they grind their teeth at it Now when the world is come into such a possession of contemning God and men haue hardened them selues herein is not this a signe that his maiestie is not knowen nor regarded And albeit men yeald vnto them selues such an outragious libertie vnder this shadowe that the thing is accustomably vsed and that of custome is made a lawe yet will God in the end shewe that his name is more deare vnto him than men haue had it and though we sell it good cheape it shall cost vs deare and with an ouer vantage and it shal be in the end that the lande wherein we haue bene conuersant which hath bene defiled and made vncleane by vs bee raised vp in iudgment against vs In like manner all the benefites which wee haue receiued and which God with a liberall hand hath bestowed on vs shall come into account for our condemnation for asmuch as we haue not knowen him which hath bene the author of them to honor him as he deserueth Yee see then what we haue first to obserue and note in this place namelie that God beareth gratiously with vs and vseth so great gentlenesse towards vs as that he is willing and content wee vse his name in thinges lawefull and right by whiche leaue of his we may sufficientlie knowe that he is more than a father vnto vs But withall he warneth vs to take so much the more diligent heede we absteine from all wicked othes For as for periuries as we haue saide this is a villamous outrage which we doe to god For in asmuch as his truth is conuerted into a lie we are falsifiers thereof as much as in vs lieth Yee see then a mortall and deadlie offence But this is not enough to keepe our selues from forswearing but our othes also must be sober and the name of God must not be tossed vp downe among vs as a Tennise ball but it behoueth that there be some great necessitie which may hold vs excused when we make mention of it Now forasmuch as we protest in our othes that God hath all superioritie ouer vs by this we may vnderstand that all the othes which are made by creatures are wicked and intollerable as proceeding from superstition as among the Papistes one will sweare by Saint Anthonie an other by Saint Iohn which is asmuch as if one would make idols of them And why For wee must always returne backe to that sentence which I haue before alledged of the Apostle that we declare God to bee our superiour yea our souereigne when wee sweare by his name And this is the cause why when God sweareth to confirme vs in his promises or happily to awaken vs when hee seeth vs hardened in our sinnes and that we stand not in awe of his iudgmentes he sweareth by himselfe he reserueth to him selfe this honour whereof it shal be further handled in the ninth Chapter of this booke And so they which sweare by creatures are idolaters And for this purpose also when there is mention made of superstitions the oths of men are put in as witnesses to conuince them that they haue turned them selues from the puritie of the lawe The Pastours saith Ieremie which haue charge to conduct and leade the people must teach them to sweare by the name of God that is that all other othes be laid aside and that creatures bee not mingled and brought in when any thing by othe is to bee confirmed Moreouer when it is here spoken of the name of God let vs note that we are not onely forbidden to pronounce this woord but that the substaunce thereof is here considered for God regardeth the deede As there are some whiche sweare not expresselie by the name of God and yet notwithstanding they cease not to offend transgresse against this commaundement For we must alwayes haue regard to come to this which our Lord Iesus Christ handleth in the fift Chapter of S. Mathew When you sweare by heauen is not this the throne of the liuing God If you sweare by his temple is not this the place where his maiestie abideth If then we thinke we shall not be accused and condemned when wee expresse not the name of God in our othes wee greatlie abuse our selues Let vs not therefore thinke to deceiue him in this for the excuse is altogether foolishe and childish And why The heauen beareth it not a marke and token of the maiestie of God Se then how his glorie is diminished As much is to be said of the earth for it is his footestoole as Christ toucheth in that place whiche I haue alledged Therefore so let vs briefly learne that wee ought to beare such a reuerence to the name of God that all othes be laid aside and banished from among vs but as necessitie requireth when God suffereth vs to borrowe his name Otherwise let vs folowe this forme of speach as handling our matters in all simplicitie to say Yea it is so And let vs knowe that all whiche is besides this is euill rondenmed by the lawe namelie if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honoured as it deserueth haue in them a double euill For first when men let them flie so at all aduentures it is a signe they scarse make any account what they say secondlie consider wee from whence this common swearing proceedeth and wee shall finde that from none other thing but that men be such liers so full of falshood and deceite that when they speake the one to the other none can beleue that it is true which is said So then it must needes bee that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in part to communicate one with an other For our tongue is the messenger of our heart whereby we expresse vnto others what wee haue in our mindes conceiued Wee may then conclude that superfluous othes proceede from the disloyaltie and rebellion of men neither neede wee to make much enquirie or vse any long processe in this matter for euerie one hath his owne witnesse How euer it be let vs learne to vse in this thing such sobrietie as God commaundeth and let vs not sweare without great necessitie and being herevnto required But to goe on somwhat further in this matter that all may bee easily vnderstoode there are some who thinke that when they sweare by their faith it is as if they swore not at all It is true indeed that the most part sweare nothing for they haue no more faith than dogges they haue no conscience nor religion But yet this name of faith ceaseth not therefore to be in price before god For he holdeth it deare and it is as an hallowed thing vnto him whiche neither can neither ought to bee vnhallowed except wee will bee in greate fault and incurre the daunger of the
to declare himselfe our father and sauiour for our Lorde Iesus Christes sake that he will not onely graunt this grace to vs but to all people and nations of the earth c. Deut. Chap. 5 ▪ 1 Then Moses called all Israel and said vnto them Heare O Israel the ordinaunces and the lawes whiche I set before you this day that ye may learne them and take heede to obserue them 2 The Lord our God made a couenaunt with vs in Horeb. 3 The Lorde made not this couenaunt with our fathers but with vs which are all aliue at this day 4 The Lorde talked with you face to face on the mount out of the middest of the fire WE haue seene heretofore howe greatly Moses hath laboured to make the people perceiue the Maiestie which is in the worde of God to the end they should receiue it with all reuerence and feare For although men protest that they will obey God for so nature constraineth them yet can they not order them selues and their doinges according to his word and that is the verie true touchstone to knowe whether wee bee obedient to God or no. But herein is the rebellion of the worlde seene that although all will confesse that the worde of God is to bee receiued without any gainsaying yet shall one finde scarse one among an hundred which willingly humbleth him selfe to yeald vnto it that authoritie it deserueth And why is this Surely because we consider not of the Maiestie of God which declareth it selfe therein See then howe Moses not without cause so often heretofore hath wained the people that the worde of God shoulde be of such Maiestie towardes vs that all creatures shoulde tremble at it And nowe againe he addeth a confirmatiō of the same matter when he saith That the Lord talke◠face to face on the mount out of the middest of the fire as if bee shoulde saie You haue no cause now to doubt whether the doctrine which I propose vnto you be of God or of men for it is sufficiently proued God hath declared himselfe vnto you by plaine and visible signes in such sorte that you may well perceiue it is he which speaketh Nowe then wee see the intent and meaning of Moses But before wee passe any further one may here make a question How it is said that God spake face to face seeing that men cannot comprehend his infinite glorie For with what eye can wee contemplate his substance being We are so fraile weak that if God should but shew one beame of his brightnesse behold we should be all dazeled confounded therewith On the other side we know how it is said That we cannot se God face to face vntill we be renewed which shall not bee vntill the latter day For now saith S. Paule We see as in a