Sermons of M. Iohn Caluine, vpon the.X.Commandementes of the Lawe, geuen of God by Moses, otherwise called the Decalogue. Gathered word for word, presently at his sermons, when he preached on Deuteronomie, without adding vnto, or diminishing from them any thing afterward. Translated out of Frenche into English, by I.H.
The first Sermon of M. Iohn Caluine, vppon the Commaundementes of the Lawe. Deut. Chap. 4. 44 This is the Lawe, whiche Moses set before the children of Israel.
The First Sermon of M. John Calvin, upon the commandments of the Law. Deuteronomy Chap. 4. 44 This is the Law, which Moses Set before the children of Israel.
but because we are not so readie to beleeue, as were requisite, and when we haue begonne, we decline and fall away in the end, insomuch that we vtterly forget that which was taught vs:
but Because we Are not so ready to believe, as were requisite, and when we have begun, we decline and fallen away in the end, insomuch that we utterly forget that which was taught us:
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but also that after that he had made his circuite in the wildernesse by the space of fortie yeares or there about, he hath againe instructed the people,
but also that After that he had made his circuit in the Wilderness by the Molle of fortie Years or there about, he hath again instructed the people,
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yea, that of all the time he was with them, he neuer ceased to set before them, that which God had commaunded him to publish, as we haue alreadie aboue touched.
yea, that of all the time he was with them, he never ceased to Set before them, that which God had commanded him to publish, as we have already above touched.
and Og the King of Bashan his neighbour, that he yet putteth them in minde of the statutes and ordinaunces of God, to the end the people should rest on them,
and Og the King of Bashan his neighbour, that he yet putteth them in mind of the statutes and ordinances of God, to the end the people should rest on them,
and put them in practise, and that if heretofore they haue not bene sufficientlie instructed, they should at the lest then knowe the truth of the Lorde, wherein they should wholie abide.
and put them in practice, and that if heretofore they have not be sufficiently instructed, they should At the lest then know the truth of the Lord, wherein they should wholly abide.
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the Lawe, the Witnesses, the Statutes, the Ordinaunces, to the end he might more fullie expresse & declare (as we haue before shewed,) that God hath not instructed his people by halfes,
the Law, the Witnesses, the Statutes, the Ordinances, to the end he might more Fully express & declare (as we have before showed,) that God hath not instructed his people by halves,
It foloweth, The witnesses, which unporteth as much, as if God should declare that he maketh some contract or bargaine with men, that he setteth downe articles to this end, that he neither omitteth or forgetteth any thing, whiche should serue to knit vp this mutuall agreement and aliance,
It Followeth, The Witnesses, which unporteth as much, as if God should declare that he makes Some contract or bargain with men, that he sets down Articles to this end, that he neither omitteth or forgetteth any thing, which should serve to knit up this mutual agreement and alliance,
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because these are as the articles and pointes of the couenaunt, as when bondes are geuen when men contract and bargaine together, all is put in, which may serue for the one, and the other partie.
Because these Are as the Articles and points of the Covenant, as when bonds Are given when men contract and bargain together, all is put in, which may serve for the one, and the other party.
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Nowe when God bestoweth such paine to teach and instruct vs, and declareth that he hath omitted nothing whiche might perteine herevnto, who will not meruell that our mindes for all this are so fleeing and wandering, that we alwayes desire, I knowe not what something better than that whiche wee finde in the woorde of God? This diuelish curiositie both from all times reigned in the world,
Now when God bestoweth such pain to teach and instruct us, and Declareth that he hath omitted nothing which might pertain hereunto, who will not marvel that our minds for all this Are so fleeing and wandering, that we always desire, I know not what something better than that which we find in the word of God? This devilish curiosity both from all times reigned in the world,
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and we will alwayes haue one thing or other, more than that which God hath shewed vs. Seeing then that such a vice bewrayeth it selfe in vs, it doth stand vs in hand to beare in mind the warning which is here conteined:
and we will always have one thing or other, more than that which God hath showed us Seeing then that such a vice bewrayeth it self in us, it does stand us in hand to bear in mind the warning which is Here contained:
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These two pointes are well worth the noting, for they serue to make vs to haue in greater price and reuerence the doctrine, whiche is euerie day proposed vnto vs in the name of God.
These two points Are well worth the noting, for they serve to make us to have in greater price and Reverence the Doctrine, which is every day proposed unto us in the name of God.
and to hold our selues thereto? When we see that God ceaseth not, but continueth daily to teach vs, ought not we for our part to be diligent and attentiue, to the end we might profite vnder him? And if at the first we be not so geuen vnto it,
and to hold our selves thereto? When we see that God ceases not, but Continueth daily to teach us, ought not we for our part to be diligent and attentive, to the end we might profit under him? And if At the First we be not so given unto it,
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And here is expresse mention made of the temple of Peor, to shewe, that although the people had in that place an obiect or sight to turne them to superstition,
And Here is express mention made of the temple of Peor, to show, that although the people had in that place an Object or sighed to turn them to Superstition,
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I did call you to possesse a land, which shoulde be dedicated to my seruice, where you shoulde haue seene nothing which might in any point haue offended you:
I did call you to possess a land, which should be dedicated to my service, where you should have seen nothing which might in any point have offended you:
I woulde haue bene purely worshipped according to my lawe, the lande should not haue bene vnhalowed & defiled with her old superstitions, all idolatrie should haue bene so raced out, that a man should heare nothing but my praises sounded:
I would have be purely worshipped according to my law, the land should not have be unhallowed & defiled with her old superstitions, all idolatry should have be so razed out, that a man should hear nothing but my praises sounded:
This is then as a vengeance which you feele for your sinnes, for as much as you haue not bene worthie to enter into the lande, which I did promise you.
This is then as a vengeance which you feel for your Sins, for as much as you have not be worthy to enter into the land, which I did promise you.
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and to behold an agreement & harmonie in religion, that God might be in all places purely worshipped, that when we are so neere to the superstitions of other, that we be constrained to see some of the markes and signes,
and to behold an agreement & harmony in Religion, that God might be in all places purely worshipped, that when we Are so near to the superstitions of other, that we be constrained to see Some of the marks and Signs,
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and that all is full of errours and corruptions, yet notwithstanding it behoueth that we haue recourse to the worde of God, to be guided thereby, which must strengthen vs in such sort, that we may defie all the superstitions of idolaters.
and that all is full of errors and corruptions, yet notwithstanding it behooves that we have recourse to the word of God, to be guided thereby, which must strengthen us in such sort, that we may defy all the superstitions of Idolaters.
