sheweth it selfe what shall then God doe vnto whom nothing is hidden And againe we haue to note that which the Apostle saith in the Epistle to the Hebrewes That the woord of GOD resembleth him which is the authour thereof so that it must bee as a two edged sword whiche pearceth euen to the marrowe of the bones that there is no thought in vs whiche it searcheth not And why For nothing is hidden in the presence of god Seeing it is so that nothing is hidden before GOD it behoueth that this woord proue and sound the depth of our heartes So then it is necessarie that all that which is secrete and vnknowen vnto men come into account before God and by this wee bee admonished to walke in such sorte that wee beare no enimitie nor euill will vnto our neighbours But yet notwithstanding wee must proceede further For this is not enough that men absteine from doing of euill seeing they are created to aid and helpe one an other and to mainteine and defende one an other God therefore in forbidding of murders sheweth on the contrarie side that the life of our neighbours ought to bee deare vnto vs that we ought to employ all our trauell and paine to preserue and mainteine it as much as in vs lieth But he would beginne at the negatiue point the better to declare vnto vs that whiche he commaundeth And why For we see how vicious and wicked we are as many thoughts as are in vs so many thornes briers are there within vs as many affections as wee haue so many brambles and thistles such like thinges growe in vs GOD therefore not without great cause would plucke out of our heartes and out of our thoughtes the wickednesse and the vice wherewith they are ouergrowen yea he would correct euerie euill and corrupt part of vs For without this it is not possible to moue one finger to that whiche is good nay it is impossible to haue one good thought This is the cause why the Prophete saith That men must breake vp their fallowe ground and not sowe among the thornes as if he said I see well what you doe when one telleth you that you haue offended God you counterfeite some faire countenaunce and it seemeth that you bee as it were reformed and yet you alwayes continue the same you were But it is not enough to sowe in a field but one must ridde the grounde of rootes and thistles and first breake vp the ground whiche hath lien fallowe But while you doe nothing else but endeuour to appeare faire vnto the eye the thornes the brambles the nettles and such other like euill weedes remaine still within Yee shall not therefore haue any good seede so farre shall yee bee from bearing of good fruite And for the same cause our Lorde saith here Thou shalt not kill in steede of saying Take ye heede ye defend and preserue the life of your neighbours And verilie we see by common experience how men would acquite them selues before GOD with some faire shewe and appearaunce when notwithstanding they reteine still their vices and corruptions according to that which wee haue alledged of the Prophete For if one exhort vs to doe well vnto our neighbours true it is wee knowe not how wee might altogether contradict and gainsaie him Wee would therefore acquite our selues in some sorte but yet our filthie corruptions remaine still within vs and wee doe but plaster and white lime them ouer as they which would bee at no great cost doe when their houses are ruinous and full of cleftes For what doe they They stop vp the holes and creuises with morter and plaster them ouer and all this while the runious and decaide places of their houses remaine still vurepaired So is it with vs wee plaster and parget ouer and so wee would lightlie discharge our selues in our dutie And yet nature teacheth vs the contrarie for if one will sowe a field will he cast his corne among briers and thornes No but when he seeth his ground after it hath bene laide fallowe to bee couered with thistles and thornes he breaketh it vp with the plough he grubbeth vp the brambles he manureth and tilleth it Let vs then learne that not without great cause GOD condemneth first of all the vices which are in vs For he seeth well that they haue taken deepe roote and that he shall neuer bee able to hold vs in such a stay as to cause vs to walke according to the rule of his iustice except he first plucke vp this cursed roote of euill which he knoweth to bee within vs Loe why he saith Thou shalt not kill as if he said Will you liue in mutuall loue and charitie one with an other It behoueth that euerie one enter into himselfe you must all diligentlie examine your owne heartes whether you beare any hatred any enimitie any euill will against your neighbours whiche may occasion you to attempt any one thing against them Let vs then beare in minde all these thinges and let vs knowe that when wee shal be purged from all anger and choler from all hatred from all iniuries and wronges wee must then come to this point to vnderstand that it sufficeth not that we abstaine from all harme and iniurie from all violence and oppression that we haue attempted nothing against the persons of our neighbours that wee nourish no