glasse in part euen obscurely vnperfectly Which more is he saith in an other place That the Gospell at this day doth present vnto vs the Maiestie of God in such sort that wee may see it but the lawe was darke and obscure and had availe which hindered our fathers to knowe God in so plaine and familiar a manner as wee doe at this day But all this agreeth verie well For when wee make a comparison of the lawe with the Gospell it is certeine wee shall finde this which Saint Paule speaketh to be most true For then God declared not himselfe in so familiar a fashion as he doth vnto vs by the meanes of our Lorde Iesus Christ who is the liuelie image of him Nowe a dayes therefore there are laide open vnto vs the great treasures of wisdome in that God calleth vs to the kingdome of heauen sheweth that he holdeth vs for his children heirs Now this was not in the time of the lawe And yet although at this day we haue such a knowledge and so plaine manifest yet remaineth that alwayes true which we haue alledged that wee see but in part And why For we are not yet partakers of the glorie of God neither can we come neere it but it behoueth that he shew it according to our rudenesse and infirmitie Yet notwithstanding from the beginning of the world God hath appeared vnto mortall men Howbeit this was not to shewe him selfe as he is but as the weaknesse and infirmitie of men might beare it We must then note that God was not knowen to the fathers neither appeareth at this day in his owne beeing but he applieth him selfe to vs in asmuch as he sheweth him selfe for our measure and abilitie to make vs perceiue that he is present And yet for all that it is not without cause that Moses saith here that God spake face to face for he vnderstādeth hereby that the people had not some coniecturall signe that they might dout of him or conceiue onely some small opinion of God but that they had a certeine and infallible warrant whereby they might in this sort conclude Behold God hath so shewed himselfe to vs that our faith need not wauer and be doubtfull and the doctrine which is proposed vnto vs in his name ought no longer to be disputed of whether it be to be receiued or refused And why For God hath deliuered vnto vs a sure and certeine marke which can not beguile nor leaue vs in doubt but that this doctrine proceedeth from him Now we vnderstand the mening of Moses from whence we haue to gather a good lesson that is that if God declare not himselfe vnto vs after so high glorious a manner as our lust desireth let vs know that he doeth it for our profite and saluation For let vs haue an eye to our infirmitie and it will be sufficient to abate that ouer boldnesse to the which our nature alwayes stirreth vs For we would inquire and seeke after the secrets of God without end or measure And why is that Verely because we consider not our owne power and abilitie Wherefore let vs praise the great goodnes of our God for that he in fauour so considereth of vs regardeth our weaknesse that he is content to hide his glorie ▪ least we should be swallowed vp thereof For as I haue alreadie said we can not beare it being so fraile weake as we are And here withall let vs knowe that when God geueth vs some euident signe and token of his presence there resteth then no excuse if we yeald not to him the honour and doe him the homage he is worthie of Let vs not then desire that God come in his inestimable glorie that the heauens cleaue in sunder that all the Angels of heauen appeare but when the Lorde any way declareth that it is he which speaketh let it suffice vs and let vs humble our selues incontinently For if then we will foreslowe to yeld him our dutie we shal be sharply reproued for turning our backe to him when he sheweth his face to vs It is true that it is said in an other place That
opinions reasoning why this and why that And when we come to the high mysteries of God if they mislike vs we could wish that all were put out and abolished And this is all one as if we would plucke God out of heauen So then let vs learne that aboue all God commendeth vnto vs the honour and authoritie of his word as if he did say I will that you receiue all that which is conteined in the holy scripture that is in my word with all humilitie reuerence I will that you yeld your selues tractable although that which is there said agree not with your sense and reason and that you could wish I had spoken after your maner and fashion I will you do me this honour as to imprison all your senses and submit your vnderstanding to my word and to say Lord we are thy disciples we receiue without gainsaying whatsoeuer it hath pleased thee to teach vs knowing that it is for our profite and saluation Without exception therfore let all that which is comprised in the holy scripture be receiued with reuerence and when any question is of the holy mysteries of God let vs not geue iudgement according to our owne wit and vnderstanding And albeit the thinges be not conuenient and agreeable with our reason let vs notwithstanding be held backe in a short bridle that God may alwaies haue his whole entire authoritie ouer vs and his worde a full course and libertie And when we read the holy scriptures when we come to the Sermons let vs alwayes beare in minde to say Behold our God declareth himselfe vnto vs he sitteth as our Iudge we are not to make toyes and gambaldes of those things he shall speake As we see many will come to the Sermon But what They haue their hearts empoisoned against God and his word so that they can carie nothing thence which they peruert not with their wickednesse yea they will be further enuenomed to spue forth their blasphemies at table or els where when men shall speake any thing to their lust and appetite Loe how these men honour sanctifie the name of god Let vs learne then that whether we read the holy scripture or heare it handled in a Sermon to haue alwayes the name of God in reuerence and to yeld vnto him such maiestie that we tremble when one speaketh vnto vs hereof And aboue all when his word is preached as God speaketh by his Prophet Esaie For let vs know that so we shall declare our selues not onely by wordes but also by our deedes that we are his true faithfull ones and he shall take and auowe vs for his people and shall gather vs in the end into the inheritance of the kingdome of heauen Now let vs cast our selues downe before the face of our good God with at knowledging of our faultes praying him that it will please him not to impute those we haue alreadie committed vnto vs but that it will please him to reforme vs in such sort vnto himselfe that we desire no other thing than to honour him and to dedicate our selues vnto his seruice to the end he may dwel among vs and that our Lord Iesus Christ may reigne in vs both by his holy spirit by his word and so let vs say Almightie God and heauenlie father c. The. 5. Sermon Deut. Chap. 5. 12 Keepe the Sabbaoth day to sanctifie it as the Lord thy God hath commaunded thee 13 Sixe dayes thou shalt labour and shalt do all thy worke 14 But the seuenth day is the Sabbaoth of the Lorde thy God thou shalt not do any worke therein thou nor thy sonne nor thy daughter nor thy manseruant nor thy maide nor thine oxe nor thine asse neither any of thy cattell nor the straunger that is within thy gates that thy manseruaunt and thy maide may rest as well as thou AFter that it hath bene spoken of the pure and sincere worship of God of seruing him and glorifying his name without vaine taking of it either in othes or other thinges but reuerently and to the honour of God now here is mention made of the seruice of GOD according to that he hath required in his law touching the order he appointed for the exercise of the faithfull As the Sabbaoth day or day of rest was in part a figure to declare that men could not rightly serue God but by mortifying all that which is of their owne nature and afterward by dedicating themselues in such sorte vnto him as if they were wholy separated from the world Secondly the day of rest had this ceremonious vse to cause the people to assemble together to heare the lawe to call on the name of God to offer their sacrifices and to do all that which should concerne spirituall order and policie We see then now in what sort mention is made of the Sabbaoth day But this cannot be well sufficiently vnderstoode without some plainer and more distinct handling namely except both these parties should particularly be intreated We haue therfore first to note that the Sabbaoth day was a shadowe vnder the law vntill the comming of Christ to signifie that God will that men rest themselues from their owne workes And this is that which I haue said in a worde that we must mortifie our whole nature if we will be conformable to our god And that this is so S. Paule hath also declared Yea besides we haue sufficient testimonie hereof in the new testament But it shall suffice to haue alledged him at this time which speaketh more fully hereof namely to the Colossians when he saith That we haue the substaunce and the body of those thinges which were shadowed vnder the lawe We haue it saith he in Christ And therfore it was expedient that the auncient fathers should be exercised in this hope as well by the Sabbaoth day as by other ceremonies But â—ithence the thing is now giuen vs we ought not to stay our selues on these shadowes True it is that the law is so abolished that yet we ought to keepe the substaunce and truth thereof As for the shadowes and figures they are done away by the comming of Christ If one demaund how the auncient fathers knew of this sense and meaning Moses hath made declaration hereof as it is sufficiently shewed in the booke of Exodus For God after he had published his law in the 20. Chap. he reuealeth it to Moses and declareth to what ende this serueth and saith That he hath ordeined the Sabbaoth day as a signe that the people of Israel should be sanctified vnto him This is saith he the marke of my sanctification which I haue iustified among you Now when the scripture speaketh of our being sanctified vnto God it is to separate vs from all that which is contrarie to his worship and seruice But where shall one finde such puritie We are in the world we know that in the world there is nothing but peruersenes and wickednes
