they had vnderstoode We see then that God hath fulile declared himselfe and shewed that not onely his will is we obey father and mother but all superiours without exception And let vs note that God speaketh here of honouring fathers and mothers because he would draw and allure vs by such meanes as were most conuenient and agreeing with our nature We knowe that there is such pride in men that willinglie they bende not the necke to bee subiect to others Euerie one thinketh he ought to bee a maister How euer it be it is hard for men to liue vnder vntill God order them to this humilitie to submit themselues in all simplicitie of obedience vnto them which haue any authoritie ouer them God then seeing nothing more contrarie vnto our nature than subiection that he might winne and allure vs herevnto after a most milde and louing maner nameth in this commandement of obedience the father and the mother Now this is an execrable thing and contrarie to all nature if the childe forget his dutie towards them by whom he is come into this world and by whom he hath bene nourished and susteined Therefore when the childe knoweth not his father and mother he is taken for a monster euerie one holdeth him for execrable and accursed And why Though GOD saith nothing hereof though wee had no holy Scripture to this purpose though no man preached this vnto vs nature hath alreadie taught vs that this duetie which the child oweth to the father the mother without detestable wickednesse cannot be broken off We see then the intent and meaning of our GOD namelie that in proposing vnto vs the termes of father and mother he might winne vs to himselfe that we might not bee as wilde and vntamed horses to drawe backe but should in all gentlenesse come vnto him to receiue the subiection which he laieth vpon vs And forasmuch as all authoritie which men haue proceedeth from him I speake of that which is according to lawfull gouernment let vs giue all diligence to yelde him the honour which is due vnto him and let euerie one in his order obey them which haue superioritie ouer him let euerie one consider of his estate and condition let children honour their father and mother let all the people honour them which sit in the seate of iustice let seruauntes doe the like towardes their maisters Brieflie let there bee an harmonie and consent of agreeing in duetie among vs according to the order our Lorde hath appointed which ought to be inuiolable Moreouer when here is mention made of honouring this is not that children onely vse some courteous embracing of their fathers and mothers that they put off their hatte before them bend the knee vnto them God staieth not himselfe on this but the honor he requireth importeth much more namely that children folow the counsell of their fathers and mothers that they leaue them selues to bee gouerned by them that they bestowe all paine to discharge themselues of their duetie towardes them briefly that the childe knowe hee is not at his owne libertie as long as hee hath father and mother Ye see in effect what God meant by this word of honour To proue this to be so can we haue a better and more faithfull expositor of the law than the holy ghost which speaketh by the mouth of Moses and of all the Prophetes and namelie by Saint Paule For we shall see hereafter that GOD hath declared the summarie and contentes of this sentence namelie that it sufficeth not that the children yelde some reuerence to their fathers and mothers with cappe and knee but that they bee subiect vnto them and emploie themselues to serue and obey them as much as they shall be able And Saint Paule alledgeth not this to exhort vs to some ceremonie of duetie but hee saith Let the children bee subiect to their fathers and mothers where purposelie he placeth this worde of subiection So then wee see what this importeth and what is the naturall sense and meaning of the place Now returne we to that which we haue shortly touched to make our profite thereby and to gather thence some doctrine and instruction which may be for our commoditie First of all then let children know that seing God hath geuen them fathers and mothers it is great reason they obey them or otherwise they shew that they are contemners of god And this rebellion they make is not raised against men nor against creatures but this is as much as if the maiestie of God and his glorie were troden vnder foote It is said that we haue but one father which is in heauen to speake properlie and this is not vnderstood concerning the soules onely but touching the bodies also of men This honour then is proper to God alone to be called father neither can it agree vnto men but so farre as it pleaseth him to communicate this name vnto them Now seeing this title of father is as a marke which God hath imprinted in men we see that if children make no account of fathers and mothers they do wrong and iniurie vnto god As much is to bee said of them which obey