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
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
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
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
threate here made as we see So it is not sufficient not to haue pronounced expresselie by God but when one sweareth by his faith or taketh any coÌ„firmation from that which hath any signe of the maiestie of God his name is vnhallowed in this thing What shall wee say then of them whiche vse false othes to disguise their purposes which sweare rashlie euen to sport them selues with othes yea to despite God by their execrable blasphemies in so much that he hath neither flesh nor bloud nor nothing else which they spare Are these onely holden faultie for abusing the name of God No but because they vse him to the greatest and most execrable reproch that they may doe Beholde our Lorde Iesus Christ which made himselfe of no reputation for a time as Saint Paule speaketh who beeing the founteine of all life became mortall man hauing superioritie dominion ouer the Angels of Heauen tooke the forme of a seruant euen to shedde his bloud for our redemption and in the end to suffer the curse that was due vnto vs And nowe for a recompense of all this hee must at this day bee rent and torne in peeces of the carion and stinking mouthes of them whiche name them selues Christians For when they sweare by his bloud and by his death and by his woundes and by this and by that is not this as much as in them lieth to crucifie the sonne of GOD and to teare him as it were in pieces And are not these altogether worthie to bee cut off from God yea from the worlde and not to bee numbered in the band and companie of creatures Must Iesus Christ for abasing and humbling himselfe for vs haue such a reward at our handes God vpbraideth the people of Israel in this sorte O my people what haue I done vnto thee I haue brought thee out of Egypt I haue conducted thee by the desert I haue nourished thee in all gentlenesse and sweetenesse I haue planted thee as in my heritage that thou shouldest haue beene as a vine whiche should haue borne mee good fruite I bestowed all labour in keeping and fencing thee and must thou now bee turned into bitternesse vnto mee and bring foorth sowre fruite to strangle and to choke me Nowe the same apperteineth also at this day vnto vs For when the sonne of GOD whiche is appointed Iudge of the world shall come in the last day he may say vnto vs What meaneth this You haue borne my name to bee called Christians you haue bene baptised in witnesse and testimonie that I was your redeemer I haue drawen you foorth of the deepe dongeon wherein you were plunged I haue deliuered you from euerlasting death by the cruell death whiche I suffered and for this cause I beecame man I sbmitted my selfe to the malediction of GOD my Father to the end you might bee blessed by my grace and by my meane And beholde the rewarde you haue rendered mee I haue bene rent in pieces of you I haue beene as a â—easting stocke the death whiche I haue snffered hath beene had in derision and mockerie my bloude whiche is the washing of your soules was as it were trampled vnder your feete briefly you haue taken all occasion to blaspheme and to raile on mee as if I had bene a wretched and miserable creature When When this shal be rebukefullie told vs of our souereigne Iudge will not this be to thunder on vs and to throw vs downe to the bottomles pit of hell And yet notwithstanding there are verie fewe of vs which deeplie consider of this For if superfluous othes were at this day had in such greate horrour and detestation as they should bee men would not yeald vnto them selues any time hereafter such an outragious boldnesse and libertie of swearing and forswearing As for blasphemies see wee not how common and rife they are And in the meane time wee wil be verie zealous for our owne honour and reputation when the name of God is so troden vnder feete amongest vs If one speake any thing reprochfullie of ones father he will make a greate quarell of it or enter some action of slaunder yea many will reuenge them selues by their owne handes and by all meanes they may on euerie side and it seemeth to them that they haue an honest excuse to take vppon them the defence of their fathers Beholde our souereigne father shall susteine wrong and iniurie beholde in like manner our Lorde Iesus Christ who not without cause is named The Lord of glorie before whom euerie knee ought to bow as Saint Paule speaketh to the Philippians loe he I say shal be mocked than whiche despite none could bee wrought him greater except a man would spitte in his face and yet notwithstanding they whiche name them selues