and ouerworke them selues continuallie For there must be some rest for your men seruants and your maides and your cattell you shall haue then this as of superaboundance Nowe therefore we see why here is expresse mention made that the Iewes were seruantes in Egypt that it behoueth they haue some regard of them which are held as captiues and bondmen vnder their hands For Moses speaking of men seruantes and maides vnderstandeth it not after the common order and fashion among vs For with them the seruantes were slaues and bondmen they burthened them and held them vnder as the oxen and the asses they had so vile and barbarous a condition as was pitie to behold God then sheweth that the people of the Iewes obseruing the rest shall receiue profite commoditie by their familie You ought to be so farre saith he from complaining of the time which I haue reserued vnto my selfe that of seuen dayes there should be one dedicated to my seruice that if you be not ouer cruell vumercifull if you vse not tyrannie toward them which are vnder your authoritie such a day would seeme conuenient vnto you to be chosen For if you should haue no other regard but this policie namelie that in this day your seruantes shall haue some rest this ought to leave you herevnto but vnderstande you alwayes that I haue not ordeined it onely for your familie but for this end you might aduise your selues considering of this which I haue shewed that beeing separated from the vnfaithfull you be vnto me a royall priesthood that you desire nothing else but to serue mee in all vprightnesse and in a pure and sincere conscience When you shall haue this consideration then shall you knowe that this day shall further serue you for some earthlie profite and commoditie albeit in the meane time this is not that you ought to seeke after To speake in a woord our Lord in this place declareth vnto vs that which in like manner hath bene pronounced â—â— Iesus Christ that when wee shall seeke the kingdome of God all other thinges shal be cast vppon vs For we are of that minde that if we endeuour to mount on high to the heauenlie life and bestowe our studies herein we shall die for hunger and this shal be to turne vs from all profits and commodities Briefly the diuell coÌ„meth alwayes to persuade vs vnder this shadowe and wilinesse that if wee employ our selues to the seruice of God wee must needes die of famine and that wee shall liue to bee pitied of others for our miserie that we must needes quit our selues of the whole worlde But of a trueth we can not serue God except wee bee ridde of all our affections and cast from vs these worldlie cares which presse vs downe ouermuch Yet neuerthelesse wee must rest vppon this blessing which is promised vs namelie that if wee seeke after the kingdome of heauen wee shal be blessed in these temporall and transitorie thinges that our Lord will haue pitie vpon vs and will giue vs all that which he knoweth to be needefull and conuenient for this present life onelie let vs but waite for from him those thinges whiche wee by our industrie and labour can not obteine That then is the thing whiche is declared vnto vs in this place Now this sentence ought to serue vs as a pricke to stir vs vp to follow that which God hath commaunded vs For the cheefe thing which staieth vs from ruling and ordering our life to the obedience of God is this that being to much wedded to our selues wee thinke this shal be against our profite and we will alwayes prouide howsoeuer the case stands for our coÌ„modities in those thinges which apperteine vnto the world Behold how men can not followe God but rather forsake him and drawe cleane backward from his lawe for that they thinke if they serue God they shall neuer thriue Now this is so wicked an vnthankfulnesse that it serueth to aggranate an hundred times more our rebellion What must we then doe Let vs note well that we shall not be able to serue God with a frank and free courage except wee bee resolued that he prouideth for our whole life and that he will not forgette vs as it is spoken in the person of Iosue For the Apostle in the Epistle to the Hebrews applieth this doctrine to all the faithfull Yea to drawe them from ouermuch care and carcking he saith Thy God will not faile thee he will not forget thee So if once we can be persuaded that God watcheth ouer vs that he will liberally prouide for our necessities it is certeine we shall not bee so â—usied in our earthlie affections wee shall not bee so easilie turned from seruing of GOD we shall not be hindered to meditate and thinke on the heauenlie life we shall so passe through this world as to vse the creatures thereof as if we vsed them not because wee know alwayes that we ought to make our race further Loe in summe what we haue to beare in mind of this doctrine wherein our Lord sheweth that albeit this which he commaundeth of obseruing the Sabbaoth day bee spirituall yet notwithstanding that men shall perceiue herein their gaine and profite 〈◊〉 that God will blesse them when they shall haue a respect vnto him and shall not ouer busilie gredilie seeke after that which belongeth to their temporall and earthlie commodities Now withall we are warned that if any beare rule ouer others they ought not to despise their neighbours although they be inferiour to them And this extendeth it selfe verie farre For we ought not onely to expound it of men seruantes and of maides but of the poore of them which are neither in authoritie credite nor estimation of all subiectes of them whiche in the eye of the world are not worthie to be compared with vs For wee see what the pride of men is although wee haue no occasion to aduaunce our selues aboue others yet euerie one will desire and seeke after some preeminence and superioritie Seeing then there is such an hautines in vs that euerie one wisheth to be lifted aboue his neighbours yea though he haue nothing in him why he should bee aduanced to what outrage will we growe when we be exalted Behold them which are in the seate of iustice they would beare them selues in hand that the worlde were created onely for them if God held them not backe by his spirit and shewed them that they ought not to oppresse them whiche are vnder their charge but rather that it belongeth vnto them to execute the office of fathers to hold their neighbours as their children and that forasmuch as GOD hath so highlie honoured them they ought to walke in so much the greater humilitie They which preach the woord of GOD and haue charge to guide and conduct others if they thinke they ought to bee exempted out of the common ranke and despise others woe come to them For it