when he saith Let no man deceiue you with vaine wordes for for such things commeth the wrath of God vpon the vnfaithfull and disobedient For men flatter themselues at this day as they haue done heretofore and it seemeth vnto them that fornication is not so great and deadly a sinne Yea see some ieasters and scoffers which scorne God and call whordome but a naturall sinne say that fornication is but a small matter There are such filthie swine which will speake thus Now for this cause Saint Paul saith Let no man deceiue you These scoffes and floutes were euen in his time verie rife in the mouth of the contemners of God and manie blinded themselues as we knowe the world is much inclined to flatter it selfe Let none deceiue you saith Saint Paule by such lying wordes And why For fornication is a detestable thing in the sight of God as hee sheweth by the punishment which he hath sent vpon fornicatours as Saint Paule noteth in the tenth of the first Epistle to the Corinthians where he bringeth in an example of a mightie armie which was slaine for this sinne And by this is it not manifestly knowne that God can not tollerate and beare with fornications For the life of man as we yesterday declared is deare and pretious vnto him they are creatures made and reformed to his image and likenesse Nowe when there are one two three thousand men dispatched so that God destroyeth so great a number of his owne images that is of creatures which he hath formed must we not say that there was kindled some terrible fire of his vengeance And what Fornication was the cause hereof Conclude we therefore that we must no longer seeke to deceiue our selues as if our faultes were light and easie to bee pardoned seeing our Lorde which exceedeth not or passeth measure in his iudgementes hath reuenged it with so sharpe a punishment But rather let vs knowe and remember that we shall bee called to our account before the heauenlie Iudge when happilie men haue absolued and pardoned vs and that when wee haue thought there is in vs no infection and filthinesse God shall put vnto his hande and declare it So then let vs haue an eye vnto him and the examples which he giueth vs that wee may remaine vnder his feare and endeuour with greater diligence to absteine from all pollutions and spottes of filthinesse Ye see in effect howe wee ought to vnderstand this seuenth commaundement of the Lawe that we defile not our selues with anie vncleannesse or intemperaunce Nowe if wee ought to keepe our bodies and soules vndefiled must wee not withall warilie auoyde all the occasions which might induce and leade vs vnto fornication Yes verilie Let vs therefore note that they which abandon and giue ouer themselues to anie loosenesse seeke nothing else than to entrappe themselues in the lines and snares of Satan and although they are faultlesse in the eyes of the worlde and none reprehende them yet are they fornicatours in the sight of god If this were well considered wee shoulde not see anie longer such dissolutenesse in apparell in gestures and in wordes as the worlde herein at this day vseth an enormous and outragious libertie What if men and women so attire themselues to seduce and deceiue one another and to laie their baites for fornication are there not so manie bawdries and fornications wrought It is true they will alledge O as for mee I haue not plaied the fornicatour or adulterer But yet notwithstanding they will make them selues a preie for Satan and will drawe others as much as in them is into the same case All these enormities therefore and superfluities which are committed in apparell which are vsed as snares to entrappe others are reckoned for fornications and are conteined vnder them before god The like is to be said of vnchast gestures and behauiours of ribaldrie and filthie speeches When a man and woman shall so frequent one the other that they giue place vnto Satan and so tame themselues to his subiection as to be helde snared in his ginnes and that they yeelde themselues bond and thrall vnto him loe fornication committed before god And albeit there hath beene no acte committed no through promise made thereof yet shall not God leaue to punishe these thinges for hee is manifestly tempted And hereby wee see howe childish and friuolous the shiftes and escapings of them are which will excuse this or that not to bee euill done sobeit there be nothing meant or intended as they which woulde that daunses and such other disorders bee permitted What So that no fornication bee committed is this euill and wicked This is as if in plaine tearmes they woulde mocke God and hoodwinke him to buffette him and cause him to prophesie who did him the harme Wee knowe well that daunses can bee but the forerunners of fornications that they are to open the gate wide vnto Satan and to call him to come and to enter in boldely and without all feare Loe what daunses do alwayes bring with them If one say I meant no euill thereby hee maketh God a lier Saint Paule saieth That euill speakings corrupt good manners And â—oe why hee alledgeth this from a Painime that wee might haue so much the greater shame If wee accept not of the doctrine and instruction which is giuen vs by Saint Paule let vs bee taught in the schoole of poore vnfaithfull ones and of idolaters For they knewe well to alledge That euill woordes corrupt good manners Nowe when the tongue shall bee infected with wicked and vnchaste speakinges that in gestures and