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
to it if we beginne not at this loue And why For God requireth a willing seruice he will not that we serue him with a seruile feare but his desire is that we come vnto his worship with a free chearfull courage take euen a pleasure in obeying honoring of him Now this can not be except we loue him Wherfore let vs not that the beginning the founteine the foundation and roote of obedience is this loue of God so as we bee not forced to come vnto him but euen take a singular delight pleasure therein knowing that this is our true happinesse that we desire nothing else but to bee ruled by his will and to bee in all pointes conformable to the same And moreouer let vs note that this loue can not bee in vs before we haue tasted of the goodnesse of our god For as long as wee conceiue God our aduersarie and contrarie partie wee can not but flee him Will we then loue him Will wee bee reformed to his obedience to take a pleasure in his seruice Wee must firste knowe that he is our father and sauiour and that he desireth nothing more than to shew himselfe louing fauorable towardes vs When we shall so haue casted the great loue he beareth vs then shall we bee stirred vp to loue him as our father and when this loue shal be in vs there is no doubt but wee shall obey him his lawe shall beare rule in our thoughtes and in our affections and in all our members For what is the cause that we are so rebellious against God but that we hate him as we haue before said Againe on the contrarie side the loue of God shall leade vs to serue him and to set our selues our doings in order according to his iustice in such sorte that a man shall see a certeine conformitie melodie betwene the lawe of God all our desires affections But yet the better to vnderstand this let vs consider what God is for he will not bee knowen according to our nature and when we shall heare him speake it is not enough to yeald him this title of God but he will bee knowen as he is namely iust and good that he is the founteine perfection of all wisedome of all power of all vprightnesse of all equitie and iustice Now then let vs conceiue God as he is that is with his iustice and vprightnesse equitie and then shall we not desire but to frame and fashion our selues vnto him contrarie wise when we shall loue that which is euill and shal be wrapped in wickednesse as in a garment it can not be but we must hate him And why Because here is no question of some bare nature being neither ought we to imagine God as an idol but we must comprehend him in his iustice It then we shall hate this which is in God that is to say his iustice vprightnesse it must needs be that we hate him also For he can not denie him selfe he cannot be disguised he cannot be transfigured after our fansie he alwayes abideth like himselfe So then as I haue alreadie touched all they which loue God they faile not to be obedient to his law they cease not to obserue and keepe his commaundements for these things are knit together and are inseparable And this wee haue to beare in minde vpon this place Nowe here hence we are to take a warning that we haue in greater horrour than we are woont to haue all rebellion all sinne and offences For it is no small thing to bee proclaimed the enimies of God and to make open warre with him Now it is so that wee cannot turne our selues from him nor cast off his yoke but wee shal be conuicted to haue bene his enimies and to haue waged open battell with him And loe is not this an execrable thing Let vs therefore learne to haue our sinnes and offences in horrour and detestation forasmuch as by them wee are accused to be the enimies of God and that he also must shewe himselfe our aduersarie partie Withall we are also warned to come vnto God with a pure and sincere affecâ—ion For it is not enough to withhold our feete and our handes and our eyes from euill doing but it behoueth that our heart goe before and that God be serued of vs with a true meaning minde and vpright affection and this affection must not be forced and constrained but it ought to proceede from a true loue of god Therefore when wee will rightly obserue his lawe wee must first knowe that God is vnto vs a kinde hearted father gentle and fauourable vnto vs to the end we may be led to yeeld vnto him like loue and affection And withall let vs not thinke to mocke deceiue our selues in protesting that we loue God if in the meane while this be not shewed in the whole course of our life For when here is mention made of the loue of God Moses addeth that they which loue him doe also keepe his commaundementes It behoueth then that our life be aunswerable in this behalfe and that it beare witnesse whether wee loue God or whether wee hate him For the rest which followeth it is not without cause that God making comparison of his wrath and vengeaunce with his fauour and mercie saith That he will punishe them that hate him to the thirde and fourth generation and that he will shewe mercie to them that loue him in a thousand generation For by this he declareth that which is better and more folly expressed in other sentences of the scriptures that is That he is slow to anger greatly inclined to compassion and pitie that he is patient of long suffering that his anger endureth but a while that his mercie is to life endureth for euer Ye see then the true nature of God that is that he desireth nothing more than to drawe men vnto him by all lenitie and gentlenesse and to vse his mercie and goodnesse towardes them When he punisheth them this is as it were against his nature Not but that it is agreeable to God aswell to punish as to shewe mercie but he will shewe vs that his goodnesse is much more greater and briefely that he is not sharpe and rigorous but desirous to lay open his heart towards vs if we would suffer him for in verie déede he will bee knowen gratious and pitifull And this is that wherin his principall glorie shineth Therefore let vs note well that not for naught Moses here assigneth a thousand generations to the mercy of God and restraineth his wrath vengeance to a three or foure generations As if he did say It is very true that our Lord will not leaue superstition vnpunished when you shall haue peruerted his seruice and defaced his honour busying your selues in your own dreames and doating fanstes you shall surely feele the punishment and your children after you shall feele it and when the