not their princes and magistrates Of seruants likewise which would all degrees were confounded and that they might beare rule without all order And see why the Ethnikes and Painims haue applied this worde of Pietie or Godlinesse to the honour which we geue to fathers mothers and to all them which are in authoritie ouer vs Pietie or godlinesse to speake properlie is the reuerence which wee owe vnto god But the Painims albeit they were poore blinde wretches knew that God will not be serued only in his owne maiestie but then also when we obey those which beare rule and exercise authoritie ouer vs In summe he will proue our obedience in this behalfe And therefore seeing parentes and magistrates are lieftenantes of God and all those which haue any maistership represent his person it is certeine that if one sette them at naught it is as muche as if hee declared that hee will not obey god A man may make some faire protestation to the contrarie but the thing notwithstanding is so for all that If the poore vnfaithfull and vnbeeleuing ones knew this and that GOD left vnto them such an affection what excuse shall there be left for vs if we vnderstand it not much better When we heare that all parentage or fatherhoode proceedeth from God as Saint Paule pronounceth and that by this vnion of Iesus Christ we are put in minde hereof haue we not a more expresse and manifest declaration of it Must the Painims be yet our doctors and teachers But when they which name themselues Christians shall here bee ouerblinde or shall stoppe vp their eares not to heare and knowe that which God hath declared by poore ignorant wretches woe be vnto them for their condemnation is so much more horrible and grieuous Let vs therefore briefely note that we
euerie one desireth to bee at his ease and in prosperitie wee neede not to bee taught to wishe this vnto our selues for our nature leadeth vs herevnto but for all this it seemeth that wee haue conspired our owne miserie and wretchednes For the meane to prosper is this that we be obedient vnto God and then he shall blesse vs in such for that we shall feele the fruites thereof in all things But what We will not yeeld him the obedience which is due vnto him and therefore we must needes bee depriued of his blessing hee must needes reiect and refuse vs as if we were not worthie to bee in the number of his creatures And so let vs note that God would in this place reproue men and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde and that they must attribute it to their sinne and wickednesse But hee would moreouer withall allure his vnto himselfe when he setteth before them a reward as if he said Go to there is great cause why I should be serued of you I deserue it full well at your hands though you haue small regard of me for seeing that you are my creatures is it not good reason that you be my subiectes and render all obedience vnto me Ought you not for the whole time of your life to bee giuen ouer vnto me But yet I will not request you to serue me for gramercie I will for beare mine owne right in this behalfe so that whereas ye are bound to doe all that I commande you without looking or hoping for anie thing loe I yet tell you that I am at hand to blesse you to make you prosper when you shall serue me When our Lord speaketh thus he sheweth that he will in most louing and amiable wise winne his vnto himselfe that he will as it were break their heart that they might be the better affectionated more willingly disposed to serue and please him seeing that hee commeth not vnto them with such rigour and seueritie as he might but yeelding of the right which apperteineth vnto him chooseth rather to execute the office of a Father saying That if we will be his children hee will be a liberall and bountifull Father towardes vs and albeit he oweth vs nothing of duetie yet will he bestowe a rewarde on vs for the seruice which wee shall haue done him Nowe hereby we are admonished that it pleaseth GOD by so great gentlenesse and liberalitie to allure and winne vs vnto himselfe But we must not herevpon inferre that men may merite and deserue any thing by seruing of god As the Papists when they heare such places they runne to their merites and it seemeth vnto them that GOD is further bounde and beholding vnto them than hee hath promised But God contrariwise meaneth to shewe vs that he is readie to applie himselfe to vs and to the fashion of men that he desireth nothing else but to winne vs by all gentlenesse vnto his obedience And this is not for anie profite that he receiueth thereby as in verie deede what profite shall he receiue when wee shall haue accomplished his whole lawe Is this anie way to his gaine and aduantage No. But it maketh for our saluation Ye see then what the intent and purpose of God is what we haue to note vpon this sentence So let vs learne that when we shall haue obeyed our God if he make vs to prosper that this is not for that he