Christians whiche make a countenaunce of procuring and mainteining his honour will not bee moued any whitte therewith nay they them selues will bee the men whiche will blaspheme him in most execrable manner But for all this as I haue said our Lorde will not cease to mainteine his owne honour as he himselfe speaketh when he seeth that men are so wicked and profane so to violate his maiestie as much as lieth in them For he maketh a solemne othe that he will wreake his vengeaunce vppon them for this wickednesse I am the Lorde saith hee this is my name and my glorie I will not geue to an other neither my praise to grauen images Now as he will not that his honour bee transferred to idols so is it certeine it extendeth it selfe further namelie that if men shall falsly abuse his holy name they shall perceiue in what price it was vnto him And therefore let vs not waite vntill this bee accomplished vppon vs but let vs learne to beare such reuerence vnto our God and to him that hath all souereigne maiestie that is to our Lord Iesus Christ that we be throughlie instructed to sweare in such sorte that this be alwayes to confirme that it is he by whome we are that he is our Father our Creatour our Iudge Thus ye se in effect what we haue to gather of this place Now here is withall anuexed a threatening whereby we are to vnderstand the blockishnes of men how Sathan hath as it were bewitched them in such sorte that they conceiue not the wrath and anger of God when it is set before them I will not hold him guiltlesse which shall take my name in vaine Loe God who speaketh I pray you ought not all the haires of the heades of them stand on end which blaspheme God so wickedly and villainously as I haue saide When one sweareth lightelie by his faith behold God who is armed and saith For as much as thou hast not honored mee thou shalt geue an account for such trecherie God can not beare with vs for a simple lie if one periure him selfe this is much worse if an other blaspheme herein is the extremitie and furthest
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
S. Paule handling the same matter of wicked speaches which defile and infect vs with euill vices Now that of other is the worst when men speake of God in mockerie when one will scorne sloute him when one maketh a iest of him not only after a fashion fond and vaine but villainous and execrable Is not this euen of purpose and wilfull malice to violate the maiestie of God And yet notwithstanding this is done and commonlie vsed so that there shall scarse bee any long discourse made or great matter mainteined which hath not I knowe not what intermingled whereby God shal be contemned set at naught Shew we not then hereby that we neuer knew aright what it is to worshippe him Well wee shall say euerie day Thy name be hallowed but we doe all the contrarie Shall there then any other sentence of condemnation light on our heades than that When wee come to the Church wee will confesse with our mouthes that wee desire that the name of GOD bee mainteined in his due honour wee will say as much at the table and euerie one when hee riseth and laieth him downe to sleepe I speake of them which are not altogether brutishe for there are some whiche knowe not what it meaneth to make prayer vnto GOD But they whiche shall haue so much honestie as to pray vnto God they shall well say with the mouth Thy name be sanctified but this is scarse gone from the tip of their tongue and beholde a false othe in their mouth and they will tosse the name of GOD hither and thither And whither tendeth his wickednesse but to the violating of the maiestie of GOD and to the despiting of him as if we would giue him a blowe with a dagger or spit in his face And as I haue said there needeth no other Iudge to condemne vs in our false othes than this protestation whiche wee make when wee desire of GOD that he will mainteine the holinesse of his name And yet in the meane time wee seeke to deface it as much as lieth in vs Nowe it resteth that wee must speake of the maiestie of GOD in all reuerence especiallie when wee talke of his woorkes As howe When wee speake of the time whether he sendeth faire weather or raine â—oe these are markes of the maiestie of god If he sende vs contrarie seasons bee sheweth him selfe as a Iudge to the ende to make vs feele his wrath and indignation that wee might enter into the examination of our sinnes to bewaile them and to bee led to repentaunce Now if in steade of humbling our selues before God and hauing a displeasure with our selues for our offences wee are wayward and ouerthwart as we see that some men are woont despitefully to say And must this season continue in this sorte and thus long and haue not recourse