loe my spirite is plunged as it were in some great deapth they surmount in number the haires of mine head as he speaketh in the 40. Psalme Againe when wee shall haue knowen howe farre we are all bound to God in generall let euerie one in the priuie chamber of his owne heart consider the benefits which he hath receiued of the handes of god And in steade of that which was said in old time to the people of Israel I haue redeemed you out of the land of Egypt let vs remember from whence our Lord hath deliuered vs when it pleased him to receiue vs into his fannlie into his church For we are the children of Adam by nature cursed and inheritors of death we haue nothing in vs but sinne so consequently we must needes be accursed before god Let men please magnifie themselues as they list yet behold their birth behold their nobilitie they are but bondslaues of Sathan they haue a sinke bottomlesse gulfe of corruption in them they are worthie that the wrath malediction of God fal on their heads briefly being banished from the kingdome of heauen they are geuen ouer to all miserie wretchednesse Now our Lord and God by the hand of his sonne hath hence deliuered vs He hath not sent a Moses as to the people of auncient time but not sparing his onelie sonne he hath deliuered him to death for vs Being then raunsomed with so deare and inestimable a price as is the holie and sacred bloud of the sonne of God ought wee not wholie to yeelde our selues vnto him And withall let vs note that if it be said That Egypt was a house of bondage what thraldome and seruitude is this when Sathan holdeth vs in his bondes and vnder his tyrannie in such sort that wee haue no meane to escape death that we bee excluded from all hope of saluation that God is our enimie and aduersarie Nowe being deliuered from all this is not our redemption farre more greater and excellent than this whereof Moses here speaketh So in steede that it was saâ—ed to the auncient people Thy God hath deliuered thee out of the land of Egypt it is nowe said That wee be redeemed from the bondage of Sathan to liue vnto the Lord as Saint Paule speaketh in the. 14. Chapter of his Epistle to the Romanes and the sixte of the first to the Corinthians that wee are not our owne It behaueth therefore the faithfull that they presume not on the libertie to doe what seemeth them and to liue euerie one after his owne lust And why so The Lord Iesus therefore died rose againe reuiued that he might be Lord both of the quicke dead It is then good reason that Iesus Christ should be Lord both of the liuing of the dead seeing he hath not spared himself for our redemption saluation And besides this that the sonne of God hath offered himselfe vpon the crosse to redeeme vs let vs knowe that at this day by the meane of the Gospell he maketh vs partakers of this benefite for he hath gathered vs to himselfe to the end wee should bee of his flocke and inheritance It is true that he is that vndefiled Lamb and without spot which taketh away the sinnes of the worlde and that he hath offered himselfe so reconcile man vnto god Howbeit so it is that wee see many people for saken to whom the gate is shut and to whom God hath not shewed this fauour to inlighten them in the faith as we are And withall let vs note that forasmuch as the Gospell is preached vnto vs we haue herein a sure testimonie that the sonne of God will make the redemption which he hath once accomplished auailable vnto vs and that he will haue vs to reioyce in such a benefite Let vs learne then that our vnthankfulnesse shal be so much the more vilainous if wee employ not all our paines to serue that God which hath by such benefites bounde vs vnto himselfe If such as are not of the houshold of faith behaue themselues as vntamed horses broken loose if they passe all measure in their superstitions if they be loose and lawlesse in their liuing this may well be because they haue no bridle to restraine them because the Lorde raineth them not backe as he doeth his housholde seruantes Wee see the horrible confusion which is now in the Papasie But all this while they haue no doctrine to reduce men vnto God but rather to estraunge them from him And wee see how the diuell hath gained an empire and kingdome among them in such sort that all is full of deceites illusions that the liuing God is forsaken See then here an horrible confusion But as for vs seeing God hath drawen vs to himselfe is not this a most streight obligation to make vs knit our selues wholie vnto him to make vs hold the obedience of the doctrine proposed vnto vs in his name Let vs therefore learne so to cleaue vnto our God that we renounce all that we might forge of our owne braine that we stagger no more hither or thither or bee moued and tossed in any sorte whatsoeuer Knowe wee that there is one God which will possesse vs for his people so wholie possesse vs that his honour be not taken from him to be bestowed on creatures knowe