oweth vs anie thing and that wee haue deserued it and that wee may vaunt that he giueth vs no more than we deserue but it pleaseth him to display and lay open his bountifull goodnesse towardes vs euen to call that a rewarde and recompense which he of his mere and free liberalitie giueth vs without being therefore bounde and indebted vnto vs Moreouer when hee chastiseth vs and that we are subiect to so manie miseries let vs knowe that wee doe but gather in the fruites of our owne seede Because wee haue ledde an euill life our Lorde must needes shew some signe and taken of his anger that it may bee knowne hee is Iudge of the worlde But hee hath also as well a regarde vnto our profite that is that we might be sorie for our faultes and bee in displeasure with our selues for them and that we should haue our recourse vnto him in true and vnfeigned repentaunce Loe howe GOD when hee sheweth his anger towardes vs ceaseth not to declare his loue for hee seeketh to winne vs vnto himselfe Hee seeth that we are brought asleepe in our sinnes and hee awaketh vs knowing that it is expedient and necessarie that he shoulde so doe Thus we see what we haue to note vpon this place Now in the end Moses speaketh of the lande they were to possesse and saieth That thou maiest prosper in the lande whiche I shall giue thee And againe for the second time he placeth this sentence That it may be well with you in the land which you shall possesse Nowe it seemeth at the first sight that God promiseth no other reward than in this earthlie and transitorie life If it were so the hope of the people of Israel had bene cleane beaten downe But let vs note that our Lorde hath vsed towards this people an other meane than with vs albeit it tendeth to the same end for the sacrifices which were ordeined in the lawe were not to withdrawe the people from the saluation which wee haue in Iesus Christ but they serued rather that GOD might signifie that men are condemned that they haue no other meane to be reconciled vnto him than this which they haue by our Lorde Iesus Christ Nowe for all this men ceassed not to kill brute beastes for their offerings and GOD said Your sinnes shall be pardoned when you shall haue killed for mee a calfe a lambe or a sheepe It seemed them that God would appoint the remission of sinnes by these sacrifices of brute beastes but he did not This was to conduct the people after such a grosse manner to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ As much was signified by the land of Chanaan God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham in saying to Abraham I am thy exceeding great reward He promiseth not the land to Abraham therein to rest himselfe but he will that Abraham putte his whole trust and affiaunce in him that hee raise and lift vp his hope aboue all the world that he waite for euerlasting life for himselfe and for his whole race But it was expedient because our Lorde Iesus Christ was not yet appeared because the vaile of the Temple was not yet broken it was I say expedient and needefull that this lande of Chanaan shoulde bee as it were a pledge thereof because this was fullie promised him for
¶ SERMONS of M. Iohn Caluine vpon the ▪ X. Commandementes of the Lawe geuen of God by Moses otherwise called the Decalogue Gathered word for word presently at his Sermons when he preached on Deuteronomie without adding vnto or diminishing from them any thing afterward Translated out of Frenche into English by I. H. ¶ Imprinted at London for Iohn Harison 1579. ¶ To the Right excellent and Honourable Lorde the Lorde Robert Dudley Earle of Leycester Baron of Denbigh Knight of the most Noble Order of the Garter Maister of the Queenes Maiesties horses and one of her Graces most Honourable priuie Councell Iohn Harmar wisheth all godlie felicitie continuance of health increase of Honour and Graces eternall OCcasioned Right Honourable to consider certeine of M. Caluins Sermons in the Frenche tongue vpon the lawe of God and his hestes and finding them though gathered and set forth by others yet aunswerable to their makers labour to bee godlie learned and profitable I was the bolder to aduenture the deliuerance of them into our mother language and most bolde to present your Honour therewith the beginning of small abilitie such as they bee yet due to your Lordshippe vnto whom I owe all thankfulnesse and humble duetie Your Honours good procurement of her Maiesties gratious fauour whereby I first became a Scholer in Winchester Colledge afterward to bee remoued to the New Colledge of Oxford whereof at this present I am a poore member I could neuer since forget or burie so good a benefite in such great obliuion Some signification therefore of a gratefull minde is herein sought together with the profit of many the simpler sorte which the rather may be atteined to by your Lordshippes honourable name fauourable countenance and protection which being vouchsafed will be