wordes there shall bee nothing but signes and markes of all wickednesse and villanie if men say as aboue we mentioned They haue no euill meaning is not this to lie openlie and manifestlie vnto the holie Ghost So then let vs note that when all fornication is forbidden it is to the end that wee shoulde walke modestlie and behaue our selues soberlie both in our gestures and speakings and that no dissolutenesse vnrulie behauior be found in vs which may tend anie way vnto fornication I graunt that all things are pure to them which haue their conscience pure but this notwithstanding we must take heed that Satan by his wilinesse preuent vs not and make some breach in vs Ye see in what sort this commandement ought to be considered that we take heede not onelie of the act of fornication but of all that which is linckt thereto of all that which hangeth on and is accessarie therevnto of all that which dwelleth neere it of all that which may induce and lead vs vnto it Brieflie we must beare in minde that which latelie I touched out of Paule that as we ought not to do anie wrong vnto our neighbours touching their persons and their goods so must we also walke in all honesâ—ie and sobrietie cutting off and remouing farre from vs all those behauiours and intemperancies Now as all filthie speakings as
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
before the face of our good God with acknowledgment of our faultes praying him to make vs feele them better than wee haue done and that wee may learne to conforme our liues to his obedience who respecteth not onely the outwarde woorkes but regardeth what our willes our affections and all our thoughtes are And because wee can not in one day come to such a perfection pray we him that this may bee an occasion to humble vs and to stirre vs vp more manfullie to fight with sinne that euerie one awaken him selfe to correct the vices which are in his nature vntill God ridding vs of this flesh and corruption cloth vs with his iustice and reforme vs altogether to the image of his glorie That it will please him to graunt this grace not onely to vs but to all people and nations of the earth c. The. 13. Sermon Deut. Chap. 5. 22 These are the wordes which the Lorde spake vnto all your multitude in the mount out of the middest of the fire the cloude and the darkenesse with a great voice added nothing thereto and wrote them vpon two tables of stone and deliuered them vnto me BEcause wee finde no better excuse for our loose behauiour or for our rebellion against God than to alledge ignorance we could bee verie well content to haue alwayes this cloke and couerture to say that we vnderstand not those things which God speaketh vnto vs or that he directeth not his talke vnto vs or that his voice is ouer farre for vs to heare it But God perceiuing such a malicious wickednesse in vs hath sought to preue at all that which men might alledge for their defence to the end they might no longer haue any excuse for them selues And therefore when he published his lawe see why he would that the doctrine therein conteined should bee pronounced with an high and cleare voice and that it shoulde bee spoken in the eares not of three or foure onely but in the hearing of all the people both of the smallest and greatest briefly of all without exception Againe he would that the lawe should bee written that it might continue and serue for the vse not only of one age but that euen to the end of the world it might haue his force and vigor his rule authoritie Loe why in this place it is said That God spake with an high and mightie voice Whereby Moses giueth vs to vnderstand that the lawe is no such secrete and hidden doctrine that any one neede to alledge that he is not so great a scholer as to vnderstande it For God not without great cause hath so exalted his voice when he would prescribe a rule for the ordering of the life of men And he adioyneth this of purpose that the Lord spake vnto all the multitude and assemblie as if he should say True it is that God hath chosen some among you to be your gouernours and hath giuen them of his spirite yet will he that his lawe bee knowen of the most rudest and ignorauntest that it may bee a common wisedome vnto them all that is one of the pointes we haue here to note The second is that God had added nothing after these ten sentences or sayings Whereby Moses admonisheth the people that such breuitie and shortnesse as GOD vseth ought to encourage them to receiue what he shall speake For he proposeth to them no great volumes which might occasion vs to replie that all our life would bee to little to studie them God therefore hath not bene ouer long when he deliuered his woorde he hath instructed vs in ten woordes and no more count wee them on our fingers and wee shall haue instruction touching all that which is required for the well ordering of our life Withall Moses hereby would haue vs vnderstand that seeing GOD hath giuen vs so certeine a rule and that himselfe would adde nothing whatsoeuer to that which he had saide that wee ought to holde our selues content therewith and that it is not lawfull for the creatures to adioyne any thing therevnto And this is the second pointe wee must note For the third point he addeth againe in this place