we that he watcheth ouer vs to the end wee shoulde acknowledge that it is he onely whom wee must call vpon and of whom we must looke for all helpe and succour And for that he will receiue vs and keepe vs in house let vs walke as in his presence so that wee worshippe him as our onely God not onely by way of ceremonies and outward protestation but sincerely and in heart as wee knowe that his seruice is spirituall Briefly let vs yeald vp our selues our soules and bodies to be gouerned by him that he may bee in all thinges honoured and glorified Now let vs cast our selues downe before the face of our good God with acknowledging of our faults beseeching him that he will make vs feele them better than we haue done that we may be led to a true and earnest repentaunce that he will mortifie vs more and more cutting off our euill and disordered affections to the end wee may bee wholy geuen to feare and honour him And because we cannot serue him so purely as he deserueth whiles wee bee helde bound vnder the infirmittes of our flesh pray we him that he will beare with vs vntill he hath clothed vs with his righteousnesse And so let vs say humbly from our heart Almightie God and heauenlie father The. 3. Sermon Deut. Chap. 5. 8 Thou shalt make thee no grauen image or any likenes of that that is in heauen aboue or whiche is in the earth beneath or that is in the waters vnder the earth 9 Thou shalt neither bow thy selfe vnto them nor serue them for I thy Lord thy God am a
can not shift them selues out of his hand in saying that he doeth them wrong that he is ouer cruell towardes them It behoueth that euerie mouth be stopped in that behalfe True it is that a man can neuer satisfie and content the rebellions as wee see there are many which aduaunce them selues against God in this case with such boldnesse and presumption that good men which are sober and modest are ashamed to behold them but leaue we these dogges to barke their fill and in the meane time let vs glorifie our God in all humilitie knowing at least wise this one thing that he hath this authoritie and might to shew fauour and mercie to whom it pleaseth him And for this cause we must conclude that if God withdrawe his spirite from the posteritie of the wicked he may not bee accused of crueltie For they are in them selues punishable when they are in this sorte forsaken of him and are not gouerned by his holie spirite Let vs then note well that this sentence hath no contrarietie to that of Ezechiel Nowe let vs returne to see the meaning of Moses in these words There is no doubt but by his manner of speaking in this place he would imprinte a greater feare in vs than if barely and simplie he had said God will punish you when you shall haue corrupted his seruice when you shall haue chaunged any thing in religion when you shall haue deuised and fashioned any image or likenesse of him thinke not that you shall escape his vengeance for he will not suffer that his honor be defaced and brought to nothing in such sorte If Moses had thus spoken men as ouerhardied and flow of nature would not haue bene sufficiently moued with feare Therefore he here passeth further God saith hee will not onely punish you in your owne persons but he will extend his vengeaunce vppon your ofspring and not onely on your children but he will pursue it euen to the further end of your linage in such sort that you shall for euer feele his wrath as a kindling fire and after your death men shall behold the signes and markes of your iniquitie GOD shall place you in such ignominie and reproch that you shal be as spectacles to the world and although you be rotten putrified vnder the earth yet shall his vengeaunce pursue you so that your sinnes shall bee grated on and called to remembraunce from age to age and men shall know that you haue rebelled against him whiche shewed you so many of his benefites that at least you should haue bene as the sheepe of his flocke to bee gouerned by him and his worde Now then let vs take heede wee bee not ouer sluggish and past sense when God in this manner stirreth vp and awaketh vs Truely if onely in one woord or by some exteriour signification he should signifie his anger we ought to bee touched with great feare but since wee are dull vppon the spurre yet at least then when God declareth that after he hath punished vs he will yet followe on his vengeaunce vppon our posteritie and that after our death it must needes bee that those which shal be begotten of vs bee condemned when I say God speaketh in this wise let vs then bee more attentiue to walke in his feare and to turne our selues vnto him that we prouoke him not to anger being as it is so fearefull and terrible Thus wee see in what sorte we are to make our profite by this text Now he addeth further Of them which hate him in which word he comprehendeth all the transgressours of the law If then one demand whether all those whiche turne them selues from the obedience of God hateth him therefore This place here answereth Yea not that it semeth so them and yet the truth is so And we ought here not to rest vppon our owne iudgement for God onely is a competent iudge to pronounce sentence herein And because that men when they geue them selues ouer to worke wickedlie will not say neither thinke so in heart that they hate God it behoueth that this vice should be discouered It is true that hypocrits will make a faire shew that the loue of God causeth them to shew some good countenaunce And in deed it may haue some small seede but it is a bastard vicious seede So then this hatred is not apparant in hypocrites nether in many other which lead a disordered dissolute life but yet is it in them though we know it not