sufficientlieable to counteruaile the contrarie endeuours of such euill disposed persons as seeke euen vnder the colour of greatest truth to pull out the eyes of knowledge and to bring a palpable darkenesse vpon the face of the earth a darkenesse to be brought in by the grosse mist of deuout ignoraunce as more perillous so more lamentable than the temporarie darkenesse of Aegypt For that is the pretence which they vse when as they seeke no other thing than to entrap men by diuelish Sophistrie What need the lawe say they We haue the Gospel What neede we written expositors We haue the liuelie voices of Preachers sounding in great plentie euerie where Of which two speaches the former is vaine the latter parciall and both of them are wicked Truth it is that the strength and sting of the lawes dominion to condemnation concerning the faithfull is weakened and cleane plucked out that the fire is extinguished wherewith the mountaine smoked that the stonie tables are softened that the heauie yoke is lightened that grace hath superabounded and an horne of strong saluation is erected and declared through the administration of the spirite What then Shall we therefore welter in sinne and wallow in the lustes thereof because of these things God forbid Nay rather as the lawe schooleth vs to seeke for grace at the bodie of Christ so the gratious Christian is taught to repaire againe to the booke of the lawe to liue therafter in deede now without seruile feare being deliuered from bondage to serue in freedome of an vpright holie and sincere conscience But as the Bee that hath in her honie hath also a sting so the best men indued with the grace of GOD a thing incomparablie better than honie haue notwithstanding certeine remnantes of the staine of Adam as a sting of corruption to their mortall bodies Whereof to put vs in mind that we may plucke out this sting and as it were weed the garden of our consciences who as the purest ground yet bring forth some weedes of imperfection the lawe of God is most behoouefull and necessarie and M. Caluins trauelles thereon most fruitefull and profitable who striketh euer at the originall and roote of sinne and bringeth the commandement to his olde first and true meaning from the corrupt and common vnderstanding For hee groundeth the exposition of the law vpon the nature of the Lawgiuer who because he is a spirit will be serued in spirit and truth And because he searcheth the reines soundeth the depth of the heart will be serued with euerie affection and motion thereof in all holinesse and sinceritie so that no man can safelie feede or flatter himselfe in the smallest of his owne faultes or follics And now what need there is of this knowledge in England all men see and others can better saie than my selfe declare how thinlie scant here and there such excellent vnderstanding groweth Which thing in more wordes to lament were an ouerlong deteining of your Lordship from your greater affaires The Lord of Lordes and God almightie garde you euer and guide you with his holie spirit to the benefite and commoditie of our countrie and to the profite of his Church with increase of honour to his honour alwayes Your humble to commaund ▪ Iohn Harmar The first Sermon of M. Iohn Caluine vppon the Commaundementes of the Lawe Deut. Chap. 4. 44 This is the Lawe whiche Moses set before the children of Israel 45 These are the witnesses and the ordinances and the Lawes whiche Moses declared to the children of Israel after they came out of Aegypt 46 On this side Iordan in the vallie ouer against Beth-peor in the land of Sihon King of the Amorites which dwelt at Heshbon FOrasmuch as the world is hardly kept and reteined in subiection vnder God let vs see how he for his part after he had chosen to himselfe one peculiar people vouchsafeth to rule them not for one time onely but so long and so often vntill the people should bee well accustomed to the yoke whiche order he vseth yet daily in his Church It ought to suffice vs that we had vnderstood of the truth of our God in one simple woord but because we are not so readie to beleeue as were requisite and when we haue begonne we decline and fall away in the end insomuch that we vtterly forget that which was taught vs see I say howe he is not contented to haue declared vnto vs for one day that whiche apperteineth to our saluation but calleth the same to our mindes continually and imprinteth it in our heartes as much as is possible Let vs consider to this purpose how Moses reciteth in this place that he not onely deliuered the Lawe in Horeb but also that after that he had made his circuite in the wildernesse by the space of fortie yeares or there about he hath againe instructed the people yea that of all the time he was with them he neuer ceased to set before them that which God had commaunded him to publish as we haue alreadie aboue touched And the diligence we here see in Moses is not superfluous but to good purpose when he saith that being come almost to Iordan and hauing discomfited Sehon King