cannot like here together beeneath except this order which God hath ordeined bee holilie kept and obserued namely except those which haue superioritie bee had in honour bee had in estimation and be obeyed For without this there shal be an horrible confusion All they then which cannot submit themselues vnto Magistrates they which are rebellious to fathers and to mothers they which cannot beare the yoke of Maisters and Mistresses declare sufficiently that as much as in them lieth they peruert and ouerthrowe all order of nature that they mingle and confound the heauens with the earth as wee say For beholde the onely meane by which God would mainteine and preserue mankind Let vs adde further to that we haue said the consideration of this which is elswhere mentioned that when God sendeth Magistrates and Princes he bringeth the feare of them not onlie vpon men but also on brute beastes For so speaketh he hereof in Daniel and of this we may gather that they which lift themselues vp against the rule of gouernment appointed by God are worse than the brute beastes deserue to be sent to such a schole as theirs For our Lorde to make men ashamed which are reasonable creatures saith That the feare of Princes Magistrates ought to be extended euen to the brute beastes May not a man then see that the diuell possesseth also them which cannot order themselues in all modestie to the subiection which God hath established without the which it must needes be that all come to ruine confusion in this world as we haue alreadie declared Yes And therefore if we feele and perceiue in our selues such an hautinesse as maketh vs worse subiects to them which beare rule ouer vs let vs fight against this pride of ours let the authoritie of God suffice vs for a bridle For were we more wilde sauage by nature than we are yet this ought as I may so say enchaine and fetter vs herein that God declareth that he is dishonoured by vs except we doe him homage in the persons of them whom he hath placed in his roome in whom he hath imprinted his image To speake briefly we see that charitie beginneth at this end that we be humble and modest and that none lift vp themselues arrogantlie presumptuously that none esteeme of themselues aboue mesure but that we be redie to humble our selues to the end we may be ruled gouerned in whatsoeuer it shal please God to require our obedience See why in this sort S. Paul leadeth vs to charitie when he expoundeth this cōmandement of obeying magistrates For he sheweth that if we haue not this mildnesse gentlenes in vs to bow the neck when our Lord putteth on the yoke we beare no charitie towards our neighbors If we desire such a confusion meddlie in the world that we would that rules superiors haue no dutie reuerence done them it must needs come to passe that all be set out to the spoile of the robber and it were much better that euerie one liued apart without companie than in the societie of men to see such a confusion as should be if we keepe not the rule of gouernment which God hath appointed Let vs then well remember that to the end we may liue with our neighbours it behoueth euerie one to correct in himselfe this hautinesse presumption and not reteine keepe it in our hearts But let vs learne to be humble lowlie knowing that this is to order make our selues equal to them of the lower sort as S. Paule speaketh That we may so do let vs consider our selues what we are For behold what abuseth vs euen this that euerie one would haue greater preeminence than God hath geuen him being as we are blind we forget our selues and know not our own pouertie our own faults vices Euerie one will thinke himself a maruelous man when he is nothing And herehence issueth this that we make no account of our neighbors yea that we despise all the vertues good gifts which God shal haue bestowed on them It is then spitefulnes vnthankefulnes which stirreth vs vp vnto pride in such sorte that euerie one yeeldeth vnto himselfe more than apperteineth vnto him this is the cause why we cannot frame our selues vnto obedience as we ought But in steede of this let vs learne by our dutifulnes to doe homage vnto God when we see that he hath commanded vs to obey our superiours And besides let vs know that such as they are he hath placed them ouer vs If a childe haue a father or mother he must not say O loe my father is not at all such a one as he ought to be I haue iust cause to withdrawe my selfe from his obedience yea but if he be thy father it behoueth that this worde content thee if thou wilt not abolish and bring to naught the order of nature either this which God hath ordeined must be made of no value or thou must honour thy father what a one so euer he be ▪ And why Because euen he which hath communded thee to honour thy father thy mother hath giuen thee such a father as thou hast As much is to be said of maisters of Princes all other superiours For they came not at all auenture or by chance it is God it is God which sendeth them as S. Paule hereof speaketh as all the holie Scripture giueth sufficient testimonie Yea precisely we are also ledde to know by experience the prouidence of God the fatherly care which he hath of vs when he appointeth Magistrates Let vs learne then wisely to consider Gods goodnesse in all those which are in superioritie ouer vs that we may therby be moued to orderour selues to their obedience Thus ye see what we haue to beare in mind in this place Now seeing it is so that God hath comprised in a word set downe vnto vs in a short summarie the rule of obeying all superiours let vs note that by this he resigneth not his owne right nor bereaueth him selfe of that which is proper belonging vnto him It behoueth therfore that God be honoured aboue all others yea and so that the honour we yeeld vnto mortall men hinder not but that we geue him the seruice we owe him and that euerie one studie to acquite his duetie principallie towardes him Shal not he thinke you discharge his duetie of obedience fairely which obeyeth an vnder officer in the meane while spitteth in the face of the Iudge or the Prince What madnesse were in this Now the like is done when wee will debarre God of his preeminence and so obey men that wee make no account of him which is aboue all For this is against nature that the authoritie which is giuen vnto men should darken and diminish in any part the glorie of god Let vs therefore diligently note that when we are commanded to obey our superiours there
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
sollemnized their vowes they are dedicated to god Againe they will say We are of his Clergie we are as the floure of his Church wee must be separated from the common filthes and pollutions of the world So then among the Papistes one shal be thought to come neere the state of the Angels in heauen when he is not married Nowe in the meane time we see how God is mocked with so wicked and diuelish a presumption for consider wee what beastlie abhominations haue followed of this that marriage hath bene so contemned and despised See these Priestes these Monkes these Nonnes which despitefullie reiecte this benefit which God presenteth vnto them namelie that if there be anie infirmitie in them they may matrie but they despise and disdaine it as a thing filthie defiled And this is euen to warre against nature And therefore was it not necessarie that God should reuenge him selfe of so presumptuous a pride when men so despitefully trample vnder foote a remedie which he giueth them Shall we not think that diseased person out of his wittes which in stead of receiuing the potion which is giuen him for his helth tumbleth it to the ground in despite of his Physician so enraged are al these angels of hell of the Papasie all this pestilent vermine of Priestes of Monkes and of Nonnes which haue reiected holie marriage in which deede of theirs they bidde battell openlie to god And not contenting them selues with this they ouerflowe their bankes in such sorte that they dare vtter with full mouth those blasphemies which ought to make the haires of all men which heare them to stande on ende Were there no more but this yet hereby might we see that the diuell hath gotten there all the rule into his hand and that this is the vse of Antichrist and of this Apostolical seate of Rome to spue out such blasphemies as when it hath bene there pronounced That they which are in the flesh can not please God that we must be separated from all vncleannesse and therefore that Priests must be forbidden to marie Loe the verie words of a Pope which notwithstanding haue bin registred to posteritie as if it had bene an oracle comming from heauen Nowe if the diuell should haue all the swinge hee might wish yea should be vnchained and let loose in the world could hee speake after a more detestable maner to despite God for instituting of marriage than to say That they which are in the fleshe can not please God This is as if he did condemne all mankinde for in this hee condemneth not onelie them which liue at this day but all the holie fathers which haue liued vnder the lawe all the holie Patriarches all the Apostles and the holie Martyrs so behold a diuell of Rome which will banish out of the kingdome of heauen both the Apostles the Martyrs all the holie Fathers Thus he which wil be in the Paradise of the Pope must be a companion of the diuell of hell for albeit this be an enormous and outragious thing that this miscreant Syrice hath pronounced such a blasphemie as therby to exclude the greter part of the holiest personages which euer haue liued from the kingdome of heauen yet would GOD neuer haue suffered that such an horrible blasphemie should haue bene pronounced but that thereby he would make manifest this abhominable seate of Rome when he would permit these diuels so farre as vnder a colour of holinesse to reiect marriage and suffer them for a iust vengeance to loose the bridle to all wicked and infectious lustes and to insect the world with their detestable Sodomitries in so much