for as all male factours licentious liuers woulde there were neither iudge nor order nor policie in the world so all they which willinglie of their own accord would not acknowledge them selues Gods subiects they spite him could be contented he were plucked out of heauen This appeareth sufficently in them which are wholy geuen ouer peruerted When men haue loosed the bridle to all iniquitie they can not beare any correction are so farre from being tractable to be taught when they are threatened they grind the teeth they storme rage they are furious madde against god This hating then of God is manifest enough in them which haue granted them selues a more outragious libertie of doing ill in thē which are carried away as with a tempest in their wickednesse are fullie settled in their sinnes In others which haue yet some feare are in some sorte moued when we speake of God of his iudgements this appeareth not yet there is alreadie in them an hatred of god Truelie they thinke it not but God seeth much more cleare than we and when thinges are hid and vnknowen vnto vs he noteth them We must alwayes beare in minde howe Saint Iohn saith That God is much greater than our consciences that is to say That if our consciences beare vs witnesse of our faultes God shall not sleepe in the meane time And so let vs brieflie remember that all they whiche conforme not them selues to the obedience of God which humble not them selues vnder his maiestie to serue honor him that all they hate him although by effect they shew it not at first and that men can not iudge so of them And for the same cause we see why in like maner when God speaketh of them which keepe his commaundements he beginneth with his loue He saith That he will shewe mercie on thousand generations to them which loue him And why For it is not possible to desire to honour God to bee his subiects if we haue not a feeling of this loue wherof he here speketh And this may serue vs for a good lesson as we shall see herafter that Moses when he would geue a short abridgment of the Lawe saith What doeth the Lord thy God Israel require of thee but that thou loue him with thy whole hart that thou cleaue to him We shall neuer I say know what it is to yeald obedience to Gods lawe and to rule our selues according
retracted when he declareth That all murders are mutinies and seditions and all mutinies murders So then let vs learne to laie aside our owne fantasies when we will be iudges of our owne faults let vs quietlie and peaceably receiue the sentence which God hath giuen and knowe we that all those which violentlie attempt any thing against their neighbours are alreadie guiltie of murder before god Loe what we haue briefly to beare in minde But now to make a triall whether wee absteine from all harme doing from committing any outrage against the persons of our neighbours wee must come to the examining of our heartes and secrete thoughtes For God hath not giuen some ciuil lawe onely to cause vs to liue honestlie but he hath giuen a lawe conuenient agreeable to his owne nature We know that he is a spirit will be worshipped in spirit and truth Seeing it is so it behoueth vs to knowe that he hath prescribed a rule not only for our hands feete but for our thoughtes also affections It is true that men as they are carnall when first the lawe of God is pronounced to them they thinke they haue well acquited them selues when they are faultlesse before the world On the other side they are verie readie by enlarging their conscience to dispense with them selues to take all libertie of doing euill And this is the cause why euen the Iewes which ought to haue bene nourished from their infancie in the lawe of GOD they tooke this commaundement Thou shalt not kill ouer grosselie vnderstanding that they offended not GOD in this pointe if so be they had not openlie set on their neighbour to wound and to hurte him Therefore except the fault were euident and apparant to the eyes of men it seemed vnto them that it ought not to bee imputed vnto them before the face of god But our Lord Iesus reproueth them of this shewing them that the lawe is spirituall and expounded of them verie sottishlie When it is saide Thou shalt not kill you thinke saith he that you shal be absolued as guiltlesse before GOD when men can not bring you to the barre for it But I tell you that whosoeuer shall call his neighbour Foole that is to say doth but declare any token of indignation against him is worthie to bee punished with hell fire Whosoeuer iniurieth an other is culpable of a Councell and constitution from heauen so that GOD and all his Angels shall arme them selues against him Whosoeuer murmureth against his neighbour who so muttereth and grummeleth I knowe not what betweene his teeth although he doe not open iniurie is in daunger of iudgement Wee see to what point our Lorde Iesus leadeth vs namelie to shew that albeit wee shal be able to protest that wee haue committed no outrage that wee haue not lifted vp our fist to giue one blowe much lesse drawen our sworde against our neighbour and that wee haue not wounded him that yet this is not enough But know yee saith he that GOD will beare rule ouer your tongues ouer your thoughtes and ouer all your affections as by good reason he ought Seeing it is so who so euer shall haue spoken euill of his neighbour the same is alreadie a murderer for the tongue is as a sharpe swoorde Therefore albeit you shoulde haue neither sworde nor dagger to strike withall when the tongue is so armed to speake euill against your neighbours when you abuse their persons it is a kinde of murder in the sight and iudgement of GOD and although you haue done no open and manifest