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
into an other sense than he had spoken them and so sought to bring him into hatred charging him with so wicked a slaunder as if he had spoken of the materiall temple of Hierusalem when he spake of his owne body which was the true temple in the which dwelt all the fulnesse of the God head for hee was God manifested in the flesh So then we see that the falshoode which God here condemneth is not then only cōmitted when we contriue a lie when we forge that which was neuer said or done when we deuise a tale neuer knowne or heard of before but then also when we shall haue maliciously disguised and altered a matter which might bee well interpreted turning it to an euill sense when it might be well ment and herein we bee false witnesses For example There are some so wayward and ouerthwart that as soone as they perceiue anie thing which displeaseth them albeit it haue no euill at all in it neither against God neither against man yet are they readie to make an accusation thereof and to say O see such a man hath spoken or done such a thing so that a man shall not haue giuen I know not what the smallest blotte that may be but that which was a vertue shal be taken for a vice So then when wee shall haue wrested and depraued for one onely word that which hath bene well said loe we charge a man with euill wee hurt his good name and harme him in his reputation Let vs therfore note that we are false witnesses not only when we forge inuent that which hath neuer bene done or spoken but when by anie subtile cauill by any euill sinister interpretation we shall turne that to euill which might haue bene well taken Now as I haue said this is oftentimes done when men are too reprehensiue ouer captious when they are wayward frowardly bent for then will they turne all to ill It is said That charitie is not suspicious as S. Paule hath spoken hereof and that we must know the euill before we condemne it It is verie true that we may bee often times deceiued in iudging of that which is good and that which is euill but when there shal be such signes and markes that the things shal be so manifest that we may be bolde to say Behold a wicked thing yet if we be ouermuch bent to snatch at it we may offend And aboue al when we haue so malicious a nature as to backbite to slander men for we know not what know we that we are cōdemned as false witnesses before god Now if those which on some occasion giuen haue shewen themselues hardie bold in reprehending are yet to be condemned because they haue proceeded therin ouer rigorously what shall be said of them which of manifest hatred will peruert that which hath bin done or spoken which ought notwithstanding to haue bene well taken wherein there shal be no manifest vice If they will peruert depraue it by their ill wicked handling are they not false witnesses before God So then let vs lerne so to procure the honor profit of our neighbours that alwayes we haue a regard vnto it in our talking Be it then that we reprehend them be it that we speake of their vices to the end they may be punished for them that they which might be seduced led vnto euill by their wicked example be not peruerted let vs neuerthelesse alwayes haue this regard to procure their profite welfare as much in vs lieth And let vs alwayes obserue this measure in reprouing that we defame not men in such sort that they be wholy discoraged to returne to do well For we ought rather to burie their vices asmuch as wee may both before God before men that they may call to minde their dutie not lose all shame to giue ouer themselues inordinately vnto all wickednesse Thus ye see in what sort we ought to procure their good Now if we will as we ought obserue this which is here cōteined we must come to an higher point principle namely to consider why God hath made our tongue for what cause he hath bestowed on vs the gift of speking knowing he hath granted it vs to this end that we might cōmunicate together Now the cōmunication which is betwene mankind what other end ought it to haue than to maintein vs in charitie We must therfore briefly lerne so to bridle our tongues that the vnitie peace which God commandeth that we haue among vs be always kept nourished asmuch as is possible And lo why S. Iames vseth such vehemencie when he mentioneth euill speeches he saith that the tongue which is but a smal portion of the bodie a litle morsell of flesh kindleth notwithstanding such a fire as might burne the greatest thickest forests in the world Let vs therefore returne to this principle namely to know that God hath bestowed on vs a singular benefite in giuing vs the meane to be able to cōmen conferre together Lo the thoughts affections of men are secret hidden the tongue which openeth and displayeth the secrets of the heart Let vs therfore consider diligently how to