that they exceede in that wickednesse which the Painims men without God haue had in horrour and execration Now by this we are warned as I haue alreadie said not to set light by the giftes and benefites of God but to vse them with al sobrietie so that they which cannot conteine them selues bend their neckes and receiue with all gentlenesse the yoke of marriage subiecting them selues therevnto knowing that when the husbandes shall beare with the wiues and the wiues shall seeke to liue in peace and good quietnesse with their husbands this shal be a sacrifice acceptable vnto god If they haue a great charge of children let them take heede to nourish and bring them vp be they poore or rich knowing that God accepteth receiueth in good part this seruice Let women also when they shall haue much trouble griefe in caring for their houshold knowe that these are so manie sacrifices acceptable vnto god And albeit marriage be contemned by these diuels which for to despite God imagine it an Angelicall perfection to absteine from it let them notwithstanding which are in this holie estate knowe that God accepteth of them that hee receiueth them that hee gardeth and protecteth their house and familie For seeing he saith That he is the authour of marriage he will blesse it when we shall proceede therein according to his will and pleasure Let them which are not married take diligent heede notwithstanding to walke in the feare of God and to esteeme and honour marriage as it behoueth Let both the one and the other endeuour to keepe them selues in all puritie both of bodie and of minde as S. Paule hereof speaketh in the seuenth of the first to the Corinthians where he condemneth not the widowes and the rest which absteine from marriage but hee exhorteth them to doe their dueties For the virgins and widowes and such as are not married ought so much the more to cleaue vnto God and to walke in his feare as being lesse hindered to dedicate them selues wholie vnto him And why For they are not distracted with so many cares of the worlde They which are married haue more incomberances howbeit they must also take heede that they permit not themselues to much libertie but that they walke in feare and in all carefulnesse of their duetie Loe then howe in all estates we must haue sobrietie and honestie in our persons in such sort that we may present offer vp as liuelie sacrifices vnto God both our bodies and our soules seeing hee hath redeemed them so dearelie with the bloud of our Lord Iesus Christ and that he would haue them dedicated vnto him selfe to dwell in them as in his temples Nowe let vs cast our selues downe before the face of our good God with acknowledging of our faultes praying him that he will make vs feele them better than we haue done yea in such sorte that vnfeignedlie displeasing our selnes in them wee learne to haue recourse vnto him acknowledging the faultes and offences whereof we are culpable that we desire nothing else but to giue our selues ouer vnto his seruice and to please him in all and through all vntill we haue accomplished this course of ours ended this earthlie pilgrimage to come to that saluation which he hath prepared for vs and reserueth vnto vs in the kingdome
them downe to the bottomlesse pitte of hell If I pronounce this sentence there is not one may bee able to replie against mee for all are vtterly lost and condemned Beholde the language and speache of the lawe beholde the style which God vseth and now must not all needes tremble hereat It is not then without great cause said That the law fraieth vs and if withall it should please God seuerelie to require of vs that which wee owe him we must all needes perish and be confounded Now in the Gospell there is no such thing for there GOD beareth with vs and not onelie pardoneth vs our faultes but he writeth also his will in our heartes Moreouer albeit wee serue him but by halfes yet hee pardoneth vs our default and as I may saie winketh and closeth his eyes when wee are halting in our duetie And as a father dealeth not ouer streightlie and preciselie with his childe to oppresse him so God in his Gospell vleth a fatherlie gentlenesse towards vs that we should not feare to come vnto him And this is the cause why the Apostle in the epistle to the Hebrewes saith That we are not come to this mount which smoketh that wee are not come to Sinai to see the bruning fire which might astonnish vs to see the lightenings and all those other thinges which were to amaze and confound the people but that we heare a sweete and pleasaunt melodie by the which we are accompanied of the angels of heauen with the soules of the holy Patriarches and of the fathers which liued in the hope of eternall life although they had yet nothing but obscure shadowes that God now coupleth ioyneth vs with them which in olde time haue waited for the comming of our Lord Iesus Christ Seeing it is so we must not drawe backe but euerie one must set himselfe forwarde to come with a bolde courage to heare our GOD forasmuch as hee speaketh so gentlie and louinglie vnto vs and vseth so fatherlie a speache as which serueth not to feare and amaze his children but sweetelie to entise them and to winne their heartes vnto him This difference therefore is worthie to bee noted that in comparison of the lawe the Gospell may seeme sweete and amiable vnto vs But for all this wee must returne to this generall principle namelie that it is much better that the worde of GOD bee preached vnto vs by the mouth of men than if GOD him selfe should thunder from heauen And why For heare wee onely this naturall thunder and behold wee are taken with a great astonishment and yet here is nothing expressed God only maketh a noise with a confused and vnperfect sounde What should bee then when he should speake vnto vs and when he should shewe vs his glorie Wee can not looke on the Sunne which his a corruptible creature and how then shall wee bee able to behold the maiestie of GOD if it were fullie shewed vs and in his perfection And therefore it is said that a mortall creature can not see GOD and liue can not behold his glorie and not bee vtterlie confounded I graunt that GOD appeared vnto Moses and that not in such sort only as to other of the Prophetes as it is said in the booke of Numbers That he gaue him this speciall priuiledge to be seene of him face to face euen plainelie as of his friend that he appeared not vnto him either by dreame or by vision onelie but after such an especiall manner that Moses seemed to bee exempted from the companie of men to bee made more familiar vnto god But what euer bee said hereof yet God manifested him selfe vnto him in portion and measure For if he had shewed him his infinite being Moses must haue needes what grace soeuer he had receiued of the holie spirite bene ouerwhelmed therewith and vtterlie confounded Yea when at one time beeing yet among the liuing GOD shewed him his glorie in more ample and plaine manner than euer hee had done yet sawe he him not but as it were by the backe and hinder partes In this similitude it is declared vnto vs that as in beholding a man in the backe wee haue not the plainest sight of him for the plainest sight of a man and the principall view is in the face so albeit Moses had an especiall familiaritie with GOD yet this notwithstanding in this souereigne and principall vision which was giuen him in the mount then when he was separated from the condition of this mortall and transitorie life when he was as an angel of heauen yet he sawe GOD but in part as when wee see a man by the backe So let vs learne to content our selues when GOD vseth this order towardes vs namelie that his woord bee preached vnto vs by men and let vs so receiue it at their mouth as if wee sawe his maiestie face to face For it is profitable for vs to haue pastours which be appointed for ministers of the word forasmuch as we could but perish and be brought to nothing by the appearaunce of the glorie of God if it should bee manifested vnto vs And to the end that none might take any occasion to complaine as if the woorde of GOD were not sufficientlie approued and that men might not doubt whether they ought to hold them selues vnto it or no in publishing his lawe he shewed himselfe And we haue here the testimonie of the people which say It is the Lorde he hath made vs this day to feele his glorie and greatnesse wee haue seene that it is he which speaketh he hath interposed none to be his spokesman vnto vs but wee haue hearde his voice with our eares This then hath bene done for once Withall let vs take this which is here recited for a testimonie and witnesse that Moses spake not of him selfe that he hath not forged and deuised of his owne braine the doctrine wee hold of him but that he hath bene a faithfull steward of GOD who aduowed and approued him and not onely ratified and confirmed by miracles this whiche Moses taught but in his owne person declared that it was he who was the authour of all this doctrine Nowe forasmuch as by great reason the Gospell should bee as authentike and aswell authorized as the lawe wee haue had also a witnesse from heauen that this is no humane doctrine but that it proceedeth from god And this is that which S. Peter toucheth in his second canonicall Epistle saying That he and his companions heard the voice from heauen by the which the father declared his sonne to be the souereigne maister and doctour of his whole Church Behold my welbeloued sonne heare him Therefore when this voice thundered from heauen GOD declared that wee ought not to take the Gospell for a doctrine bredde and borne here beeneath but that wee should alwayes haue this maiestie before our eyes As at this time if wee will bee true disciples of GOD when wee come vnto the sermon