that whereof he had before spoken namelie that God when he published his lawe spake out of the middest of the cloude that the mount smoked that there were flames of fire that the lightenings flew abroade And wherevnto tendeth all this Euen to this end that the doctrine of God might haue the greater maiestie and that men might bee induced to humble them selues in all reuerence before GOD to subiect them selues fullie and wholie vnto his word and to yealde all dutifull obedience vnto it Loe then three notable pointes recited here by Moses before he proceedeth to the rest which folioweth Nowe touching the first let vs beare in minde that whiche hath bene touched namelie that GOD hath spoken with an high and cleare voice and that not to one handfull and small assemblie of men but in generall vnto all the people and that this is for no other end but that wee might knowe that the word of God shall sounde lowde and shrill enough in our eares for vs to heare and vnderstand it except wee will willfullie plaie the deafe men and stop our eares at it I graunt all our senses are so weake that we shall neuer bee able to comprehend one worde of that which God speaketh vnto vs except he inlighâ—en vs by his holy spirite For the naturall man perceiueth not the thinges which are of God they are to high and profound for vs But where of commeth this default and blindnesse but from our owne corruption and wickednesse For it is most certeine and true that the veritie trueth of God in it selfe and in his owne nature is easie enough and plaine to bee vnderstood Let vs not then alledge that it is to darke and obscure But how must wee behaue our selues to profite thereby If wee will that God make vs to profite in his woord let vs bee humble and obedient and little in our owne eyes For it is not for naught that he promiseth to teach and instruct such as are humble Let vs not then trust vnto our owne wit. Let vs not come to the hearing of his word with such an hautinesse and presumption in vs as to thinke we are of sufficient capacitie to iudge of that which shal be saide but rather let vs desire of God that he will open our eyes that he will reach vs out his hande to leade vs and let vs confesse that wee are not of such dexteritie of wit to profite vnder him in his schole except he bestowe it on vs When this humilitie shal be in vs doubt wee not but the woord of God shal be easie vnto vs and that wee shall knowe and vnderstand whatsoeuer is therein deliuered vnto vs Hereby wee see what miserie and wretchednesse hath bene heretofore in the world that the common people and in a manner all haue foreslowed
c. The. 14. Sermon Deut. Chap. 5. 23 And when ye heard the voyce out of the middest of the darknesse because the mountaine did burne ye came to me all the chiefe of your tribes and your elders 24 And ye said Behold the Lorde our God hath shewed vs his glorie and his greatnesse and wee haue heard his voyce out of the middest of the fire we haue seene this day that God hath talked with man and he remaineth liuing 25 And now why should we die c. WE thinke if God in stead of preaching his worde by the meane and ministerie of men should in his owne maiestie speake or that some Angel sent from him should appeare vnto vs that wee should bee more liuelie touched than we are and that the whole world incontinently would be conuerted that euerie one would yeld obedience without any either contradiction or rebellion But alas we knowe not what is conuenient and profitable for vs For if wee considered of our owne frailtie and weakenesse wee would soone vnderstand that it is not possible for God to touche vs with his maiestie and power but hee must needes altogether ouerwhelme and confounde vs Therefore when men desire that GOD would manifestlie shew himselfe with some visible signe or that hee would descend from the heauens to teache them they knowe not what ones themselues are neither consider they howe weake and fraile their condition is For if they would well consider and bethinke themselues hereof the infinite glorie of GOD would strike them with a wonderfull feare and trembling knowing full well that they are not able to beare it Therefore let vs knowe that GOD procureth our profite and saluation when hee declareth vnto vs his will by the mouth of men when hee ordeineth and appointeth ministers of his worde to bee messengers vnto vs of such thinges as he knoweth to be meete and conuenient for vs And yet so is it that for once he would by euident proofe holde men conuicted that it were not good and profitable for them to heare his voice thunder from heauen And that is the cause why he would publish his lawe not simplie by Moses but descending in his owne person as we haue alreadie handled And yesterday wee said that the lighteninges the whirlewinde and the flaming fire and all that we reade of in the 19. and 20. of Exodus that all this I say was done to the end the people of Israel should learne to beare greater reuerence vnto the worde of God. Now this instruction apperteineth also vnto vs For God would that the memorie of these thinges should last for euer and that the vse of them should bee perpetuall So then beholde GOD hath once displaied and laid open his glorious maiestie to the ende wee might learne to