vse well so great a benefite let vs beware how we defile our tongue with our vices wickednes seeing God hath giuen it to nourish a loue brotherhood among vs let vs take heed we abuse it not to babble prattle of this that so as to turne our speeches to ill purposes to be empoisoned one against another Behold what is the point whervnto we must come Now seeing we haue in generall known how we shal auoid this vice of being false witnesses because this is an hard matter to bridle our tongues let vs trauell herein with so much the greater diligence We see how many ill speches easily escape vs when we haue spoken at rouers without any thinking what we say because we are so accustomed herevnto we thinke it no vice before god But let vs note that the more we are by nature inclined to speake vndiscreetly to reproch and backbite our neighbours the more paines we must bestowe to represse and bridle our tongues For if we be giuen to any sin this inclination and accustoming our selues vnto it shal not serue vs for an excuse before god Nay when we shall haue knowne anie vice to bee in vs wee must bee so farre off from flattering our selues herein that we ought to sigh and say Alas I see this vice reigneth ouer much in mee I must therefore more manfullie warre against it and force my selfe through the grace of my GOD so farre as to represse in me that thing which I see God condemneth And to be the more heedfull in this thing let vs thinke on the manace and threat he gaue against it For when Saint Paule saith That neither fornicatours nor dronkards nor extortioners nor murderers shall inherite
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
thereto and our fleshlie mindes alwayes stirre vs vp to inuent I knowe not what nouelties and new-fangled things And loe howe in Poperie euerie one hath enterprised to clout vnto the word of God his patch and piece and howe manie lawes they haue made one on the backe of another And why For it seemeth vnto them that it sufficeth not to walke vprightlie according vnto the word of God but that it were further good and conuenient that their medlie should be made therein Howe God contrariewise saith That if we haue his lawe we shal haue his statutes commaundementes ordinances and rites as if he said That mortall men must not be so presumptuous and ouerweening as to desire to seeme wiser than he For when they shall haue made their longest discourses they shall not finde any thing which they can amend or wherevnto they may make addition yea let them know that all that they shall seeke to put vnto of their owne shall not bee superfluous onelie and vnprofitable but shall marre all as if one would mingle vinegre with wine And now God hauing spoken in this sort warneth them further that they beware they obserue that which hee shall commaunde them without anie turning either vnto the right hande or vnto the left In these words our Lord declareth that hee will not that his law be honoured of men in approuing it onelie with the mouth as if we would seeme to be acquited of all the dutie we beare thereto when we doe no more than this but he sheweth that for to retaine vs vnder his subiection and in his seruice he hath published his lawe and at this day will haue it preached For herein it is his pleasure to proue whether he shall dispatch and come to anie agreement with vs as with a quiet and tractable people whom hee hath nowe lured to his traine Let vs therefore diligentlie note that when we come vnto a sermon this is not to say that the doctrine we heare is holie and good God shal be much beholding vnto vs when wee haue pronounced that his word is worthie to be receiued Hee will not that we be his iudges I graunt that we owe vnto him this confession that when we shall haue heard his worde euerie one acknowledge that it is the pure and sincere veritie that there is no other vprightnesse nor iustice nor wisedome beside that which is there conteined but in the meane time we must proceede further namelie to order our selues vnto the seruice and honour of God Behold one profitable point which we haue to gather vpon this place Againe wee are diligentlie to obserue that which he saith Take heede ye do that I command For hereby God sheweth that we must seriouslie applie all our might and power herein for men shall not followe God by sleeping seeing that when they vse the greatest force they may with themselues they shall with much a doe drawe their legges after them their infirmitie and weakenesse of nature is so great Let vs not thinke then to acquite our dutie towardes God without bestowing much paine and labour therein for the thing is of great difficultie considering what ones we are namelie slowe and euer lazie to bestirre our selues about that which is good Nay I say yet further that albeit God hath affectioned moued vs with some desire thereto albeit he gouerneth vs with his holie spirit the thing will not be ouer easie For if he leaueth