wee must call to minde this whiche Moses reciteth That the Lawe was published in such sort that it was God himselfe which spake and pronounced it And againe we must adioyne in the seconde place the witnesse wee haue alledged that this sentence of God resound and ring again in our eares when he hath pronounced That our Lord Iesus Christ is he whom he will haue men to heare Loe an authentike and sure seale wee haue that the woorde of God albeit it bee brought vnto vs by mortall men should be of full and perfect authoritie with vs as it deserueth And to the end that men should not thinke that Iesus Christ onely ought to bee hearde in his owne person he saith He that heareth you heareth me and he which refuseth or despiseth you he refuseth both me and him which hath sent mee Indeede the Pope and his sacrilegious adherentes vsurpe this sentence for to establishe their tyrannie but it appereteineth asmuch to them as to the diuell of hell And why For they should first of all bring vs the pure doctrine of our Lord Iesus Christ seeing the sonne of GOD hath not so resigned his office vnto men as to despoile himselfe thereof he will not haue vs gouerned after the appetite and lust of men but he will alwayes haue that preeminence ouer vs and that rule and empire which hath bene committed into his handes So then when it is said That in hearing of them whom he hath sent wee heare him it is meant that if wee obey the doctrine of his Gospell not despising it when it is published vnto vs by men it is asmuch as if he spake vnto vs admonishing vs hereby that wee stay not our selues on the outward appearaunce wee behold with our eyes And this is that which Saint Paule saith That albeit wee bee brittle bessels yea broken pottes of no value yet this inestimable treasure which is committed vnto vs is not therefore of lesse price and estimation neither ought the dignitie worthinesse of it for this cause bee diminished True it is that we are not able to procure vnto the word of God such a reuerence as gladlie wee would and desire And why For there is in vs nothing nothing I say of our owne whiche may make for the aduancing of the glorie of GOD and yet for all this wee must make proofe of our obedience in this behalfe that is that wee beare abroade the worde of GOD with such great confidence and boldnesse as knowing that he hath made vs his Embassadours to declare his will and withall let vs beware wee correct all hautinesse and presumption herein As for those vnto whom wee come let them receiue in all simplicitie the doctrine of the Gospell and let them not dispute why and wherefore they are bound to subiect them selues vnto mortall men For seeing that men shoulde despise and set at naught the sonne of GOD yea the heauenlie father which hath ordeined him souereigne doctor except they heare him whom he hath sent for his messengers it behoueth vs with all diligence to bee ruled and ordered herevnto So then let vs learne to stoope our necke to beare the yoke of the sonne of GOD receuing the doctrine of the Gospell in all humilitie although it bee preached vnto vs by men And as I haue alreadie said let vs diligentlie consider the ratification it hath which ought to suffice vs to knowe that the Gospell hath bene brought from GOD himselfe seeing it hath bene warranted and ratified from heauen when GOD with his owne mouth pronounced that he would that men should heare his sonne Yee see in effect what we haue to beare in minde vppon this place And therefore let vs followe them of whom mention is here made namelie that wee desire not that GOD for our pleasure descend from heauen but when it shall please him otherwise to communicate his woord vnto vs let vs be therewith sufficientlie contented Now it might seeme at the first sight that there were in this place some contrarietie For the people say Wee haue seene this day how God speaketh vnto men and yet they liue And afterward Wee shall die if God speake vnto vs For it seemeth that if wee haue once had experience that God confoundeth vs not when he speaketh that this ought to make vs more bold and hardie And why For seeing wee are remaining aliue albeit wee haue heard the voice of God when hee hath done this for once why shall he not doe it twice or thrice And here the people say Wee haue hearde the voice of God but if he speake againe vnto vs behold wee die wee are vndone wee perishe It seemeth that they trusted not to the bountie and goodnesse of GOD and that they were also verie vnthankefull for not acknowledging and remembring the benefite which GOD bestowed on them when he left vnto them their full vigor and strength But wee must note that the people hereby declareth that they will not tempte GOD any further that it sufficeth them once to haue knowen that the lawe was not a thing forged and feigned by men but that GOD was the onely authour thereof This sentence therefore ought thus to bee taken as if they had said Wee haue this day seene that GOD speaketh vnto men and they yet continue aliue this is sufficient for vs wee must take heede wee abuse not the patience of god He hath spared vs this day but wee must not herevpon conclude that he will alwayes doe so he hath tried vs in this sorte for one time euen because of our malice our stubbornnesse and hardnesse of heart For were wee worthie vnto whom he should in this wise appeare in his glorie But he knewe that wee would not bee sufficientlie daunted and tamed to bee ordered to his obedience except he should come vnto vs in his visible glorie and should amaze vs with such feare as to confound vs So then if he should not haue wonne vs by such force he knewe well wee would haue still continued as wilde and sauage beastes But seeing it hath pleased him of his goodnesse to pardon vs the fault and offence wee haue committed and that at this day he beareth mercifully with vs let vs not returne to tempt his patience any more For this should bee too great an outrage this should bee to mocke his gentlenesse and to make a scorne of his patience So then this testimonie sufficeth vs both for our life and for the life of our children for euer vnto all posterities euen to the end of the world Wherefore let them which shall come after vs knowe that they must not enter into this fond and foolish desire to wish to drawe God vnto them out of the heauens as if it were conuenient he should bee our fellowe mate and companion Ye see then how the â— two places agree verie well together Now here wee haue to note that albeit the worde of God bee of that force and power
as to destroy and bring vs to nothing that he yet vseth such mercie towardes vs that it is vnto vs to life in steede of consuming and destroying vs And when I say that the worde of God is of such force as to consume vs to nothing I vnderstand not onelie the worde as it is here described by Moses but if the Lord would make vs feele the vertue and power of his worde albeit it should be preached vnto vs by men yet shoulde it serue vtterly to confound vs But now wee see that the Lorde quickeneth vs when he speaketh vnto vs and especially at this day when the Gospell is preached vnto vs for this which is spoken by Saint Iohn is euerie day accomplished namelie That all those which heare the worde of the sonne of man are restored to life For by nature wee are aliantes from GOD wee are exiled and banished his kingdome wee are dead and as it were enâ—umbed in some graue or sepulchre and loe our Lorde Iesus Christ profeteth vnto vs the remission and forgiuenesse of our sinnes God his father adopteth vs for his children Beholde then the manifestation of saluation which is opened vnto vs and wee are thereby quickened and restored vnto life by the meanes of the Gospell And for this wee haue wonderfull great cause to praise and glorifie our GOD for that he maketh his worde to serue for to restore vs vnto life and to deliuer vs from death whereas his worde is of such force and vertue as vtterlie to consume vs if he of his mercie did not turne it to worke a cleane contrarie effect in vs. Now withall let vs diligentlie note that if our Lord hath once bestowed on vs more than we any way deserue wee must not therefore take leaue and licence hereby to tempt