receiue his worde in all feare and humilitie But withall he would also that the people of themselues should bee constrained to say It is not good that God speake vnto vs againe onelie let vs haue a man to bring vs such doctrine as it shall please him to sende vs And this rule is for to condemne vs if we followe not the example of this people which hastilie put forth themselues to speake in this sorte Now if any one alledge that this which was then spoken cannot binde vs he is easilie thus answered That if at this day God would doe the like he did then that is would pronounce with his owne mouth that which we now heare by the mouth of mortall men it should bee impossible for vs to abide his glorie and not to be altogether ouerwhelmed therewith and vtterlie confounded And so let vs learne that this is here recited vnto vs to the ende that in the person of the people of Israel wee knowe that God applieth himselfe to our slendernesse and infirmitie when it pleaseth him to sende vs his worde to bee preached by men like vnto our selues which might bee his messengers respecting herein what is behoouefull and profitable for vs And knowe we that this is an inordinate and foolish desire to wishe that God would appeare vnto vs from heauen or shew vs some apparant and visible miracle For we cannot comprehend his maiestie and glorie And although it bee the proper nature of the lawe to fraie vs yet apperteineth this as well vnto the Gospell For wee must take this as a generall rule that as soone as we feele the presence of God wee must needes bee confounded We see how the Angels hide their eyes because the glorie of God is greater than they can beare and they are constrained to confesse that they are ouerweake to beholde it as beeing creatures What shall then be said of vs For wee are farre inferiour vnto the Angels And there is beside in vs an other thing which maketh our infirmitie the greater namelie that wee reteine not that integritie and innocencie of our first nature wee are not such as God created vs that is to say earthlie men onelie as was our father Adam but we are altogether corrupted and there is nothing in vs but sinne and wickednesse And therefore it must needes bee that God be made our enimie and that we flie from his throne as malefactours will keepe themselues as farre as they can from the iudgement seate of their Iudge brieflie wee are poore miserable wormes and stinking carions So then as soone as GOD shall approch and come neere vnto vs we must needes be frighted with so great a feare as to be beaten therewith downe to the ground Therfore it is profitable for vs that God declare himselfe vnto vs in such sort as hath bene alreadie touched namelie by the meane and ministerie of men that he ordeine and appoint men to expounde vs his will as if he himselfe spake and that his worde be receiued of vs in such reuerence as if we heard him to thunder from the heauens But it shall be profitable for vs more fullie to vnderstand that which in a worde we haue here touched and els where more largelie handled namelie that the lawe in comparison of the Gospell frighteth and fraieth vs with a wonderfull feare And why is this Because that in the lawe God requireth of men that which is his due Now consider we whether wee are able to discharge our selues herein Nay contrariwise whether we bee not as poore and miserable debters which haue not one farthing to pay Ye see then in what a desperate case we are For howeuer the case standeth with vs God dischargeth vs not but declareth that we are worthie to beaccursed and condemned of him And for this cause hauing shewed how the life of men ought to be ordered he addeth this curse and malediction as thundring on vs Cursed are they which obserue accomplish not all those thinges which are here conteined As if hee said All men must passe here vnder condemnation from the greatest to the least all must knowe they are indebted vnto me and that by right I may cast
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
and title of the seruice of god But shall one finde that God euer sounded one woord or syllable hereof No all this hath bene deuised by men Let vs now consider by this place whether God accepteth such a seruice as good and lawfull nay contrariwise he saith That thou feare the Lord thy God that thou obserue all his commaundements But when men turne themselues aside from such a way and followe their owne fantasies and whatsoeuer shall haue bene forged by men they sufficientlie declare that there is no feare of GOD in them for otherwise they would offer vnto him the sacrifice which he aboue all other preferreth namelie obedience as hereof it is entreated in the first booke of Samuel the fifteenth Chapter That if men hearken not vnto the voyce of God to subiect them selues thereto but contrariwise followe that which shall haue bene inuented in their owne braine or forged and deuised by men it is as idolatrie yea as the sinne of witchcraft which is detestable in the sight of god Behold how theholie Ghost speaketh hereof although mortall men are of a cleane contrarie iudgement Now therefore we see how Moses hath here declared that when we shall vnfeignedlie and in deede feare God we will doe him this honour to be gouerned according vnto