to our God beseeching him to pardon our faultes this shall be to take the name of God in vaine As much is to be said of all the rest I bring this example onely to shew that when we are to speake of the workes of God it behooueth that either we perceiue him to be a Father in his goodnes or feele him to be a Iudge in his rigour and seueritie Therfore when God shall doe thinges which shall not fall out to our mind and which shall be contrarie to our wishes and desires let vs know that he grieueth and chastiseth vs to the ende we should enter into the acknowledging of our sinnes to condemne them and to be displeased with them If then we glorifie not God in this thing we vnhallow his holy name And againe when God on the contrarie side draweth vs to himselfe in all gentlenes as a louing and pitifull father this is to the ende we be led vnto him and that we honour him so much the more And if our vnthankefulnes is to be condemned for not honouring him in the first worde which he shall haue spoken what shall be said when we shall be vpbraided of all these thinges that by all the wayes GOD shall haue sought to drawe and allure vs he might winne vs to himselfe by none But contrariwise we shall haue shewed our selues contemners of his maiestie and shall haue troden his workes vnder our feete or shall haue cast downe the groine as hogges and repine against him I pray you shall not this be an horrible condemnation if we be condemned hereof Now although God hath imprinted some marke of his maiestie in all his workes and that he ought to be knowen of vs in raine in faire weather in heate in colde briefly in all the order of nature yet hath he especially imprinted his marke in his worde True it is that this is an intollerable and inexcusable vice when we reknowledge not God in the benefites which he hath bestowed on vs We hold our life of him that is in him we liue as S. Paule speaketh so that if we haue not a remembraunce of God in all his benefites this is already a wonderfull vnthankefulnes But as I haue aboue said God aboue all would imprint his marke in his word Let vs behold the heauen and the earth and we shall see God declared fully in them For what is this worlde but a liuely image as S. Paule speaketh in the which God sheweth and declareth himselfe For albeit he be inuisible in his essence yet sheweth he himselfe by his workes to the end we should worship him But when we come to the holy scripture in it shall we see an image wherin God openeth and declareth himselfe much more plainly in more familiar wise vnto vs than he doth either in the heauen or in the earth in such sort that neither Sunne nor Moone although they geue light vnto the world do so set forth the maiestie of God as do the Law the Prophets the Gospell Now for all this how speake men of the scriptures With what wicked boldnes and presumption Do not men I pray you at this day geue themselues to lawlesse libertie to speake of the word of God according to their owne fantasies And when men enter into a dispute of the holy scriptures ouer the pot in tauernes and alehouses is there any question of humbling our selues vnder it and that all knowing their owne rudenes and infirmitie desire of God his holy spirit to the end his secrets and mysteries be handled of vs as it behoueth No but these disputes are as in way of mockerie to sport our selues And by this a man may see more than were to be wished how few there be truly religious godly in the world We see some make themselues game with the scripture drawing it into Prouerbiall sentences to moue laughter that they make no other account than to iest and play with it as if it were but a nose of waxe which one may fashion as he listeth and turne any way it should seeme good vnto him Others are in their wandring and flitting
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
loe hee is exempted out of this condemnation Some then shall bee founde which shall haue obserued the lawe of GOD and therefore all are not curssed But Saint Paule presupposeth that the lawe is vnpossible and if he had not tooke this as graunted hee might seeme to haue proceeded in his argument without sense or reason Thus we see that the Papistes haue taken and grounded themselues vpon a principle and ground altogether contrarie to the spirite of God yea they are so rude and ignoraunt that they haue not yet learned and vnderstoode the ABC of faith and of Christian religion So then let vs diligently note that when question is of the lawe of GOD we must not measure it by our strength and power to respect what we are able to doe but we must consider what we owe vnto god Yea but what then shall bee the meane to deliuer vs from the curse of the lawe For it seemeth vnto