vs to remaine such as we are wee shall not onelie be slow herein but we shall drawe cleane backward from that which he willeth vs if he call vs vnto him selfe we shall recule and flee backe from him yea we shal be forced to followe that which is euill so farre shall we be from being able to desire any manner of way that which is good But note we that which wee haue alreadie touched that although God hath giuen vs some good affection albeit he hath set vs in some good way yet are we still slouthfull and loth to remoue one foote whereas a minute of time ought to serue we had need of an houre we winch fling in such sort when we are put forward and if happilie we moue one steppe either we stumble or else we start backe two paces for one or we take so greuous falles as it is pitie to behold So it is not without good cause that God saieth here Take heede ye do that I commaund you as if he saide True it is that my lawe is giuen you that you should put it in practise and to yeelde obedience therevnto but thinke ye not that this is so easie to be done Therefore let euerie one prepare him selfe with such diligence to walke after my commaundementes that ye thinke and meditate on them that ye be diligent to bestowe all paine in them that ye take a full tast and sauour of them that yee bee vigilent to stand on your watch for feare that you bee not turned aside be ye therefore attentiue and heedefull herein This wee see brieflie that our Lorde exhorteth vs in this place seriouslie to trauell and bestirre our selues when question is of walking vnder his obedience And why For the things he requireth of vs are not so easily performed And moreouer wee are so euill disposed as is lamentable to beholde that except wee bee pricked on and driuen thereto as by force wee can not set one foote forward as wee ought in our dutie If is needefull therefore that wee awaken our selues better to bee more diligent and attentiue and to stand alwayes more warilie on our garde to accomplish that which our Lorde commaundeth vs Nowe he afterwarde addeth That this must be done without turning either to the right hand or to the left but that altogether they walke in that way which he hath shewed them True it is that this place shal be expounded more at large in the twelfth Chap. of this booke but yet wee must not so passe it ouer in this place but that wee vnderstande what God meant to say in forbidding vs That wee bee not turned neither vnto the right hand nor to the left For he sheweth vs that his pleasure and will is in all things to bee hearkened vnto of vs nothing whatsoeuer excepted Now this importeth two thinges that is wee neither adde vnto nor diminish any thing from his lawe To adde any thing is as if wee woulde turne on the right hand For they which adde vnto the lawe of God doe it as thinking that it is not enough to obserue all that which is therein conteined but that it were good to put somewhat more therevnto Loe how men woulde haue some place for their fantasies that if they can bethinke them selues of any thing it seemeth them that God hath forgotten it and that it were good to bee obserued And beholde what hath bene the cause of making so many ordinances so many lawes ceremonies in Poperie The Iewes had the like vice reigning among
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
is alwayes this exception vnder it so that this derogate nothing from the right which apperteineth vnto GOD of which it hath bene alreadie handled in the first table For wee knowe that the seruice by the which God is worshipped ought to goe before all other thinges And see why Saint Paule also willing to geue vs the exposition of this place expressely addeth that the children ought to obey their fathers and mothers howbeit in the Lorde And we haue said that the foundation wherevppon wee ought to builde is when wee will bee obedient humble and subiect to our superiours namelie to knowe that almightie GOD is represented in their persons Now take away the foundation and must not the whole building totter and fall vnto the ground But all they which haue not respect vnto God take away the foundation of this doctrine So then the going forward is peruerse and wicked Now this ought to admonishe aswell them which bee in authoritie as those which are subiect vnto them If then men and women haue children they ought to knowe that no subiection is due vnto them except God beare rule aboue all What is then behoofull and necessarie to bee done It behoueth a father diligently to instruct and bring vp his children in the feare of God and that he beginne himselfe to shewe them the way herevnto The mother must doe the like that God may haue his honour aboue all both small great old and young Let Magistrates in like manner seeke by all meanes they may that God be serued and honoured let them mainteine asmuch as lieth in them all that which apperteineth vnto this end sith he vouchsafeth to doe them this honour