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And therefore let vs put to our vse this certeine and infallible doctrine, the worde of God, to withdrawe vs from all wicked opinions, from all euill errours, from all that the diuell hath forged and counterfeited,
And Therefore let us put to our use this certain and infallible Doctrine, the word of God, to withdraw us from all wicked opinions, from all evil errors, from all that the Devil hath forged and counterfeited,
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ought it not to drawe vs so much the more vnto him? For when a mortall man is indebted and bounde vnto vs for some benefite and good turne, shall he not be accounted dissolute and verie vnthankfull,
ought it not to draw us so much the more unto him? For when a Mortal man is indebted and bound unto us for Some benefit and good turn, shall he not be accounted dissolute and very unthankful,
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if he reknowledge not the good we did him? Howe then shall there be lesse excuse towards the liuing God? Let vs then remember that Moses in this place maketh expresse mention of these two Kinges, which were banquished and subdued, to the end the people should reknowledge this benefite in this manner:
if he reknowledge not the good we did him? Howe then shall there be less excuse towards the living God? Let us then Remember that Moses in this place makes express mention of these two Kings, which were banquished and subdued, to the end the people should reknowledge this benefit in this manner:
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Who hath bene the cause of both these victories? Hath it not bene God, which hath ruled & gouerned all herein? Sithence then it is so, that he hath pitie on vs,
Who hath be the cause of both these victories? Hath it not be God, which hath ruled & governed all herein? Since then it is so, that he hath pity on us,
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& hath begonne to accomplish the promise whiche he made to our fathers, & that we haue alredie so good a warrant & gage thereof, ought not wee to endeuour to yeald our selues wholie to our God? Ought we not in all thinges to be subiecte vnto him? Ought we not to geue our selues ouer into his hand, which he hath shewed so strong by reason of the loue he beateth vs? See I say how Moses hath vnderstod this, which he reciteth touching the ouerthrow of Sehon & Og,
& hath begun to accomplish the promise which he made to our Father's, & that we have already so good a warrant & gage thereof, ought not we to endeavour to yeald our selves wholly to our God? Ought we not in all things to be Subject unto him? Ought we not to give our selves over into his hand, which he hath showed so strong by reason of the love he beats us? See I say how Moses hath understood this, which he reciteth touching the overthrow of Sihon & Og,
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euen to reproue the vnthankfulnesse of the people, if they submite not them selues willinglie to the seruice of their God, to whome they were so much bound.
even to reprove the unthankfulness of the people, if they submite not them selves willingly to the service of their God, to whom they were so much bound.
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But now we ought also to applie this doctrine to our owne vse that is, that as often as we perceiue in our selues any slouth or lithernesse in the busines of the Lord, any remisse negligence, any coldnes, any rebelliō of the flesh, which striueth & stubbornly resisteth in such sort, that wee come not to God with so cheerefull & earnest affection,
But now we ought also to apply this Doctrine to our own use that is, that as often as we perceive in our selves any sloth or lithernesse in the business of the Lord, any remiss negligence, any coldness, any rebellion of the Flesh, which strives & stubbornly Resisteth in such sort, that we come not to God with so cheerful & earnest affection,
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Wretched creature, howe art thou so negligent, that thou cleauest not to thy God, when he hath declared his will vnto vs? Consider what thou holdest of him, consider the benefits he hath bestowed on thee, euen vnto this houre.
Wretched creature, how art thou so negligent, that thou cleavest not to thy God, when he hath declared his will unto us? Consider what thou holdest of him, Consider the benefits he hath bestowed on thee, even unto this hour.
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Sith then it is so, that our Lorde ceaseth not to confirme daily his goodnesse towards vs, let vs on our part aduise our selues and consider to take this occasion, to serue him with a more ardent desire,
Sith then it is so, that our Lord ceases not to confirm daily his Goodness towards us, let us on our part advise our selves and Consider to take this occasion, to serve him with a more Ardent desire,
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In this sense it foloweth, that Moses speaketh to the people of Israel saying, Heare O Israel the lawe which the Lord hath caused to be proposed vnto you, that ye may learne it, and obserue it.
In this sense it Followeth, that Moses speaks to the people of Israel saying, Hear Oh Israel the law which the Lord hath caused to be proposed unto you, that you may Learn it, and observe it.
Here againe Moses setteth downe the preface, of which before we tooke some view, that the Lawe is not geuen onely, to the end that men should heare it, to knowe what it conteineth:
Here again Moses sets down the preface, of which before we took Some view, that the Law is not given only, to the end that men should hear it, to know what it Containeth:
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In fewe wordes, we see that the doctrine of God consisteth in practise, and that we must by our doinges shewe, that we haue not in vaine bene taught it.
In few words, we see that the Doctrine of God Consisteth in practice, and that we must by our doings show, that we have not in vain be taught it.
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but that we must receiue it with all diligence, and applie our whole studies therein. For what is the causes that wee profite so euill in the woord of God,
but that we must receive it with all diligence, and apply our Whole studies therein. For what is the Causes that we profit so evil in the word of God,
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wee seeke not to performe our dueties as we ought, in obseruing that whiche is taught vs. But let vs aduise our selues to be better and more diligent scholers,
we seek not to perform our duties as we ought, in observing that which is taught us But let us advise our selves to be better and more diligent Scholars,
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Seeing then it is so, that God cōmeth downe vnto vs, in such sorte, as to make a plaine and familiar declaration of his will, what excuse shall we haue to alledge,
Seeing then it is so, that God comes down unto us, in such sort, as to make a plain and familiar declaration of his will, what excuse shall we have to allege,
if his woord be lost in vs, or if it slippe from vs, or if we keepe it not to make our profite thereof? It is true, that for asmuch as we are ouer dull and ignorant, we shall alwayes find much obscuritie in the woord of God, that the langauge of the Lord is to high and profound for vs,
if his word be lost in us, or if it slip from us, or if we keep it not to make our profit thereof? It is true, that for as as we Are over dull and ignorant, we shall always find much obscurity in the word of God, that the langauge of the Lord is to high and profound for us,
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But, vntill wee haue profited so much, that we are come hither, let vs not thinke that we haue profited any thing at all in the doctrine which hath bene taught vs. Let this worde therefore of Doing be often called to minde,
But, until we have profited so much, that we Are come hither, let us not think that we have profited any thing At all in the Doctrine which hath be taught us Let this word Therefore of Doing be often called to mind,
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As howe? Beholde, God doth vs this courtesie in vouchsafing to teach vs. And why is that? Is it to this end, that we shoulde onely lend our eares to say in the end, Yea:
As how? Behold, God does us this courtesy in vouchsafing to teach us And why is that? Is it to this end, that we should only lend our ears to say in the end, Yea:
Thus wee se in effect what Moses meant, when he protested vnto the people in this preface, that he set before them the lawe, not that they shoulde heare it,
Thus we see in Effect what Moses meant, when he protested unto the people in this preface, that he Set before them the law, not that they should hear it,
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to stand on articles with vs, that he wilbe our father and sauiour, that he will receiue vs for his flocke and heritage, that wee may liue vnder his gard and protection, offering vs euerlasting life:
to stand on Articles with us, that he will our father and Saviour, that he will receive us for his flock and heritage, that we may live under his guard and protection, offering us everlasting life:
seeing that he doth all these thinges, ought not our heart to be softened though it were of stone? When the creatures behold that the liuing God abaseth himself hitherto,
seeing that he does all these things, ought not our heart to be softened though it were of stone? When the creatures behold that the living God abaseth himself hitherto,
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and that you are not worthie to come nighe me, or to haue any acquaintaunce with him, which can command what he will without any further declaration than this.
and that you Are not worthy to come High me, or to have any acquaintance with him, which can command what he will without any further declaration than this.
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for I haue no neede nor want of any thing whatsoeuer, and what benefite can you bestowe on me? But all which I haue done and doe, is onely for your profite, and for your welfare.
for I have no need nor want of any thing whatsoever, and what benefit can you bestow on me? But all which I have done and doe, is only for your profit, and for your welfare.
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if we be not herewith beaten downe to humble our selues vnder him laying aside all our pride and hautinesse? It is not therefore without, cause, that Moses speaketh here of the couenaunt which God hath made with his people, to the end that especially his fauour and goodnesse shoulde be knowen.
if we be not herewith beaten down to humble our selves under him laying aside all our pride and haughtiness? It is not Therefore without, cause, that Moses speaks Here of the Covenant which God hath made with his people, to the end that especially his favour and Goodness should be known.