them that all the worlde must needes be damned I graunt it well and it behoueth it bee so that is that we be all damned if we will haue saluation in Christ Iesus For how shall we seeke vnto the grace and mercie of God except we knowe the want and need we haue thereof Men would not seeme beggers by their good will. But as long as we shall thinke anie iustice to bee in vs wee shall neuer haue any care to seeke it elsewhere than in our selues therfore we must be wholie rid of all opinion of our owne vertues we must perceiue the wrath of God which is bent against vs we must feele the weight and burthen of death which lieth on and presseth vs For without this it cannot bee that wee shall bee able to prepare our selues to obteine mercie at the hande of god But this thing requireth a more large and ample declaration Let vs therefore first of all beare in minde that when wee feele anie euill thought to arise in vs and that our appetites and lustes with anie pleasant motion shall tickle and stirre vs vp vnto euill that we bee culpable and also guiltie of sinne before god But here one may demaunde this question Whether if when a man conceiueth a wicked thought and hee bee so farre from resting on it that hee detesteth it before hee feele anie pricke and prouocation thereof whether this be sinne As there are manie thoughtes whiche touche not our heart which moue vs not at all which ingender and breede no wicked lust in vs yea a man may haue some thought arise beeing as it were halfe a sleepe and well this flitteth from him without mouing the heart or drawing anie lust after it and yet for this we must lament and bewaile our selues before GOD and knowe that except God staied vs by his grace wee haue opened the doore to Satan whereat entring in hee might incontinently winne vs vnto farther wickednesse Wee must therefore bee sorie for this thing albeit GOD imputeth it not vnto vs for sinne But there is nowe a seconde degree when not onelie wee conceiue some wicked thing in our minde moued herevnto by some present obiect but when wee shall be thereby something moued that wee shall feele some pricke of Satan which stirreth vs then is sinne conceiued that is to say although there bee no consent giuen and albeit the will bee not resolute herein yet is sinne formed before GOD and it is dâ—mnable in his sight for to haue this better vnderstoode wee must alledge examples hereof It may so happen that a man beholding either the house or the lande of an other conceiueth some flying fantasie and yet his heart is nothing moued herewith hee hath no such desire bredde in him as to saye I woulde this were mine but hee passeth from this thought and seeth it is but a vanitie he coulde not withstand it from arising in him But albeit there be not here in anie wicked affection and desire yet notwithstanding GOD doth hereby warne vs of our insirmitie and weakenesse And wee must herevpon humble and bewaile ourselues and acknowledge that this is alreadie a sinne for which wee were to bee condemned For let vs consider whether this shall bee founde in the Angels of heauen It is most certaine it shall not bee seene in them And yet the iustice and righteousnesse of Angels shall hardly suffice to satisfie and answere the lawe of god True it is that there is in God an other iustice as we haue seene in the booke of Iob which surpasseth and exceedeth this of the law but if the Angels of heauen applie them selues to fulfill the lawe of GOD without doubt it is all they are able to doe to conforme them selues to the rule which hee here prescribeth vs Wee see then that this is a vice for which men ought to condemne them selues not when they shall haue hadde anie occasion offered whereby some wicked affection might arise but when they shall haue bredde in them such a desire as to say I coulde wish this or that Although a man incontinentlie repelleth such a desire and stayeth nothing at all vpon it yet is he culpable of this couetousnesse which is here mentioned Nowe seeing this is so let vs learne altogether to condemne our selues and againe let vs beware we fall not into a double condemnation when we shall not only haue coueted something to prouoke vs vnto euill but shall haue nourished this desire as when a woman hath couceiued shee nourisheth her childe vntill she bring him forth for when we shall haue loosed the bridle to our wicked lustes and desires so farre as that our will be wonne in so much that we rest our selues on wickednesse to giue our full consent therevnto behold howe we incurre a double condemnation and then must we with more and greater teares bewaile our miserie for we see we haue brought two condemnations vppon our heads except God of his infinite mercie and