him and to desire alwayes to rule him after our owne lustes and appetites As wee see at this day the Papists will excuse themselues for not receiuing the Gospell because they see no miracles done in our time Yea but let them answere me wherevnto the miracles which our Lorde Iesus Christ hath done and which hee committed to his Apostles serued Ought these to serue nothing to our profite and commoditie Behold then what admirable vertue and power GOD hath declared at the beginning of the Gospell The heauen and the earth were then moued there was no parte in the worlde wherein GOD imprinted not some worke or signe of his maiestie that the Gospell might be authorized Beholde the Angels which descended at the birth of our Lorde Iesus Christ to beare witnesse vnto him beholde the Sunne which was darkened at his death behold the vaile of the temple which was rent in two pieces to shew that the holy Sanctuarie was opened and that freer and bolder accesse was graunted vnto GOD than euer before The raging and tempestuous Sea is appeased the diuels themselues do homage to the glorie of GOD being present Brieflie both by signes and wonders aboue and beneath God hath declared that the Gospell proceeded from him as wee haue alreadie shewed So many maladies sicknesses healed so great warres appeased so many other signes and wonders which were shewed were not to serue for one time onelie but at this daie the memorie of them ought to remaine and wee must receiue this witnesse for a seale of our faith that wee doubt not but that the dignitie of the Gospell ought to bee as great at this day and that the authoritie thereof is as well nowe ratified and confirmed as it was then when Christ wrought his miracles And yet for all this we see manie of the vncredulous and vnbeleeuing sorte which alledge that if they did see any miracles they should be conuerted But it is certeine if they were now presently shewed they would still remaine in their obstinacie and stubbornesse take thereby an occasion of further enuenoming and impoisoning themselues against god What remaineth then for vs to doe We must learne as I haue said to content our selues with that which GOD hath once done If GOD hath giuen vs more than hee owed vs let vs receiue it and with geuing of thankes let vs learne not to prouoke his wrath and anger against vs by an ouer presumptuous tempting of his patience Beholde then what wee haue to beare in minde in this place when the people saith Let the Lorde speake vnto vs no more for it sufficeth vs that were haue hearde his voice and yet haue bene permitted of him to liue And that this wee haue aboue declared may bee more certeinlie confirmed vnto vs let vs beare in minde that which is here said What fleshe hath hearde the voice of the liuing GOD and liueth For by these wordes in this place it is plainelie shewed that the people of Israel spake not in their owne name but euen in the behalfe of all mankinde They saie not onelie What are all we to heare GOD speake but What is all flesh And in verie deede as I haue touched in the beginning it cannot bee but men are either staring madde or starke dronken when they cannot humble themselues for there needed no other thing for them to doe but to respect their owne estate and condition to saie What are wee There is nothing neither in our bodies nor in our soules but frailtie We are not now remaining in our nature wherein wee were first created but beeing fallen therefrom into that estate wee nowe are in what are wee but as a water which glideth away as a smoke which passeth and vanisheth on a soudeine And which worse is wee are enimies of GOD and hee must needes bee our aduersarie partie forasmuch as there is nothing in vs to be found but sinne and wickednesse Therefore when we be entised and tickled with such foolish and vaine lustes and desires as to wishe that GOD would do miracles that we might heare the angels of heauen let vs returne to thinke on this which is here said and what is all flesh Let vs I say enter into this consideration to bethinke our selues what wee are and our owne small abilitie shall sufficiently aduise and aduertise vs to geue praise and thankes vnto God that he maketh vs not feele his presence to consume vtterlie to confound vs but with an amiable mildenesse and gentlenesse allureth vs to himselfe when we heare men like our selues and our brethren which speake vnto vs in his person And let vs further note that when the people of Israel say What people hath heard the voice of the liuing God and remained aliue as wee It is to shewe vnto vs that God would not that this should bee drawen into consequence for vs to conclude any thing thereon And therefore let vs not alledge this to say And why speaketh not God at this day vnto vs after a visible manner as he hath done to his people in the mount It pleased him then so to doe but wee must not impose him a lawe or thinke to binde
the worde of god Therfore when the God of Israel is called One God it is as much as if Moses did make comparison betweene the God which published his lawe as before he was manifested vnto his seruant Abraham and to the other Patriarchs would oppose him against all the gods which the world imagined As God in all times hath bene called vpon this name hath bene common among the Painims But what The Painims haue so wandered that albeit euery one hath saide I adore and worship God yet what was this but their owne dreames and fantasies For when men take vpon them to worshippe God when they haue no knowledge of him there is no doubt but they worshippe idols The Turkes at this day will say that they worship God Creator of the heauens and of the earth but this is but an idol which they worshippe And how so They name him Creator of the heauens and of the earth they haue no images It is true But yet haue they but an idol in stead of God because they will not receiue our Lorde Iesus Christ who is the liuelie image of God his Father And we knowe what Saint Iohn saieth that he which denieth the Sonne he denieth the Father Therefore they haue not God but an idol As much is to be saide of the Iewes The Iewes will brag much that they haue the law and that they worship the God of Abraham of Isaac and of Iacob but what They are Apostataes they haue renounced the lawe of God when they haue reiceted and refused Iesus Christ who is the soule of the lawe It is he by whom God the father will manifest and open himselfe vnto vs it is he in whom hee will be worshipped And againe he saieth Risse the Sonne whom I haue sent you And againe Who so honoureth not the Sonne the same honoureth not the Father which hath sent him Let vs therefore diligently note that Moses would in this place make comparison betweene the GOD which hath declared himselfe in his worde and all the gods which are renowned throughout the whole worlde shewing that all that is beside him is nothing but apishnesse and meere vanitie and lying And why For we cannot worship God aright except we haue first knowne him And wee must alwayes to this purpose remember that which Iesus Christ said vnto the woman of Samaria ye knowe not what ye worship When Iesus Christ vseth this word he doth as it were spit at all those seruices and worshippings which were then established There was no nation which vaunted not of seruing God and Iesus Christ reiecteth all that which men thought to be good and holie Ye knowe not saith he what ye worship Hee sheweth hereby that it is reqâ—isite and needefull there be made some manifest declaration of God we must not walke here at all aduentures but we must be assured what the God is whom wee serue and worship Now seeing God must be knowne of vs to be rightly serued and worshipped let vs consider whence this knowledge shall come and arise Shall it grow in our owne garden as we say Shall we obteine it by our owne labour and industrie Shall it bee lawfull for euerie one to thinke what shall seeme good vnto him to say I haue knowne God No no but GOD must declare and shew himselfe hee must approche and come neere vnto vs And so the onely meane to knowe GOD aright is this that wee bee taught and instructed in his woorde And loe why he saith The Lord thy god For this people had receiued the lawe and againe the couenaunt had bene made with their fathers GOD had separated this flocke from the rest of the whole worlde It is not then without cause that Moses here leadeth the people to the knowledge of God to the end they estraunge and keepe themselues from all the superstitions of the Painims that they haue nothing common with the vnfaithfull ones but that they know that wheras God hath manifested himselfe so familiarly vnto them they haue a most certeine and infallible truth Now if this hath bene saide of the time of the lawe it agreeth much better vnto vs For albeit God hath giuen a sufficient admonition vnto the Iewes that they bee not mingled among the pollusions of the Painims in their idolatries yet haue wee at this day a much more brighter