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in such sort that he hath here as it were laid forth his bowelles of loue and compassion towards vs. Seeing therefore God hath presented vnto vs his heart in the person of our Lorde Iesus Christ, and wee heare besides the protestation which Iesus Christ maketh, that he will call vs no more his seruaunts, but his friendes:
in such sort that he hath Here as it were laid forth his bowels of love and compassion towards us Seeing Therefore God hath presented unto us his heart in the person of our Lord Iesus christ, and we hear beside the protestation which Iesus christ makes, that he will call us no more his Servants, but his Friends:
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must it not I beseeche you needes be, that the diuell hath bewitched vs, if wee bee not hereby moued to frame ourselues wholy vnto him, renouncing euen our selues,
must it not I beseech you needs be, that the Devil hath bewitched us, if we be not hereby moved to frame ourselves wholly unto him, renouncing even our selves,
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when we feele our selues idely disposed in the worke of the Lord, & are euen brought into an heauie sleepe by the cares of this world, to stirre our selues vp to praise our God, let vs haue in minde this couenaunt which the Lord hath made with vs. Nowe herevpon Moses further addeth:
when we feel our selves idly disposed in the work of the Lord, & Are even brought into an heavy sleep by the Cares of this world, to stir our selves up to praise our God, let us have in mind this Covenant which the Lord hath made with us Now hereupon Moses further adds:
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for it may bee taken for a comparison which Moses maketh, the better to declare, that the people which then liued, ought to bee so much the more diligent in the seruice of God,
for it may be taken for a comparison which Moses makes, the better to declare, that the people which then lived, ought to be so much the more diligent in the service of God,
See then howe Abraham instructed his familie, not after some bare and naked manner, but in the iudgements and statutes and ordinaunces of the Lord, Briefly, wee must needes say that Abraham had the lawe of God imprinted in his heart:
See then how Abraham instructed his family, not After Some bore and naked manner, but in the Judgments and statutes and ordinances of the Lord, Briefly, we must needs say that Abraham had the law of God imprinted in his heart:
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yet loe besides a benefite not to be contemned, when God hath sent this lawe in the two tables, to the end the instruction thereof might remaine and abide for euer to his people,
yet lo beside a benefit not to be contemned, when God hath sent this law in the two tables, to the end the instruction thereof might remain and abide for ever to his people,
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We see then what we may gather vpon this sentence, euen as much as if Moses should haue said vnto the people, Beloued, acknowlege we the benefite the Lord bestoweth on vs this day,
We see then what we may gather upon this sentence, even as much as if Moses should have said unto the people, beloved, acknowledge we the benefit the Lord bestoweth on us this day,
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True it is, that he did sufficiently instruct them, & as much as was necessarie & requisite for their saluation - but here is yet an higher degree & further steppe, to which we are come at this day,
True it is, that he did sufficiently instruct them, & as much as was necessary & requisite for their salvation - but Here is yet an higher degree & further step, to which we Are come At this day,
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as he hath done vnto vs. And this is that which Christ said to his disciples, That many Kings and Prophets haue desired to see those thinges which you see, & heare those thinges preached which you heare,
as he hath done unto us And this is that which christ said to his Disciples, That many Kings and prophets have desired to see those things which you see, & hear those things preached which you hear,
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Seeing then it is so, that God of his infinite mercie & goodnesse vouchsafeth to preferre vs before the Patriarches and Prophetes, (as it is also said, that the Prophets serued not so much their owne time as ours,) we ought with greater diligence to suffer our selues to be taught vnder him, & to applie our selues wholy to his doctrine.
Seeing then it is so, that God of his infinite mercy & Goodness vouchsafeth to prefer us before the Patriarchs and prophets, (as it is also said, that the prophets served not so much their own time as ours,) we ought with greater diligence to suffer our selves to be taught under him, & to apply our selves wholly to his Doctrine.
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yet when we shall haue weighed all the wordes, wee shall finde that Moses, when he saith that God did not make his couenaunt with them which heard the lawe the first day it was published, meaneth to say, that not onely with them he made his couenaunt,
yet when we shall have weighed all the words, we shall find that Moses, when he Says that God did not make his Covenant with them which herd the law the First day it was published, means to say, that not only with them he made his Covenant,
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The Lord our God (saith he) hath not made a couenant with our fathers, that is to say, he woulde not onely haue our fathers for his people, he was not tied to them,
The Lord our God (Says he) hath not made a Covenant with our Father's, that is to say, he would not only have our Father's for his people, he was not tied to them,
You must therefore obserue his lawe, because it hath bene established to bee perpetuall, to endure from age to age and to bee preached euen to the end of the worlde.
You must Therefore observe his law, Because it hath be established to be perpetual, to endure from age to age and to be preached even to the end of the world.
namely, that although we were not at first when the Gospell was published, although wee haue not seene with our eyes those thinges which are mentioned in the lawe,
namely, that although we were not At First when the Gospel was published, although we have not seen with our eyes those things which Are mentioned in the law,
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So then let vs note, that though we haue not liued in the time of Moses, this serueth not to alledge, that we may therefore contemne the admonitions he hath geuen & are conteined in the lawe.
So then let us note, that though we have not lived in the time of Moses, this serveth not to allege, that we may Therefore contemn the admonitions he hath given & Are contained in the law.
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Howe then must we be affected, when the Gospel is preched? We must remember that the sonne of God came into the world, not onely to instruct them, with whom he was conuersant in his manhood:
Howe then must we be affected, when the Gospel is preached? We must Remember that the son of God Come into the world, not only to instruct them, with whom he was conversant in his manhood:
but that he hath wonne vs to God his father, and hath called vs to saluation, by sending his Apostles, that their voice should sound to the endes of the worlde, to them which heard not him, to make them partakers of the doctrine of saluation:
but that he hath won us to God his father, and hath called us to salvation, by sending his Apostles, that their voice should found to the ends of the world, to them which herd not him, to make them partakers of the Doctrine of salvation:
or as if the Apostles with their owne mouthes did speake vnto vs. And this is that which wee haue to beare in minde vppon this place, that we make no alteration in the Church of GOD,
or as if the Apostles with their own mouths did speak unto us And this is that which we have to bear in mind upon this place, that we make no alteration in the Church of GOD,
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If we doe otherwise, it is as if wee woulde make the word of God mortall and corruptible with vs. So then let vs learne, that though the worlde be variable and inconstant,
If we do otherwise, it is as if we would make the word of God Mortal and corruptible with us So then let us Learn, that though the world be variable and inconstant,
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and though there bee none of vs, whiche hath not alwayes many gadding opinions, whiche trotte in our braine, that yet not withstanding, concerning that the word of God hath appointed, we are not to take that libertie, to doe at one time this,
and though there be none of us, which hath not always many gadding opinions, which trot in our brain, that yet not withstanding, Concerning that the word of God hath appointed, we Are not to take that liberty, to do At one time this,
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To be short, whereas Moses saith, Heare we that are all aliue at this day, it is to declare & proue, that men during their life time, ought not to forge any newe Lawe, that they ought not to haue to day one, to morrowe an other.
To be short, whereas Moses Says, Hear we that Are all alive At this day, it is to declare & prove, that men during their life time, ought not to forge any new Law, that they ought not to have to day one, to morrow an other.
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And why? For the life of man is in the lawe of God, which ought to suffice vs. Let vs then make our profite by regarding the thinges that tend therevnto.