iniurie yet thinke yee not to bee quited for all this for when you shall haue but muttered and mumbled something betweene your lippes against them it sufficeth to make you culpable and guiltie before GOD you shal be condemned from the highe throne of the heauens albeit you bee absolued before men and that earthlie iudgement proceede not against you When we heare this let vs knowe that it is he whom GOD the father hath giuen to iudge the world who speaketh vnto vs We ought not therefore here to dispense more largelie with our selues for wee shall gaine nothing by all our cauilling shiftes but let vs learne to haue respect alwayes vnto GOD to haue a right and true exposition of the lawe For what is he whiche speaketh He whiche beareth rule ouer our heartes and thoughtes he which will not bee serued of vs with eye seruice he which is not contented that before men we absteine from doing of euill but will bee worshipped in spirit and trueth who will haue that our consciences bee chaste and pure that we bee purged from all wickednesse Thus when wee shall haue respect vnto the nature of GOD wee must no longer extend the lawe of GOD to the outwarde woorkes but wee ought to conclude that when God speaketh of murders he vnderstandeth all enimitie he speaketh of all anger indignation of all rancour malice against our neighbours And in deede that is the verie cause why expreslie S. Iohn saith that he whiche hateth his brother in his hearte is a manstear As if he did say You may make many faire countenaunces but albeit the hatreds you conceiue bee verie hidden and secret and that you dissemble so deepelie that you shewe no token of malice against your neighbours thinke yee not for all this that GOD hath his eyes shut and closed vp Well it may bee hidden and priuie from men whiche you haue not made open and manifest but when you hated your neighbours in your heartes that is to say most secretelie in such sorte that none bee able to perceiue it yet loe notwithstanding a murder committed before god And in verie deede the reason of this is most euident and manifest It is true that when the Princes and Magistrates of this worlde make lawes it is not after the manner and fashion of GOD but to this end onely that euerie one rule and gouerne him selfe according to outwarde order and policie that none bee openlie iniuried but that euerie one haue his right and that peace and concord bee mainteined among men That is the intent and meaning of Magistrates when they make their lawes And why They are mortall men they can not refourme the inwarde and hidden affections this apperteineth vnto GOD they sound not the hearte for this is the proper office of GOD as the holie scripture attributeth it vnto him But yet this notwithstanding when a ciuil lawe is made although one shedde not one droppe of bloud yet is he adiudged worthie to bee led to the gallowes if it shall bee knowen and proued that he endeuored with all his might to haue murdered one If a man hath drawen his sword vppon one who wardeth off the blowes in such sort that he touched not his skinne yet notwithstanding the lawes euen of the Painims condemne such a man to the gibbet as well worthie thereof And why For the lawe
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
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
against Sathan But this is not to say that we are exempted and freed from all fault and that we may so plucke out of vs all sinne and ransome our selues so fullie as if it might not staine and spot vs no longer Alas we are farre wide from this For on the one side it is true that we haue great cause to praise God that he bestoweth this grace on vs by his holy spirit to surmount ouercome all wicked affections But in the meane time we ought to bewaile our selues knowing that we are on our part ouerweake and that if he take not pitie on vs forasmuch as we haue within vs an euill and wicked conscience which is to prouoke his vengeaunce against vs we should well deserue to be throwen downe of him into the bottomlesse pit of hell But let vs note how God would here open and discouer the shame and reproche of the Papists and how he would shew that the greatest Clerkes among them are more rude and ignorant than the poore vnbeleeuers which neuer heard one word of the holy scripture And why For let vs consider of that which is conteined in the lawe It is said that the summe of the lawe is That wee loue God with all our heart with all our minde with all our vnderstanding with all the faculties and powers we haue If it were said Thou shalt loue God with all thine heart a man might with some colour conclude that there is no sinne but when the will is certeine and resolute For the heart in the Scripture although it signifie sometime the vnderstanding yet is it taken for the will. Now then one might vse this cauill It is said That we must loue God with all our heart if so be then our will be not contrarie well it is inough we haue quited our selues before god For one might happilie restraine the will from consenting to this wicked affection and so it should seeme that the wicked desires which first incite and stirre vs vp and yet hold vs not captiues be not comprised vnder sinne But God addeth With all thy heart with all thy vnderstanding and thoughtes and with all thy powers Let vs now consider if I conceiue any thing against God if I conceiue any euill lust or desire of fornication or stealing albeit I cleaue not at all vnto it whether one part of my soule vnderstanding bee not alreadie corrupted and whether I loue God with all my heart when one parte of my vnderstanding is bent against him There is no question of the heart but of this apprehension and