clearenesse since the appearing of our Lorde Iesus Christ who is the liuelie image of GOD his Father as wee haue saide And wee may well agree vnto that which is written in the first of Saint Iohn None hath seene GOD at anie time but the Sonne which hath alwayes bene in the bosome of the Father hath reuealed him vnto vs The auncient Fathers haue had a knowledge as we haue said but this knowledge is accounted as none in respect of that which we haue at this day by the Gospel Since the Sunne of righteousnes shineth on vs behold God sheweth him selfe most familiar vnto vs And loe why the Prophet Esaie when he entreateth of the redemption which was to be made in the person of the sonne of God Behold him beholde him this is our GOD this is our Lord saieth he The Prophete crieth out This is this is our god He is not contented to say in one worde Beholde our GOD but hee speaketh as if the thing had bene present and that GOD should then appeare And howe is this said Was not God in the middest of his people For hee saide I will dwell in the middest of you And againe Beholde my rest Sion is the place of my habitation And againe he protesteth that hee will neuer depart thence that the people is his temple that they are his royall priesthoode Why then is it that the Prophet Esaie saieth Behold him behold him saith our God This is he this is he when our Lorde Iesus should come into the world This is because God reuealeth him selfe vnto vs in greater perfection There remaineth therefore lesse excuse for vs if wee at this day wander and holde not our selues to the pure trueth but that enerie one turne after his dreames to say It seemeth me so beholde what I finde to bee good Knowe we that all this is nothing that wee must returne to that certeintie of trueth which hath bene brought vnto vs by our Lorde Iesus Christ But the worlde is so farre from knowing of this that it seemeth all haue desired to despite and anger GOD that they haue deuised howe to turne their backe vnto him that they haue laboured to reiect and lay aside all subiection that they might haue leaue to remaine in their enormities and vurulie demeanours and that their wickednesse in the meane time might not bee perceiued The Iewes are vnexcusable as wee see howe the Prophetes reproche them that they haue wittinglie abandoned and put away GOD and that they can not excuse them selues as the wretched Painims saying That they haue heard nothing
him to continue to doe that which he hath done for one time onelie So as I haue saide let vs not abuse the graces of God as despitefully to question against him in this sorte And seeing God hath done this at other times why will he not doe the like at this day When men lift themselues vp in this manner against God beholde what a diuelish presumption and ouerweening is in them Let vs then honour our God so farre as to graunt him this libertie to manifest and declare himselfe vnto vs in such sorte as it shall please him and as he shal know it expedient necessarie for vs Let vs not binde him by constraint to any necessitie for that it shall haue pleased him for one time to vse some especiall grace let vs not desire him to doe the same againe but content we our selues simplie with his wil whervnto we must alwayes be subiect In the end it is said Go thou neere vnto God and heare all which he shall say vnto thee and declare thou it vnto vs and we will heare it and do it We see here in the first place how the people desire that Moses should bee the messenger to bring them whatsoeuer he shall haue receiued from god And this is written for our instruction that euerie one submit himselfe to the policie and rule of order which God hath established in his church For as I haue alreadie said hee will speake vnto vs by the mouth of men that is the onelie purpose why hee would there should bee ministers This order is not inuented by men but our Lord Iesus Christ hath declared that hee would haue such a regiment in his church Ye see then an inuiolable order and which proceedeth from GOD who will haue Pastours in his church to announce and declare his doctrine which wee must receiue to our saluation Seeing it is so let none oppose himselfe against it but let vs patiently beare it that God raise vp them amongst vs by whom he will be serued to bring vnto vs the embassage of saluation And let vs not murmur at this that euerie one of vs hath not such a priuiledge for hee will that his bodie that is his church bee so gouerned Ye see then what wee haue to gather vppon this place namelie that sithence GOD hath appointed ministers of his worde wee heare them quietlie and contentiuelie that there bee no enuying or malicing for this if all be not Doctors and teachers and that GOD appoint not euerie one vnto this office For wee must bee ordered according to his good pleasure as we haue alreadie said Behold one note to bee obserued But withall let vs also note vnder what condition wee must haue and receiue Pastours For this place is to discerne betweene sâ—ductors and deceiuers which falslie abuse the name of GOD and attribute vnto themselues the title of Prelates without time or reason and betwene the true Prophets and good seruitours of God and ministers of the Gospell The Pope and all his pestilent vermine will say that men must heare them and receiue their doctrine without any contradiction And why For God would there should bee Prelates in the church and will that men heare and obey them All this is true But in the meane while is this title geuen indifferentlie vnto all and without discretion No. But God hath withall adioined that he will be chiefe that we be subiect vnto him and not in the seruitude of men Seeing then it is so wee must knowe what Prelates and what Doctors God sendeth vs as we are directed by this place namelie such as heare what God shall say vnto them and then deliuer it faithfullie to the people So they which would be heard in the name of GOD and that men receiue their doctrine in all reuerence let them bee tâ—e first to heare God let them not attempt to adde any thing vnto the word of God but let then be tractable and easie to be taught of God and when they shall haue bene instructed by God let them dispense vnto others that which they haue receiued from god For none are to be accounted good ministers of the woord of God but such as haue first beene his scholers and which vsurpe not a maistershippe ouer others to bring vnto them whatsoeuer shall seeme good to them selues And wee must not here be to wise for God reserueth vnto himselfe this office to declare that vnto vs which he will haue vs to knowe It is not here simplie said Heare that which God shall say vnto thee and then come and tell it vs but it is said All that which God shall say to thee so that there is no point nor article which may be omitted in such sort that Moses is here put beside all libertie of presuming to declare any thing but that which God appointeth and commaundeth him to declare And now what are these filthes of the world whiche will dare aduaunce themselues aboue Moses Wee shall in the ende see that there neuer was any Prophet raised with so singular a grace as was Moses And in verie deede albeit wee see an admirable spirite in Esaie and in all the rest of the Prophetes yet is Moses notwithstanding preferred before them all when it is said Remember the lawe of Moses my seruant which was giuen him in Horeb. And behold Malachie which speaketh after all the rest of the Prophetes and referreth all vnto Moses as if hee were the principall Doctor and Teacher as if the lawe were the fountaine wherehence all must drawe Now sithence it is so that Moses who hath in this sort bene preferred to whom God gaue so excellent a dignitie if he all this notwithstanding must not enterprise to declare any thing of his owne but what he hath heard of God that must he faithfullie dispense vnto the people is it not now a diuelish arrogancie of lewde villaines to presume to say that it is in them to impose and make lawes for the consciences of men and to binde them vnder the paine of mortall and deadlie sinne Is not this too barbarous a tyrannie So then let vs hold this meane that we fal not into two vicious wicked extremes namelie that seing God would gouerne his church by the exteriour preaching of his worde let euerie one rule and order himselfe thereto let vs be diligent to heare sermons and let this policie and rule of order be inuiolablie kept as a thing sacred and hallowed namelie to be taught by the mouth of mortal men And in the meane time notwithstanding let not men haue this authoritie to bring vnto vs what them listeth but let them be faithfull stewards and dispensers of the worde of god And that we may alwayes protest that our faith is grounded on the will of God let vs not depende on the wisedome of men but let our Lord so hold vs vnder his obedience that wee may say It is he whom we heare from heauen albeit he vse the
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