And why? For the life of man is in the law of God, which ought to suffice us Let us then make our profit by regarding the things that tend thereunto.
ought we not to bestowe it & employ it in his seruice? Ought it not to be wholie consecrated to his will? We see then how Moses reproueth here all them which wander,
ought we not to bestow it & employ it in his service? Ought it not to be wholly consecrated to his will? We see then how Moses Reproveth Here all them which wander,
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and to go forward, encreasing in the knowledge & practise of it, till God shall drawe vs out of this world, knowing that he will vouchsafe to take vs into his couenaunt,
and to go forward, increasing in the knowledge & practice of it, till God shall draw us out of this world, knowing that he will vouchsafe to take us into his Covenant,
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And thus we see what we haue togather vpon this place, to the end we may the better bee disposed and prepared to receiue the instructions, which shall hereafter be geuen vs, concerning the lawe of God and his Commaundements.
And thus we see what we have together upon this place, to the end we may the better be disposed and prepared to receive the instructions, which shall hereafter be given us, Concerning the law of God and his commandments.
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Nowe let vs cast our selues downe before the maiestie of our good God, with acknowleging of our sinnes, desiring him to make vs feele them better than we haue done, in such sort that we desire nothing but to yeald out selues wholie vnto him:
Now let us cast our selves down before the majesty of our good God, with acknowledging of our Sins, desiring him to make us feel them better than we have done, in such sort that we desire nothing but to yeald out selves wholly unto him:
and affections, that we may alwayes magnifie his goodnesse, whiche he vseth towards vs, that we may profite by it, in rendring vnto him that obedience and dutie which he deserueth, especially,
and affections, that we may always magnify his Goodness, which he uses towards us, that we may profit by it, in rendering unto him that Obedience and duty which he deserves, especially,
for that it hath pleased him to bring and deliuer vnto vs his lawe, and that he is not onely contented to shew vs the way of well liuing, but hath vouchsafed also to adopt vs for his children,
for that it hath pleased him to bring and deliver unto us his law, and that he is not only contented to show us the Way of well living, but hath vouchsafed also to adopt us for his children,
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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,
1 Then Moses called all Israel and said unto them, Hear Oh Israel the ordinances and the laws which I Set before you this day, that you may Learn them,
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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.
WE have seen heretofore how greatly Moses hath laboured to make the people perceive the Majesty which is in the word of God, to the end they should receive it with all Reverence and Fear.
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:
For although men protest that they will obey God, (for so nature constrains them,) yet can they not order them selves and their doings according to his word:
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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.
See then how Moses, not without cause, so often heretofore hath waned the people, that the word of God should be of such Majesty towards us, that all creatures should tremble At it.
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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:
And now again he adds a confirmation of the same matter when he Says, That the Lord talke• face to face on the mount, out of the midst of the fire: as if bee should say:
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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,
But before we pass any further, one may Here make a question, How it is said that God spoke face to face, seeing that men cannot comprehend his infinite glory? For with what eye can we contemplate his substance & being? We Are so frail & weak, that if God should but show one beam of his brightness,
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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.
For then God declared not himself in so familiar a fashion as he does unto us, by the means of our Lord Iesus christ, who is the lively image of him.
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.
but it behooves that he show it according to our rudeness and infirmity. Yet notwithstanding, from the beginning of the world God hath appeared unto Mortal men.
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.
Now we understand the meaning of Moses, from whence we have to gather a good Lesson, that is, that if God declare not himself unto us After so high & glorious a manner as our lust Desires, let us know that he doth it for our profit and salvation.
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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:
For let us have an eye to our infirmity, and it will be sufficient to abate that over boldness, to the which our nature always stirs us For we would inquire and seek After the secrets of God, without end or measure:
And although Moses had a wonderfull reuelation of the glorie of God, as he speaketh in Exodus 33, That the Lord spake face to face vnto him, as a man speaketh vnto his friend:
And although Moses had a wonderful Revelation of the glory of God, as he speaks in Exodus 33, That the Lord spoke face to face unto him, as a man speaks unto his friend:
when there is any mention of the appearance of God, what must we do which doe but traile here and creepe on the ground? But how so euer it be, God will condemne vs of vnthankfulnesse,
when there is any mention of the appearance of God, what must we do which do but trail Here and creep on the ground? But how so ever it be, God will condemn us of unthankfulness,
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For it is there especially, that God will bee knowen of men, to the intent they shoulde worshippe him, receiuing simply what soeuer commeth out of his mouth.
For it is there especially, that God will be known of men, to the intent they should worship him, receiving simply what soever comes out of his Mouth.
when one preacheth and expoundeth it vnto vs, or that wee our selues reade it, this speach of his must serue to humble vs, to the end that God may bee with all reuerence exalted,
when one Preacheth and expoundeth it unto us, or that we our selves read it, this speech of his must serve to humble us, to the end that God may be with all Reverence exalted,
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For all that which is conteined in the holy Scripture, is in such sort proued, that one may say, that God hath spoken to men euen after a visible manner.
For all that which is contained in the holy Scripture, is in such sort proved, that one may say, that God hath spoken to men even After a visible manner.
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because of our fault & infirmitie ▪ Howbeit, he ceaseth not to shew vs some mark of his glorie, in such sort, that his word may be knowen to be heauenly:
Because of our fault & infirmity ▪ Howbeit, he ceases not to show us Some mark of his glory, in such sort, that his word may be known to be heavenly:
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that if men, as we are, be appointed messengers to preach vnto vs the word of God, it ought not in our estimation derogate any thing from the maiestie thereof.
that if men, as we Are, be appointed messengers to preach unto us the word of God, it ought not in our estimation derogate any thing from the majesty thereof.
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& not be daunted, & cast down, as with the force of som vehement thundring, to the bottomlesse pit of hell? Let vs note then, that when God hath ordeined, that his word should be preached to vs by men, & committed to writing:
& not be daunted, & cast down, as with the force of Some vehement thundering, to the bottomless pit of hell? Let us note then, that when God hath ordained, that his word should be preached to us by men, & committed to writing:
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therein he applieth himselfe to our weaknes, and dealeth with vs, as if he were a mortal man, to the end we should not feare to come vnto him, being drawen by so great lenitie and gentlenesse.
therein he Applieth himself to our weakness, and deals with us, as if he were a Mortal man, to the end we should not Fear to come unto him, being drawn by so great lenity and gentleness.
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And withall let vs consider, what honour he doeth vs, when he vouchsafeth to choose out from among vs poore and vile wretches, to represent his person,
And withal let us Consider, what honour he doth us, when he vouchsafeth to choose out from among us poor and vile wretches, to represent his person,
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For what greater thing could he yeald vnto the Angels of heauen? What more honourable charge & office could he commit vnto them? Therefore when he daineth & vouchsafeth men of so great and excellent honour,
For what greater thing could he yeald unto the Angels of heaven? What more honourable charge & office could he commit unto them? Therefore when he daineth & vouchsafeth men of so great and excellent honour,
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as to carrie abroad his word as his Embassadours, doth he not declare vnto vs in this one thing his more than fatherlie goodnesse toward vs? Now on the other side he maketh triall of our humilitie.
as to carry abroad his word as his ambassadors, does he not declare unto us in this one thing his more than fatherly Goodness towards us? Now on the other side he makes trial of our humility.
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For his will is made more than certein, if so bewe be not vnthankfull in receiuing the signes which he hath geuen vs. Thus ye see then, what we haue to note in this place,
For his will is made more than certain, if so hew be not unthankful in receiving the Signs which he hath given us Thus you see then, what we have to note in this place,
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yet when all is well considered, it should not bee profitable for vs. And therefore let vs knowe, that this ought not to lessen the certeintie and assurance of our faith,
yet when all is well considered, it should not be profitable for us And Therefore let us know, that this ought not to lessen the certainty and assurance of our faith,
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In this place, GOD, to hold his people as with a bridle in obedience, telleth them, that the knowledge they haue, ought to keepe them farre from all superstitions.