conceiuing of the minde which is in the soule of man Nowe I shewe well that there is vanitie in this that the feare of God withholdeth me not as it ought It followeth then that I am culpable and condemned because I discharge not my selfe in louing GOD as he hath commaunded me And againe is there not some vertue and power of my soule which applieth not it selfe to thinke on this or that which is contrarie vnto GOD and his iustice So then wee see that euill and wicked thoughtes are condemned and that wee cannot so excuse them but that GOD shall worthilie punish vs for them And let vs knowe that albeit men neuer consent vnto euil to haue their will resolutely bent therevnto yet cease they not to bee accursed before GOD if hee would vse his seueritie against them Now therefore wee haue the true sense and meaning and wee see withall that wee must take diligent heede to this place that we bee not seduced and abused herein And the example of Saint Paule ought to pricke vs forwarde so much the more seeing that he confesseth that hee was ignoraunt of the lawe of GOD vntill our Lord Iesus Christ had enlightened him by his holy spirite to the ende hee might knowe what this worde of concupiscence imported It remaineth that we now applie this which hath bene touched to our vse and profite In the first place therefore let vs learne that to serue God well and as we ought we must not onelie desire to doe well neither is it sufficient that we profit herein and proceede effectually but we must purge our selues of all euill and wicked affections and of all corrupt thoughts in such sort that all our senses vnderstanding tend to this end to giue ouer our selues fullie and wholie vnto God that we may shew wee haue not bene so distracted as to bend on one side or other but that wee bee held vp so streight as to runne without beeing hindered or staied yea to runne in that way whiche God sheweth vs so that there bee in vs nothing but all puritie and when wee shall haue well and throughlie vnderstood this wee shal be aduertised to bee watchfull and to stand on our garde For wee see howe men wander and lead them selues astray And what is the cause hereof Because they reckon as wee say without their host For they expounde the lawe of GOD after their owne fansie and they thinke it sufficient if their will bee not wicked and that they rest not them selues on their euill thoughtes Well God will not impute this vnto vs say they and herevppon they walke on in their wicked concupiscences and they haue an headband whiche they put before their eyes that they might not knowe howe closelie they deceiue them selues Now when men speake thus yet this will not serue them to escape the hande of the heauenlie Iudge Let vs therefore take diligent heede we restraine our selues in our concupiscences For God hath not onelie condemned wicked intentes and purposes but all desires also which prouoke vs to euil and driue vs therevnto Let vs therefore walke in so much the greater feare let euerie one hold him self as it were vnder lock forasmuch as there is no part in vs which is not infected with sinne For let vs examine all the faults of our soule and wee shall finde sinne dispersed ouer all as when a poison hath entred the bodie of a man so that euerie part thereof is infected There is in vs such an vniuersall leprosie as possesseth both the bones and the marrowe the thoughts and the affections and all which is in vs Seeing then it is so that our nature is thus corrupted ought wee not to be so much the more vigilant and watchfull to hold our selues in bridle seing God by the law hath condemned all wicked thoughts which tend to incite vs vnto euill seeing hee hath condemned the smallest motion which flattereth tickleth vs and when we onelie feele our will a little pricked and stirred albeit it be not at all held captiue When we see this I saie haue we not great occasion to awaken vs to walke vnder the hand of God in so much the greater heedefulnesse So then behold how this precept ought to awaken vs when wee are so sleepie and southfull and would so easilie acquite our selues of our duetie towardes god But let vs knowe that no
ministerie and labour of men as a meane to do this Now let vs cast our selues downe before the maiestie of our good God with acknowledgement of our faults praying him that he will make vs to feele them more and more in such sort that we may learne to displease our selues And because the souereigne best remedie to deliuer vs from all our maladies and corruptions is this that wee heare his holy doctrine pray wee that it will please him to open vs our eares that we may learne to receiue it in all feare and humilitie and that it may be so imprinted in our hearts that we make it auaile to the vse wherevnto hee hath ordeined it that is that we be thereby quickened and brought to saluation to the end we may with all our heart desire it and applie our studie thereto more and more And so let vs say humblie from our heart Almightie God and heauenlie father c. The. 15. Sermon Deut. Chap. 5. 