which they deserue not to sit in the seate which is dedicated to his maiestie to carrie the sword which as a thing sacred and holie apperteineth onelie vnto him let them shew that they are in deede his officers Seeing then it is so that he hath lifted them vp vnto such a dignitie of which they were in no respect worthie let them at least shew this that in his name it is that they haue all authoritie that they referre it vnto him Ye see then how Princes ought to discharge themselues of their dutie euerie one ought to doe the like in his familie houshold Let those vnto whom God of his goodnesse hath graunted to haue men seruantes maides consider well that there is a Maister aboue them all who ought so to be obeyed that his right alwayes be reserued vnto him wholy entirely Loe what instruction al superiors in what degree soeuer they be ought to learne the instruction I say which they are taught commaunded of obedience to god Moreouer when fathers mothers Magistrates will raise vp themselues against God and be lifted vp with such tyrannie as to challenge to themselues that which perteineth vnto God alone when they will turne vs from his obedience ye see an exception which before we haue put downe which maketh that they ought not to be obeyed It behoueth therefore that God goe before and then that the creatures followe after in their subalterne as wee may say that is their seuerall successiue order And in verie deede the cause why for the most part that meekenesse humilitie is so little regarded in the world that the children arme themselues against fathers mothers and behaue themselues as wilde beastes that the people are full of wickednesse and rebellion that seruantes also are full of disloyaltie and disobedience that there is no dealing with any of these to reclaime them in what sort soeuer is the iust punishment of God vpon them which abuse the dignitie which he hath geuen them For oftentimes wee see that the Princes beare not rule to magnifie and set foorth the name and glorie of God to cause that he bee honoured as he deserueth but they drawe cleane backeward herein they will set vp and make themselues idols euen to plucke God as it were cut of his seate to place themselues therein One shall see this at the least one shall see the Princes reigne and beare rule licentiously euen with all the raines of the bridle loosed and God therefore must needes reuenge himselfe of them As for fathers and mothers what zeale haue they to instruct their children in the feare of God All is one with them so they may aduaunce and set them vp in the world yea it seemeth they are disposed to bring them vp in all impietie and vngodlines in all contempt of God and of this word If the fathers be wolues themselues they would haue their children wolues whelpes if they be old foxes they would haue yong cubs to their children if they be serpents themselues they would haue also a serpents broode We see this to be so It is therefore good reason that God aduenge himselfe when the creatures of forget themselues and especially when men know not and acknowledge that God hath stretched forth his hand to lift them vp to communicate vnto them part of his honour euen in a degree right vnderneath him It behoueth we beare this always in mind But what Is not this a wicked villanous vnthankfulnesse when a man which is in authoritie of iustice knowes not to say Who am I Loe I am a poore worme of the earth yet God vouchsafeth that I beare his name as in his behalfe withall that I execute the authoritie which he hath giuen me When a man forgetteth thus to reason with himselfe is he not ouermuch vnthankful Againe when fathers consider not to say Lo God which is only father of all mankind yet notwithstanding he yeldeth vnto me this so honourable a title it is then great reason that I aduise my selfe wel to render an account hereof When maisters mistresses know not to thinke thus We are no better than others yet God hath honoured vs not onely in creating vs after his owne image likenes but in geuing vs this preeminence aboue them which are vnder our subiection when I say men will not knowe thinke thus must we not say that they are become altogether brutish beastlie Let vs therefore diligently note that rebellions often times proceede from them which are in authoritie which know not their office namely that they ought aboue all to procure that God haue his honor that he be serued worshipped that men yeeld subiection obedience vnto him True it is that the rebellious children people seruants shal not be excused for all this but yet we see that this is a iust vengeance of God by so much the more we ought to be stirred vp to followe this which is declared vnto vs both in this place in all the holie scripture where this commandement is alledged Let euerie one of vs then haue a respect vnto his vocation and consider to discharge our duetie in our state calling Let them whom God hath honored so much