In this place, GOD, to hold his people as with a bridle in Obedience, Telleth them, that the knowledge they have, ought to keep them Far from all superstitions.
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for asmuch as the founteine of idolatrie proceedeth from their owne malice, and vnthankfulnesse, when as men by their owne motion haue forsaken the euerliuing GOD.
for as as the fountain of idolatry Proceedeth from their own malice, and unthankfulness, when as men by their own motion have forsaken the everliving GOD.
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it must needes then be concluded, that they, whiche hauing knowen me, turne themselues after their idols, haue no excuse to alledge, that they haue not willinglie and wittinglie renounced the liuing GOD.
it must needs then be concluded, that they, which having known me, turn themselves After their Idols, have no excuse to allege, that they have not willingly and wittingly renounced the living GOD.
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Nowe, when he adioyneth, That he is the GOD of his people: this is to shew that he hath sufficiently declared himselfe to bee knowen vnto them, as if he did say:
Now, when he adjoineth, That he is the GOD of his people: this is to show that he hath sufficiently declared himself to be known unto them, as if he did say:
He alledgeth yet further the fauour he did shew to this people, when he saith, That he brought them out of the land of Egypt, out of the house of bondage:
He allegeth yet further the favour he did show to this people, when he Says, That he brought them out of the land of Egypt, out of the house of bondage:
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and that the diuell did shutte vp their eyes, that they should not esteeme the fauour of GOD, according to the price and worthinesse thereof? That is the cause,
and that the Devil did shut up their eyes, that they should not esteem the favour of GOD, according to the price and worthiness thereof? That is the cause,
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In the end there is set downe the commaundement, that the people shoulde haue no other GOD before the face of him, whom they ought to hold for their God.
In the end there is Set down the Commandment, that the people should have no other GOD before the face of him, whom they ought to hold for their God.
First therefore, when it is said, I am the eternall or euerliuing, let vs learne so to weigh the sense and meaning of this woord, that when as the maiestie of GOD appeareth vnto vs, we imagine no other deitie.
First Therefore, when it is said, I am the Eternal or everliving, let us Learn so to weigh the sense and meaning of this word, that when as the majesty of GOD appears unto us, we imagine no other deity.
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If the brightnesse of the Sunne darken the light of the Starres, is it not great reason that when GOD sheweth him selfe, euerie one should worshippe him,
If the brightness of the Sun darken the Light of the Stars, is it not great reason that when GOD shows him self, every one should worship him,
and that all glorie, whiche shall haue bene before, be as it were brought to nothing? And this is the cause why it is saide to the Prophetes, That when the Lorde shall reigne, there shall then appeare no other brightnesse but his:
and that all glory, which shall have be before, be as it were brought to nothing? And this is the cause why it is said to the prophets, That when the Lord shall Reign, there shall then appear no other brightness but his:
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It behoueth then, that this woorde, Euerliuing, bridle all our fantasies and fond imaginations, in such sort, that wee presume not on the libertie to conceiue this and that,
It behooves then, that this word, Everliving, bridle all our fantasies and found Imaginations, in such sort, that we presume not on the liberty to conceive this and that,
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Nowe, when further he nameth himselfe, Our GOD, this is to entise vs after so gentle a manner, that his maiestie might be knowen vnto vs in most louing and amiable wise.
Now, when further he names himself, Our GOD, this is to entice us After so gentle a manner, that his majesty might be known unto us in most loving and amiable wise.
Now if this were vnder the lawe, by greater right it agreeth vnto vs. For although God in the person of his onely some would as it were be much abased,
Now if this were under the law, by greater right it agreeth unto us For although God in the person of his only Some would as it were be much abased,
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yet for all this remaineth he always in his glorie, neither is any thing diminished from the highnesse of that maiestie, whereof he here maketh mention.
yet for all this remains he always in his glory, neither is any thing diminished from the highness of that majesty, whereof he Here makes mention.
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how is it that wee make but a scorne and mockerie of it? Where is (I say) the feare which we owe to our GOD? For it seemeth, that wee will feare a mortall creature more than the liuing GOD, which hath all preeminence,
how is it that we make but a scorn and mockery of it? Where is (I say) the Fear which we owe to our GOD? For it seems, that we will Fear a Mortal creature more than the living GOD, which hath all preeminence,
It is true, that God here especially bindeth vnto himselfe the people of Israel aboue all other nations, to which end he expressely setteth downe the redemption he had wrought them:
It is true, that God Here especially binds unto himself the people of Israel above all other Nations, to which end he expressly sets down the redemption he had wrought them:
But when God speaketh, wee must consider of all the benefites for the which wee are indebted to him, which albeit they are in number infinite and inestimable:
But when God speaks, we must Consider of all the benefits for the which we Are indebted to him, which albeit they Are in number infinite and inestimable:
or downe belowe, and take a diligent view of all the tokens he sheweth vs of his loue, seeing that he hath created the worlde for our sake, that he hath appointed all thinges to our vse, considering that he hath engrauen his owne image in vs, that wee shoulde be immortall, vnderstanding that he hath prepared a better heritage for vs than this brittle and transitorie life:
or down below, and take a diligent view of all the tokens he shows us of his love, seeing that he hath created the world for our sake, that he hath appointed all things to our use, considering that he hath engraved his own image in us, that we should be immortal, understanding that he hath prepared a better heritage for us than this brittle and transitory life:
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Againe, when wee shall haue knowen howe farre we are all bound to God in generall, let euerie one in the priuie chamber of his owne heart consider the benefits which he hath receiued of the handes of God.
Again, when we shall have known how Far we Are all bound to God in general, let every one in the privy chamber of his own heart Consider the benefits which he hath received of the hands of God.
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And in steade of that which was said in old time to the people of Israel, I haue redeemed you out of the land of Egypt, let vs remember from whence our Lord hath deliuered vs,
And in stead of that which was said in old time to the people of Israel, I have redeemed you out of the land of Egypt, let us Remember from whence our Lord hath Delivered us,
they are but bondslaues of Sathan, they haue a sinke & bottomlesse gulfe of corruption in them, they are worthie that the wrath & malediction of God fal on their heads:
they Are but bondslaves of Sathan, they have a sink & bottomless gulf of corruption in them, they Are worthy that the wrath & malediction of God fall on their Heads:
as is the holie and sacred bloud of the sonne of God, ought wee not wholie to yeelde our selues vnto him? And withall let vs note, that if it be said, That Egypt was a house of bondage, what thraldome and seruitude is this,
as is the holy and sacred blood of the son of God, ought we not wholly to yield our selves unto him? And withal let us note, that if it be said, That Egypt was a house of bondage, what thraldom and servitude is this,
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when Sathan holdeth vs in his bondes, and vnder his tyrannie, in such sort that wee haue no meane to escape death, that we bee excluded from all hope of saluation, that God is our enimie and aduersarie? Nowe being deliuered from all this, is not our redemption farre more greater and excellent than this, whereof Moses here speaketh? So in steede that it was sa•ed to the auncient people, Thy God hath deliuered thee out of the land of Egypt, it is nowe said, That wee be redeemed from the bondage of Sathan to liue vnto the Lord,
when Sathan holds us in his bonds, and under his tyranny, in such sort that we have no mean to escape death, that we be excluded from all hope of salvation, that God is our enemy and adversary? Now being Delivered from all this, is not our redemption Far more greater and excellent than this, whereof Moses Here speaks? So in steed that it was sa•ed to the ancient people, Thy God hath Delivered thee out of the land of Egypt, it is now said, That we be redeemed from the bondage of Sathan to live unto the Lord,
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It is then good reason, that Iesus Christ should be Lord both of the liuing & of the dead, seeing he hath not spared himself for our redemption & saluation And besides this, that the sonne of God hath offered himselfe vpon the crosse to redeeme vs, let vs knowe that at this day by the meane of the Gospell he maketh vs partakers of this benefite:
It is then good reason, that Iesus christ should be Lord both of the living & of the dead, seeing he hath not spared himself for our redemption & salvation And beside this, that the son of God hath offered himself upon the cross to Redeem us, let us know that At this day by the mean of the Gospel he makes us partakers of this benefit:
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And withall let vs note, that forasmuch as the Gospell is preached vnto vs, we haue herein a sure testimonie, that the sonne of God will make the redemption which he hath once accomplished, auailable vnto vs,
And withal let us note, that forasmuch as the Gospel is preached unto us, we have herein a sure testimony, that the son of God will make the redemption which he hath once accomplished, available unto us,
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Let vs learne then that our vnthankfulnesse shalbe so much the more vilainous, if wee employ not all our paines to serue that God, which hath by such benefites bounde vs vnto himselfe.