28 Then the Lorde heard the voyce of your woordes when ye spake vnto me And the Lorde said vnto mee I haue heard the voyce of the woordes of this people which they haue spoken vnto thee they haue well said all that they haue spoken 29 Oh that there were such an heart in them to feare mee and to keepe all my commaundementes alway that it might goe well with them and with their children for euer 30 Goe lay vnto them Returne you into your tentes 31 But stand thou heere with me and I will tell thee all the commaundementes and the ordinaunces and the lawes which thou shalt teach them that they may do them in the land which I geue them to possesse it 32 Take heede therefore that ye do as the Lorde your GOD commaundeth you you shall not decline neither to the right hand nor to the left 33 But you shall walke in all the wayes which the Lorde your God hath commaunded you that ye may liue and that it may goe well with you and that your dayes may bee prolonged in the earth which you shall possesse FOllowing on that which was yesterday declared God in this place sheweth that he agreeth vnto the request and desire of the people and giueth them choice of that which shall serue best to their profite and commoditie And herein we see that he would breed a sense and feeling of his goodnesse in this people to the end that hee might the better winne them vnto himselfe It is true that for the right of his rule and authoritie he hath ouer vs we ought to be vnder his subiection and to yeelde him obedience and he might force vs herevnto but hee chooseth rather to handle vs in all fatherlie loue and gentlenesse Loe then why hee sheweth that he is agreed with the request of the people And so let vs diligently note that GOD considereth of that which is so good and profitable for vs that if wee were to make our choice we could not wish anie thing better than that which he hath appointed It shall not alwayes seeme so vnto vs but the thing notwithstanding euidently declareth it Moreouer hee addeth that hee hath not done according to the desire of the people but because he did approue and allowe their request For well it may be that God sometimes will giue vnto men that which they require but this is because of their importunitie and in the meane time it turnes them to their cōdemnation As when the people would needes eate flesh it is verie true they were satisfied therewith but they payed their shot full deare for God was angrie that they desired to enioy a thing which was taken from them And albeit God thensatisfied them which had murmured so that they had wherwith to fill their bellie yet had it bin much better they had all died for hunger Now in this request whereof Moses in this place speaketh there is no such thing for God expressely saith That they haue rightly iudged As if he did say Follow this order for ye shall see what a plesure and good turn I do you Ye haue requested of me a man which should speake vnto you in my name I am contented you haue him This therfor ought the rather to persuade you to receiue the doctrin which shal be preached vnto you in my name for asmuch as I haue graunted this at your owne choice desire And yet think you not that I would haue pleased you herein without great reason and for good purpose For I assure you you shall do well to follow this order of profiting in my word And always as often as Moses shall come to you when I shall haue sent him heare ye with all reuerence that which he shall tell you for your profite cōmoditie And so let vs note that when the word of God shal be preached vnto vs by men that this is not don according to their pleasure fantasie but because that God hath here deliuered a doctrine which is profitable for vs And this ought the rather to stay vs from being moued with any foolish affection desire to change as seemeth vs what we vnaduisedly shall mislike as alwayes wayes nouelties delite please vs Know we then wheron we are to stay rest our selues namely that all the time of our life we heare the worde of God which shal be preached vnto vs by men And why Because not onely the will of God is such but he hath also declared that the thing is good behouefull for vs Moreouer God in this place awakeneth the people better to consider of obseruing the commandements of the lawe than they had done For the people had said We will do them And God saith on his side that he will giue them the will to do them that he will breede in their heart such a desire Now by these wordes he giueth vs to vnderstand that it was a small thing for them and it cost them little to make a promise as men will with full mouth make great protestacions but when the time commeth to fulfill the things they haue spoken they shewe full well howe at randon and vnaduisedly their promises haue beene made God therefore to make the people feele howe hard a matter it was to obserue the lawe saieth in this place I woulde feigne it might be so For the worde he vseth when he saieth hee will giue them the will and power importeth in Hebrewe this which we say And so be it and I coulde wishe it well It is true that GOD here speaketh much after the manner of men vsing a verie humane speache For he needeth not to wishe anie thing all things are in his hand And therefore one might replie vnto him And this is in thee O Lord to doe askest thou who will giue them an heart and will Who hath power to doe this For man of himselfe will neuer be inclined vnto that which is good but he must be from elsewhere driuen