goodnesse beare with vs Loe what wee haue here to note touching euill and wicked thoughtes Nowe withall we must returne to consider of the remedie we haue herein for we were in a desperate case as being vtterlie confounded if we had not this grace and mercie of God whereby we are succoured and relieued Therefore when we shall haue vnderstood and confessed that we are in all sortes that may be culpable beholde God calleth and sheweth vs that of these so manie wicked desires which are in vs although in their owne nature they are sinne yet will he not impute anie of them vnto vs for sinne Is then a wicked desire reputed sinne in the faithfull No. But here two diuers things are to be considered For if we respect the nature of the vice it is alwayes sinne But doeth God pardon it Why then beholde he calleth none of these euill concupiscences vnto account forasmuch as by his free mercie and goodnesse hee pardoneth them vnto the faithfull We knowe also that by the bloud of Iesus Christ all our spottes are washed and
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
and how that I am a liberall Father towards you For this Sunne which I make to shine is to giue you a meane to goe and walke by to the end that euerie one may doe his businesse And yet for all this why is it that I shall not haue one day among seuen in which euerie one should withdrawe him selfe from his labour and trauell that you bee not wrapped in the cares of the world and so haue no leasure to thinke vppon mee Now then we see that thus sentence of trauelling sire dayes is not placed as a commaundement but is rather a permission which God giueth and that to reproch the vnthankfulnesse of men if they obserue not the Sabbaoth day and sanctifie it in such sorte as we haue spoken thereof And here hence we haue to gather a good and profitable admonition namelie that when wee are slowe to obey God wee ought to consider of the benefites he bestoweth vppon vs For this ought to make vs rest with a more feruent zeale in the practising of those things which God commaundeth vs when we shall well consider that he handleth vs not rigorouslie neither presseth vs ouermuch Loe our God might vse a streighter bridle if it pleased him he might force vs to things so hard that there were no meane nor way to set vs forward therein but he considereth of vs and conducteth vs as a father would do his children Sithence then it is so that he in such sorte beareth with vs ought not we to bee stirred vp so much the more to doe this which he commaundeth vs So then as often as the commaundementes of God are hard or seme so vnto vs let vs know that he presseth vs not by many degrees so much as he might For we should bee tormented out of measure if the Lord would vse the rigour of extremitie Knowe we therfore that he beareth with vs and that he vseth here towardes vs a more than fatherlie goodnesse True it is that the lawe of God is in it selfe vnpossible vnto vs not onely to obserue it in most perfect manner but when a man by his naturall vertue and strength will endeuour to acquite him selfe towardes God he shall not bee able to moue one finger nor to heue one good thought to knowe how he ought to beginne yea so farre are wee from beeing meete and able to obey God and to put in practise that which is conteined in his lawe that all our thoughtes and affections are so manie enimities against GOD. If men by their owne power could accomplish the lawe it should haue bene saide vnto them Trauell yee But contrarie wise it is said vnto them Rest yee to the end that GOD may worke So then the lawe may well bee impossible touching vs but yet it is possible for GOD to imprint it in our heartes and to gouerne vs by his holy spirite in such wise that this yoke shall bee easie and sweete vnto vs and that it shall haue no hardenesse in it to grieue and trouble vs So then when men shall haue well considered of this thing they shal be conuinced that God beareth with them as a father whiche shoulde shewe him selfe pitifull towardes his children And therefore let vs take diligent heede wee be not vngratefull but bee prouoked allured to serue our GOD so much the more seeing he commaundeth vs not those thinges whiche might seeine ouer bitter and painfull vnto vs but hath a due regarde to our power and abilitie Thus yee see what wee haue to note out of this place where our Lorde declareth that he leaueth vnto men their commoditie It is true as it was yesterday touched that wee ought to bee so spirituall as euerie day to assemble our selues together to call on our GOD that wee ought to mount vp to the heauenlie life leauing all our wordlie affaires But what GOD seeth that we are enuironed and inclosed with our flesh that we creepe and