Let us Learn then that our unthankfulness shall so much the more villainous, if we employ not all our pains to serve that God, which hath by such benefits bound us unto himself.
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But as for vs, seeing God hath drawen vs to himselfe, is not this a most streight obligation, to make vs knit our selues wholie vnto him, to make vs hold the obedience of the doctrine proposed vnto vs in his name? Let vs therefore learne so to cleaue vnto our God, that we renounce all that we might forge of our owne braine, that we stagger no more hither or thither,
But as for us, seeing God hath drawn us to himself, is not this a most straight obligation, to make us knit our selves wholly unto him, to make us hold the Obedience of the Doctrine proposed unto us in his name? Let us Therefore Learn so to cleave unto our God, that we renounce all that we might forge of our own brain, that we stagger no more hither or thither,
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Knowe wee that there is one God which will possesse vs for his people, & so wholie possesse vs, that his honour be not taken from him, to be bestowed on creatures, knowe we that he watcheth ouer vs, to the end wee shoulde acknowledge, that it is he onely whom wee must call vpon,
Knowe we that there is one God which will possess us for his people, & so wholly possess us, that his honour be not taken from him, to be bestowed on creatures, know we that he watches over us, to the end we should acknowledge, that it is he only whom we must call upon,
Now let vs cast our selues downe before the face of our good God, with acknowledging of our faults, beseeching him that he will make vs feele them better than we haue done, that we may be led to a true and earnest repentaunce, that he will mortifie vs more and more, cutting off our euill and disordered affections, to the end wee may bee wholy geuen to feare and honour him.
Now let us cast our selves down before the face of our good God, with acknowledging of our Faults, beseeching him that he will make us feel them better than we have done, that we may be led to a true and earnest Repentance, that he will mortify us more and more, cutting off our evil and disordered affections, to the end we may be wholly given to Fear and honour him.
And because we cannot serue him so purely as he deserueth, whiles wee bee helde bound vnder the infirmittes of our flesh, pray we him that he will beare with vs,
And Because we cannot serve him so purely as he deserves, while we be held bound under the infirmittes of our Flesh, pray we him that he will bear with us,
BEcause men are so farre inclined to corrupte the worshippe of God by wicked superstitions, it behoueth that God feare them by his threates, to the end they might be as it wereforceably kept backe:
Because men Are so Far inclined to corrupt the worship of God by wicked superstitions, it behooves that God Fear them by his Treats, to the end they might be as it wereforceably kept back:
when otherwise they woulde carrie them selues headlong by their vanitie, to imagine of GOD cleane contrarie to all that which is agreeable with his Maiestie.
when otherwise they would carry them selves headlong by their vanity, to imagine of GOD clean contrary to all that which is agreeable with his Majesty.
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If God shewe not, that he will not suffer idolatrie, and that wee bee not wounded with such threats, there is not one amongest vs which forgeth not an infinite number of idols,
If God show not, that he will not suffer idolatry, and that we be not wounded with such Treats, there is not one amongst us which forgeth not an infinite number of Idols,
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And withall wee may note, to what purpose our good meanings serue vs. For if there be any thing in whiche men may excuse them selues with this, that they thinke they do well, it is when they forge vnto them selues idols.
And withal we may note, to what purpose our good meanings serve us For if there be any thing in which men may excuse them selves with this, that they think they do well, it is when they forge unto them selves Idols.
and to haue a more strong assuraunce that GOD will heare them in their requestes: These then are the men whiche may best pretend this colour of good meaning:
and to have a more strong assurance that GOD will hear them in their requests: These then Are the men which may best pretend this colour of good meaning:
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We are then instructed in this place to doe nothing as seemeth vs, especially when there is any question of the seruice of God, that we attempt nothing after our owne fantasies,
We Are then instructed in this place to do nothing as seems us, especially when there is any question of the service of God, that we attempt nothing After our own fantasies,
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The one is, that because wee are by nature ouer much giuen to idolatrie, this threatning of God commes alwayes before our eyes, to the end we presume not to mingle any thing with his word,
The one is, that Because we Are by nature over much given to idolatry, this threatening of God comes always before our eyes, to the end we presume not to mingle any thing with his word,
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but contrarie wise let vs remember, that the principall seruice which God requireth, is obedience. Nowe let vs come to the wordes which are set downe in this sentence:
but contrary wise let us Remember, that the principal service which God requires, is Obedience. Now let us come to the words which Are Set down in this sentence:
and that wee abide stedfast in that, whereof wee haue knowledge. For this cause God repeateth this thing, That he hath declared himselfe to his people,
and that we abide steadfast in that, whereof we have knowledge. For this cause God repeateth this thing, That he hath declared himself to his people,
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that we shoulde burne within our selues when wee see his maiestie reprochfully abused, it would be (I say) that wee should then feele within vs a burning and consuming fire.
that we should burn within our selves when we see his majesty reproachfully abused, it would be (I say) that we should then feel within us a burning and consuming fire.
But what? Wee are curious to mainteine our owne honour, and in the meane while wee will suffer that the honour of the Lorde bee trampled vnder feete, that men make their sporte and game of it, that men haue it in derision and mockerie,
But what? we Are curious to maintain our own honour, and in the mean while we will suffer that the honour of the Lord be trampled under feet, that men make their sport and game of it, that men have it in derision and mockery,
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after he hath reproued our loosenesse and vnthankfulnesse in this point, shewe that although wee haue bene carelesse herein, he will yet haue such a zeale as behoueth him to mainteine his honour,
After he hath reproved our looseness and unthankfulness in this point, show that although we have be careless herein, he will yet have such a zeal as behooves him to maintain his honour,
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and that when he shall bee trode vnder the feete of men, he will execute on them a sharpe and grieuous reuenge? Nowe to the ende that wee shoulde knowe that being gelous in his honours behalfe, he knoweth well in what sorte to punish the idolaters, he taketh to himselfe the name of God, which importeth force and strength, as we haue alreadie touched:
and that when he shall be trodden under the feet of men, he will execute on them a sharp and grievous revenge? Now to the end that we should know that being jealous in his honours behalf, he Knoweth well in what sort to Punish the Idolaters, he Takes to himself the name of God, which imports force and strength, as we have already touched:
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For Moses vnderstandeth in this place, that which is more fully expressed by the Prophete Nahum, when he sayeth, The Lorde is agelous GOD, a God of vengeance, a God which punisheth them that haue offended, which reserueth wrath for his enimies, a God, which shall come in a whirle winde and tempest.