reiect vs the matter shall not much skill wee haue our Iudge And so although the world wander after vaine fantasies although euerie one forge vnto him selfe that which seemeth him best let vs alwayes consider of appearing before the tribunall seate of our God and that vnto him we must render our account Now he hath deliuered vs his lawe and by that he will iudge vs And therefore let vs leaue all that the world imagineth know that all is but vanitie and lying Withall Moses addeth that concerning his office he hath deliuered nothing of his owne And this protestation is well worthie to bee noted For wee must remember what hath bene before said that Moses was the most excellent prophet that euer God raised yet notwithstanding he taketh to him selfe in this place no such libertie as to teach any thing according to his owne iudgement For he knew well that he himselfe was a mortall man subiect to the lawe as were others Behold why he protesteth that that which he bringeth is that which he hath receued from God and that he dispenseth and deliuereth it as it were from hand to hande Sithence Moses doth this who will dare to say that it is lawfull for him to passe further And yet we see what is happened herein For among the whole rable of Papists is there any so giuen to heare what God shall say as to preferre his word before the doctrine of men Nay But they haue their holy mother the Church as they terme it they haue their determinations their decrees their statutes and they thinke it sufficient to haue this couerture of the Church and in the meane time they robbe God of his authoritie to cloth men which are but rottenesse therewith Behold an intollerable sacrilege when God shall no longer be a Lawegeuer to conduct his people and to holde them vnder his yoke but that men will vsurpe and challenge to them selues such an authoritie So much the more heedfullie ought wee to obserue that which is here conteined namelie that Moses albeit he was as an Angel of heauen although God had exalted him aboue all men though he had bene in the mount fortie dayes without eating or drinking any thing to shewe that he was no longer of the number of others yet nothwitstanding when he came from this heauenlie glorie and as it were from the companie of Angels he humbleth himselfe and declareth that he commendeth vnto the people nothing of his owne that he will not feede them with fansies and dreames of his owne head but that hee is contented to haue heard what GOD hath pronounced and that he reciteth it as a faithfull seruaunt which addeth nothing thereto which falsifieth not the commission which is geuen vnto him Ye see then what we haue againe to beare in mind upon this place There followeth now the exhortation which he addeth that is That the people discharge themselues in keeping of the lawe As if he said That it is not geuen for men only to confesse that all that it conteineth is good iust and of great equitie but to this ende also that men shewe whether they be obedient vnto God or no. And that is the cause why he saith That thou feare the Lorde thy God and that thou keepe his commaundementes and statutes Vnder this worde of feare he signifieth that God by declaring his lawe meant to make a proofe whether we will serue him or no. For albeit we obserue all the commaundementes in such sort that men can find no fault with vs yet if this feare of God bee not rooted in our heart if we beare him not this reuerence to desire to bee his all the time of our life this outward obseruing of his commaundementes shall be but a friuosous shewe and a pompe of great vanitie For wee must not thinke that God is contented with that which outwardlie appeareth although it be highlie priced and esteemed of men yet is it but as a vapour of smoke before him We ought therefore to beginne at this point if wee will obserue the lawe of God duelie and in such sort as our life may be agreable vnto God namelie that we beare him all reuerence that wee seeke to be vnder his hande vnder his guide and direction that we seeke to doe him homage as our souereigne King we seeke to dedicate our selues vnto him as to our Creator we seeke to honour him as our Father When this affection and desire shall bee in vs then haue we the beginning of the whole lawe and of all righteousnesse that is the cause why it is said That the true wisdome is the feare of god And when wee will knowe whether wee haue profited in the lawe of GOD we must sounde our heartes to make the triall hereof to feele if wee haue such a zeale and desire that GOD bee honoured and glorified of vs For if there bee such a feare in the heart the fruites thereof will appeare both in our handes and in our feete and in all the partes and members of our bodie as God hath also ordeined this rule when he published his lawe So that they which boast themselues of the feare of God when their life is losed to all wickednesse their owne tongues tell them they lie and they shew full well howe impudent and past shame they are when they vaunt so much of the feare of god Wee see then a place which is well worthie to bee obserued wherin Moses first declareth that to serue God aright it behoueth that our heartes bee wholie giuen ouer vnto him that it sufficeth not that in outwarde appearance wee haue all the vertues that a man might imagine except such an affection and inward desire of the hearte goe before Againe that the feare of God is no hidden and idle thing although it bee in the heart of men yet must it appeare and shew it selfe in their life For it is the heart whiche gouerneth both the handes and the feete and all the other partes and members of the bodie We must therefore learne to shew by effect and experience that wee feare God by ordering our whole life according vnto his will. Now hereby wee may well gather that God disalloweth althings which men attempt beside his woord as the Papistes are continuall men and religious as they say in the seruice of God but in the meane time what doe they They trauell much and are neuer the neere for they profite nothing because in the whole woorshippe of God which they pretend there is nothing but the inuentions and deuises of men To serue God is to mumble a fewe small prayers and to crouch before their moppets and idols to trudge from altar to altar to chaunt their Masses to gad on pilgrimage to fast such a day in the honor of such and such a Saint to eate no flesh on Fridayes nor Saturdayes brieflie it is nothing else but a dongeon of such like trumperies whatsoeuer they haue vnder this shadowe