his will wee will not graunt men this leaue to leade and conduct vs whither it seemeth them good but when GOD shall speake we will knowe that euerie mouth must be stopped that our eares must be opened to heare and to receiue whatsoeuer he shall say vnto vs But yet it sufficeth not that euerie one for his owne part onelie employ him selfe to serue and honour God but we must procure and endeuour as much as in vs lieth that he be adored and worshipped of the whole world yea we must labour that his seruice may endure and continue after our death that the name of GOD liue not and die with vs when wee shall be taken out of the world but that it remaine and abide vnto all posteritie And loe what is the cause why Moses saith Their children and those which shall issue from their race shall continue to serue God and too bserue his lawe Let vs therefore diligentlie note that Moses in this place not onelie exhorteth euerie one for his owne time to serue and obey GOD by conforming his life vnto the lawe whiche hee hath deliuered but he will that fathers bestowe all their paines to instruct their children that we may leaue such a seede after vs if it be possible as that God be worshipped of our posteritie that his name be alwayes purelie and sincerelie called vpon that by this meane they which shal be descended from our loynes may be blessed and that the couenant of God wherein our saluation is conteined endure for euer and neuer perish albeit we are mertall and of small continuance But we are so farre from discharging our dutie in this doctrine that we may see fathers giue such examples vnto their children that it seemeth they haue conspired to abolish and to take cleane away the feare of God and the whole obseruation of his lawe We ought not therefore to maruell if GOD also withdrawe him selfe from vs and that it seemeth that hee will cut off quite all the benefites and blessinges which hee had bestowed on vs For are we worthie vnto whom he should continue them seeing we are so retchlesse and negligent to procure that his seruice and worship may continue in his entire and perfect estate And yet this should serue vs to so good a purpose as I haue said that it be not spoken in vaine Let vs therefore labour with all our might to teach those which shall come after vs in such sorte that the worship of GOD and his seruice may continue for euer and that men alwayes knowe and acknowledge him for the Father and Sauiour of all the worlde and giue themselues ouer fullie and wholie vnto him Withall Moses hath adioyned that whereof he had before spoken that this is To the end that their dayes may bee prolonged and that GOD may make the people to prosper according to the promise which hee made vnto their fathers that he would geue them a land flowing with milke honie We haue alreadie expounded what Moses hath vnderstood by this worde namelie that God albeit by one word he may constraine vs to serue him notwithstanding vseth towardes vs a most milde and amiable manner to winne vs to himselfe when he promiseth vs a reward when wee shall haue serued him not that our woorkes deserue any thing or that he is any thing at all bound vnto vs But when he gratifieth vs so and is in such wise beneficiall towards vs it is to this end that wee may bee so much the more liuelie touched that we may serue him with a more ardent zeale desire For shall wee not bee ouer wicked and vnthankfull when wee heare that God of his owne good will bindeth him selfe vnto vs and that he will propose vnto vs a reward and recompense shall wee not I say bee ouer wicked and vnthankfull if wee applie not our selues wholie vnto his seruice We are his and whatsoeuer we are able to doe we owe vnto him as our Lord Iesus Christ speaketh plainlie hereof Who are you saith he I demande of you when a man shall haue a seruant yea a slaue whom he shall burden and presse as an oxe or an horse whether if this slaue haue done him any seruice he will rise from the table to serue him when he returneth from his worke No for all that which the bondslaue doth he oweth of dutie to his maister and superiour So you owe all vnto God saith Iesus Christ he oweth you nothing But yet God of his owne free good will bindeth him selfe to promise vs if we serue him we shal be well recompensed and perceiue our labour paine shall not bee lost And for what end and purpose doth he this This is euen by gentlenesse to breake our heart For as I haue alreadie said wee are to to wicked if wee bee not altogether inflamed to serue GOD when wee see that it pleaseth him of his meere goodnesse to propose vnto vs a reward and to promise vs a recompense when wee are in no respect worthie thereof And withall let vs also note that when God shall haue passed a thousand contractes with vs to reward and recompense our woorkes it wanteth so much that wee may say he oweth vs any thing that he might rather accurse and detest vs For who is he among vs which obserueth the lawe as were requisite If wee obserue one article thereof wee faile in an hundred and when we thinke to fulfill that which God hath cōmanded vs in his lawe we falter therein wee traile our legges after vs there is alwayes such great imperfection and weakenesse in vs that wee can neuer runne in such wise as wee ought and