For Moses understandeth in this place, that which is more Fully expressed by the Prophet Nahum, when he Saith, The Lord is agelous GOD, a God of vengeance, a God which Punisheth them that have offended, which reserveth wrath for his enemies, a God, which shall come in a whirl wind and tempest.
The Prophete vseth this word, that God is Gelous, that is to say, that he is not forgetfull, that he hath not his eyes closed and shut vp when men contemne him,
The Prophet uses this word, that God is Jealous, that is to say, that he is not forgetful, that he hath not his eyes closed and shut up when men contemn him,
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Nowe after that he hath spoken of this affection, that is to say, that God will mainteine his honour, he sheweth by and by that he hath wherewith to doe it, that he is armed with force and might to punish his enimies,
Now After that he hath spoken of this affection, that is to say, that God will maintain his honour, he shows by and by that he hath wherewith to do it, that he is armed with force and might to Punish his enemies,
and aboue all, when wee shall haue peruerted the puritie of his seruice by our wicked inuentions, rashly attempting that which our braine hath fondly conceiued.
and above all, when we shall have perverted the purity of his service by our wicked Inventions, rashly attempting that which our brain hath fondly conceived.
Now withall, God is not here contented to threaten them which by idolatrie are turned away from his lawe, in saying onely that he will punish them in their owne persons,
Now withal, God is not Here contented to threaten them which by idolatry Are turned away from his law, in saying only that he will Punish them in their own Persons,
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He then which is innocent why shall he die? And albeit this reason were not sufficient, we haue the testimonie of the holie scripture, where God declareth, that he will not punish the innocent children for the sinnes of their fathers.
He then which is innocent why shall he die? And albeit this reason were not sufficient, we have the testimony of the holy scripture, where God Declareth, that he will not Punish the innocent children for the Sins of their Father's.
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For in the place of Ezechiel God vnderstandeth no other thing, but that those which are punished of him, cannot alledge their innocencie, that they cannot say that God doeth them any wrong or iniurie, if he vse them sharpely:
For in the place of Ezechiel God understandeth no other thing, but that those which Are punished of him, cannot allege their innocence, that they cannot say that God doth them any wrong or injury, if he use them sharply:
when euerie one shall see that he exceedeth neither measure nor reason. Nowe this is also certeine, that when God punisheth the children, because of the fathers:
when every one shall see that he exceeds neither measure nor reason. Now this is also certain, that when God Punisheth the children, Because of the Father's:
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Now seeing it is so, that the little infantes are not exempted from the auger & maledicion of God, it is certeine when he punisheth them, this shall not be without good cause:
Now seeing it is so, that the little Infants Are not exempted from the auger & maledicion of God, it is certain when he Punisheth them, this shall not be without good cause:
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First then let vs knowe, that God oweth vs nothing, and that if he bestowe any benefite vppon vs, this is altogether of his meere liberalitie, not that he is any thing beholding vnto vs. In the meane while,
First then let us know, that God owes us nothing, and that if he bestow any benefit upon us, this is altogether of his mere liberality, not that he is any thing beholding unto us In the mean while,
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Let God onely withdrawe his mercie, and shewe himselfe iudge ouer the whole worlde, and what shall beecome of vs? Surely wee shall all perishe, there is no remedie:
Let God only withdraw his mercy, and show himself judge over the Whole world, and what shall become of us? Surely we shall all perish, there is no remedy:
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if GOD drawe vs not out of the curse in whiche wee are, and that by his free mercie, without the least occasion of beeing bounde vnto vs. So nowe, seeing GOD may bring vs all to destruction,
if GOD draw us not out of the curse in which we Are, and that by his free mercy, without the least occasion of being bound unto us So now, seeing GOD may bring us all to destruction,
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And if one demaunde why God vseth his mercie towardes some, when on others he executeth his seueritie? It is certeine, the first and principall cause is vnknowen vnto vs,
And if one demand why God uses his mercy towards Some, when on Others he Executeth his severity? It is certain, the First and principal cause is unknown unto us,
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Ye see then the mercie which God extendeth to the children of the faithfull, that is to say, he suffereth them not to remaine in their corruption and wickednesse,
You see then the mercy which God extendeth to the children of the faithful, that is to say, he suffers them not to remain in their corruption and wickedness,
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so as they procure to themselues the wrath and anger of God more and more? Nowe then doth our Lorde punish them without good cause? Can then say they are innocent and guiltlesse:
so as they procure to themselves the wrath and anger of God more and more? Now then does our Lord Punish them without good cause? Can then say they Are innocent and guiltless:
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And when their children are estraunged from God, what reteine they but the filth and corruption of Adam? There is nothing else in them, but sinne and wickednesse.
And when their children Are estranged from God, what retain they but the filth and corruption of Adam? There is nothing Else in them, but sin and wickedness.
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Ye see then how he punisheth them in iustice, and that they can not shift them selues out of his hand, in saying that he doeth them wrong, that he is ouer cruell towardes them.
You see then how he Punisheth them in Justice, and that they can not shift them selves out of his hand, in saying that he doth them wrong, that he is over cruel towards them.
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True it is, that a man can neuer satisfie and content the rebellions, as wee see there are many which aduaunce them selues against God in this case, with such boldnesse and presumption, that good men which are sober and modest, are ashamed to behold them,
True it is, that a man can never satisfy and content the rebellions, as we see there Are many which advance them selves against God in this case, with such boldness and presumption, that good men which Are Sobrium and modest, Are ashamed to behold them,
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but leaue we these dogges to barke their fill, and in the meane time let vs glorifie our God in all humilitie, knowing at least wise this one thing, that he hath this authoritie,
but leave we these Dogs to bark their fill, and in the mean time let us Glorify our God in all humility, knowing At least wise this one thing, that he hath this Authority,
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and men shall know that you haue rebelled against him, whiche shewed you so many of his benefites, that at least you should haue bene as the sheepe of his flocke, to bee gouerned by him and his worde.
and men shall know that you have rebelled against him, which showed you so many of his benefits, that At least you should have be as the sheep of his flock, to be governed by him and his word.
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Now then let vs take heede, wee bee not ouer sluggish and past sense, when God in this manner stirreth vp and awaketh vs. Truely if onely in one woord,
Now then let us take heed, we be not over sluggish and past sense, when God in this manner stirs up and awakes us Truly if only in one word,
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but since wee are dull vppon the spurre, yet at least then, when God declareth that after he hath punished vs, he will yet followe on his vengeaunce vppon our posteritie,
but since we Are dull upon the spur, yet At least then, when God Declareth that After he hath punished us, he will yet follow on his vengeance upon our posterity,
& are so farre from being tractable to be taught, when they are threatened, they grind the teeth, they storme & rage, they are furious, & madde against God.
& Are so Far from being tractable to be taught, when they Are threatened, they grind the teeth, they storm & rage, they Are furious, & mad against God.