traile on the ground that our infirmities ouer beare vs in such sorte that wee can not leade an Angelicall life GOD therefore seeing such rawnesse and weaknesse in vs hauing pitie that we can not acquite our selues fullie in this whiche were our office and dutie to doe he releaseth vs and sheweth not the extremitie of his rigour but saith that he is content if wee dedicate one day vnto him or if this day serue vs for all the rest of the weeke And why For as I haue saide he dealeth not extreamelie with vs but considereth that we are ouer weake and fraile Therefore when he beareth with vs after this manner and leaueth vnto vs our profits and commodities so much more dissolute wicked and inexcusable are wee if wee bee not inflamed to yealde our selues wholie vnto him Nowe it followeth immediatelie that neither our man seruant nor maide nor oxe nor asse nor any of our cattell shall labour on the Sabbaoth day nor the straunger which is within our gates Touching the cattell one might thinke it straunge that God hath comprised them vnder the obseruation of this rest seeing it is so high heauenlie a mysterie as it was yesterday entreated And doeth such geare apperteine to oxen and to asses God saith I haue geuen you the Sabbaoth day to be a signe that I sanctifie you and that I am your God which reigneth in the middest of you This is not belonging as common to all mortall men For God graunteth not this grace to Painims and vnfaithfull ones to sanctifie them he speaketh onely to the people which he chose for his inheritaunce which he adopted Now when the Sabbaoth day is a signe that God hath separated the faithfull of his Church from the rest of the world why is this extended to oxen and to asses But note we that this is not done for the brute beastes sakes but to the end that men shoulde haue a monument before their eyes to be so much the more touched therewith This commaundement then is not applied to the beastes whiche haue neither vnderstanding nor reason but this is directed vnto men which ought to make their profite of it We see that the sacrifices were made of brute beasts we see what furniture there was what vessels of gold and siluer and other like things and when all these were hallowed is it to be vnderstood that God put his spirit into these corruptible metalles and into thinges which had no sense and feeling Nay but all this is belonging to the vse of men as all creatures are made for our vse and behoofe And God not only ministreth vnto vs in thinges apperteining to this present fraile and brickle life but he giueth them vnto vs as tokens of his grace to be meanes aydes to drawe vs vp on high to heauen Therfore when God would that the oxen and the asses should rest them selues this seuenth day this is not that he maketh them partakers of this spirituall rest whereof wee haue aboue entreated but this was to the
end the Iewes seing their stables closed vp shuld be put in minde to say How now God setteth here before our eyes this signe and sacrament visible euen in the brute beastes and this is to the end that we on our part should be the better kept and holden in his seruice that wee shoulde knowe that this were to breake the whole lawe if wee haue not regard vnto this which is the chiefe and principall point of all our life namelie that wee learne to renounce our selues and followe not our owne lustes reason or wisdome but that we suffer our God to rule and gouerne vs and that wee bee as dead creatures that he may liue in vs and not followe our owne swinge which is altogether corrupted Thus it behoued the Iewes deepely to weigh euen in the brute beastes this visible signe which was giuen to the end this might restreine them so much the more and that they should bee admonished by this meane to obserue the Sabbaoth day with all reuerence Withall we see how in all times God handleth men according to their hardnesse and that he hath prouided them of meete and conuenient remedies for asmuch as they are not inclined of them selues before he draweth them in this manner And this is not onely for the Iewes but for vs Let vs therfore acknowledge the great goodnesse and mercie of our God which forgetteth not nor omitteth any thing of all that which might remedie our vices And withall let vs acknowledge the peruersnesse which is in vs that wee flatter not our selues nor geue the bridle to our affections sithence we haue neede to bee constreined and that God geue vs many prickes with the spurre as to dull and restie iades And when God pricketh and spurreth vs in such sort knowe we that it is not without good cause but that he doth it because we are so croked and peruerse to be ruled because wee are so froward and rebellious Let vs then beginne to displease our selues in all our lustes and affections and learne to imprison our selues so farre that nothing hinder vs to follow the way which God would lead vs in And although our nature alwayes resist yet let vs enforce our selues to walke after his will vntill we bee fullie ruled and ordered by our god Loe what we haue to beare in minde vpon this place besides that which shal be by and by touched of man seruantes and maide seruantes namelie that God putteth the Iewes in remembraunce that they were seruantes in the land of Egypt and therefore that they ought with all gentlenesse to entreate them which are vnder their rule and authoritie For he saith Thy man seruant thy maid shall rest them selues And why For thou wast somtime in bondage the time hath bene thou couldest well haue wished that one had giuen thee some rest and release from thy labours Thou oughtest then to vse such gentlenesse towardes them which are vnder thy hand But here it might seeme that God hath ordeined the Sabbaoth day not for a spirituall order as it hath bene aboue said but that it might serue as a meane vnto charitie For he saith If thou wert in bondage wouldest thou not that one shoulde giue thee some release Wouldest thou alwayes bee oppressed with labour and trauell Surely by thy good will thou wouldest not It behoueth then that thou be are also with others Now this is not for the seruice of God but rather instituted for common charitie whiche ought to bee extended toward our neighbours howe euer in degree they be vnderlinges vnto vs But for asmuch as this commaundement is conteined in the first table of the lawe it is certeine that this whiche is here touched is but as accessarie I say the first table of the lawe for it is not without cause that God hath so diuided his lawe whiche he wrote in two stones Might he not haue wrote them in one stone if he had would Why then hath he made of them two seuerall partes This is not without great reason For in the lawe of God there are two principall articles The one concerneth our dutie towardes him the other our dutie we owe to our neighbours which liue and are conuersant with vs As our whole life if we consider well ought herevnto to be referred That is that first in knowing we haue a God to whom we are to liue we walke in obedience seeing we hold our life of him we doe him homage and reuerence therefore seeing he hath created vs into a farre better hope and hath adopted vs for his children we glorifie him for so great mercie and goodnesse seeing he hath redeemed vs by the bloud of his sonne we beecome his â–ª endeuoring to withdraw our selues from the defilements of the world to be vnto him liuelie and vnspotted sacrifices we call on him hauing our recourse vnto him alone we render him thankes for all his benefites bestowed vppon vs Yee see then the first point of our life consisteth in the honour we ought to giue to our god Againe seeing it pleaseth him further to proue our obedience by liuing with men in all vprightnesse none be giuen to his priuate profite but that we seeke to serue to the commoditie one of an other that there be mutuall honestie betweene vs so as wee absteine not onelie from fraude violence and crueltie but that our life be sober and modest that wee bee not dissolute wicked and brutish in our liuing And this is the second point of our life Nowe seeing it is so that this commaundement of the Sabbaoth day is conteined in the first table it followeth that it apperteineth to the spirituall seruice of GOD and that here is no question to bee made of the charitie wee owe vnto our neighbours And why then is this matter here treated of It is asmuch as if our Lorde did say This day of rest of some super aboundaunce and ouerplus shall serue you to this that your men seruauntes and your maides haue a release with you from their laboures Not that this was the chiefe and principall end wherevnto GOD tended For this was not his principall meaning that there shoulde bee one day in the weeke in the whiche a man shoulde cease from his labours to the end he might breath for that day and not toile so continually as to faint for wearinesse This was not the cause which moued God to ordeine the Sabbaoth day or day of rest but it was to this end that the faithfull should know they ought to liue so holily as to rest from all their affections desires that God might wholie worke in them For the rest it serueth as a benefite of supereâ—ogatioÌ„ as we say Behold our Lord saith Consider ye that sith you haue this warrant among you that I sanctifie you that you seeke to giue vp your selues wholy vnto me Yet loe one thing which shall serue you further and this is for your profite namelie that your familie shall not toile