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This hating then of God is manifest enough in them which haue granted them selues a more outragious libertie of doing ill, in thē which are carried away as with a tempest in their wickednesse,
This hating then of God is manifest enough in them which have granted them selves a more outrageous liberty of doing ill, in them which Are carried away as with a tempest in their wickedness,
And why? For God requireth a willing seruice, he will not that we serue him with a seruile feare but his desire is that we come vnto his worship with a free & chearfull courage,
And why? For God requires a willing service, he will not that we serve him with a servile Fear but his desire is that we come unto his worship with a free & cheerful courage,
so as we bee not forced to come vnto him, but euen take a singular delight & pleasure therein, knowing that this is our true happinesse, that we desire nothing else,
so as we be not forced to come unto him, but even take a singular delight & pleasure therein, knowing that this is our true happiness, that we desire nothing Else,
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Will we then loue him? Will wee bee reformed to his obedience to take a pleasure in his seruice? Wee must firste knowe, that he is our father and sauiour,
Will we then love him? Will we be reformed to his Obedience to take a pleasure in his service? we must First know, that he is our father and Saviour,
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and to set our selues, & our doings in order according to his iustice in such sorte, that a man shall see a certeine conformitie & melodie betwene the lawe of God,
and to Set our selves, & our doings in order according to his Justice in such sort, that a man shall see a certain conformity & melody between the law of God,
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So then, as I haue alreadie touched, all they which loue God, they faile not to be obedient to his law, they cease not to obserue and keepe his commaundements,
So then, as I have already touched, all they which love God, they fail not to be obedient to his law, they cease not to observe and keep his Commandments,
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but wee shalbe conuicted to haue bene his enimies, and to haue waged open battell with him? And loe, is not this an execrable thing? Let vs therefore learne to haue our sinnes and offences in horrour and detestation,
but we shall convicted to have be his enemies, and to have waged open battle with him? And lo, is not this an execrable thing? Let us Therefore Learn to have our Sins and offences in horror and detestation,
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Therefore, when wee will rightly obserue his lawe, wee must first knowe, that God is vnto vs a kinde hearted father, gentle and fauourable vnto vs, to the end we may be led to yeeld vnto him like loue and affection.
Therefore, when we will rightly observe his law, we must First know, that God is unto us a kind hearted father, gentle and favourable unto us, to the end we may be led to yield unto him like love and affection.
For the rest which followeth, it is not without cause that God making comparison of his wrath and vengeaunce, with his fauour and mercie, saith, That he will punishe them that hate him to the thirde and fourth generation,
For the rest which follows, it is not without cause that God making comparison of his wrath and vengeance, with his favour and mercy, Says, That he will Punish them that hate him to the Third and fourth generation,
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For by this he declareth that, which is better and more folly expressed in other sentences of the scriptures, that is, That he is slow to anger, greatly inclined to compassion and pitie, that he is patient & of long suffering, that his anger endureth but a while, that his mercie is to life, & endureth for euer.
For by this he Declareth that, which is better and more folly expressed in other sentences of the Scriptures, that is, That he is slow to anger, greatly inclined to compassion and pity, that he is patient & of long suffering, that his anger Endureth but a while, that his mercy is to life, & Endureth for ever.
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and defaced his honour, busying your selues in your own dreames, and doating fanstes: you shall surely feele the punishment, and your children after you shall feele it:
and defaced his honour, busying your selves in your own dreams, and doting fanstes: you shall surely feel the punishment, and your children After you shall feel it:
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And in verie deede, as God by the threat we haue here heard, would reteine the world in true religion, to the end it shoulde make no idols nor puppittes to counterfeit him,
And in very deed, as God by the threat we have Here herd, would retain the world in true Religion, to the end it should make no Idols nor puppittes to counterfeit him,
I protest then, and declare vnto you, if you abide wholy and sincerely in my obedience, I will continue to bestowe my benefites vpon you, euen to a thousand generations:
I protest then, and declare unto you, if you abide wholly and sincerely in my Obedience, I will continue to bestow my benefits upon you, even to a thousand generations:
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although it bee as a rewarde of the seruice which is done him, He might well haue saide, I will consider the seruice of them which shall haue honoured and worshipped me, which shall haue loued mee in obseruing my lawe, I will shewe them that it is no lost labour to haue serued and honoured mee, as they shall haue done. God might haue spoken so.
although it bee as a reward of the service which is done him, He might well have said, I will Consider the service of them which shall have honoured and worshipped me, which shall have loved me in observing my law, I will show them that it is no lost labour to have served and honoured me, as they shall have done. God might have spoken so.
and obserued his commandements, and that this is not by any obligation of due debte, or because of their merites and desertes: for he vseth herein mercie.
and observed his Commandments, and that this is not by any obligation of due debt, or Because of their merits and deserts: for he uses herein mercy.
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but rather knowe, that God ment to declare by this, that when wee serue him the best that wee can, wee haue alwayes neede to bee borne, withall of him,
but rather know, that God meant to declare by this, that when we serve him the best that we can, we have always need to be born, withal of him,
The one is, that although we shoulde serue God in all puritie, if he recompense vs, it is not of any duetie he oweth vnto vs. For in deede, from whence commeth this, that wee haue serued him,
The one is, that although we should serve God in all purity, if he recompense us, it is not of any duty he owes unto us For in deed, from whence comes this, that we have served him,
Knowe wee therefore, that GOD sheweth himselfe gentle and liberall towardes vs, in that it pleaseth him to beare with our infirmities, making vs to tast his mercie, where he might of right make vs feele his rigour.
Knowe we Therefore, that GOD shows himself gentle and liberal towards us, in that it Pleases him to bear with our infirmities, making us to taste his mercy, where he might of right make us feel his rigour.
yea, though we shoulde enforce our selues to obey him, wee shoulde notwithstanding bee alwayes founde faultie, were it not that he would vse this mercie towardes vs, of which he here speaketh:
yea, though we should enforce our selves to obey him, we should notwithstanding be always found faulty, were it not that he would use this mercy towards us, of which he Here speaks:
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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, to the end he may lead vs to a true repentance,
Now let us cast our selves down, before the face of our good God, with acknowledging of our Faults, praying him that he will make us feel them better than we have done, to the end he may led us to a true Repentance,
and that being taught to feare him, we tremble and stand in such awe of him assoone as he shall threaten vs with his anger, wee may conceiue the force thereof, that being humbled therwith we run to his fatherly goodnes, not doubting but that if he hath once begonne to shewe himselfe our father and Sauiour, he will continue it euen after our death,
and that being taught to Fear him, we tremble and stand in such awe of him As soon as he shall threaten us with his anger, we may conceive the force thereof, that being humbled therewith we run to his fatherly Goodness, not doubting but that if he hath once begun to show himself our father and Saviour, he will continue it even After our death,
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But for all this in steede of honouring our God, and applying our whole studies and endeuours herevnto, it seemeth that wee haue conspired the cleane contrarie.
But for all this in steed of honouring our God, and applying our Whole studies and endeavours hereunto, it seems that we have conspired the clean contrary.
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others despise and mocke him, others with full throate & open mouth blaspheme him, so that we sufficiently declare, that wee knowe not why wee liue or should haue our being.
Others despise and mock him, Others with full throat & open Mouth Blaspheme him, so that we sufficiently declare, that we know not why we live or should have our being.
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Nowe because there is such a vice in vs, God, to remedie it, sheweth that wee ought likewise to abkeine from abusing his holie name, for this is as it were to vnhallow it,
Now Because there is such a vice in us, God, to remedy it, shows that we ought likewise to abkeine from abusing his holy name, for this is as it were to unhallow it,
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for we must consider of that whiche Esaie speaketh in the. 6. Chap. Lord I am a man of polluted lipps, & I dwel in the middest of a people, which is altogether filthie and defiled.
for we must Consider of that which Isaiah speaks in thee. 6. Chap. Lord I am a man of polluted lips, & I dwell in the midst of a people, which is altogether filthy and defiled.
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Seeing then we haue such filthinesse and vncleanes in vs, it is certeine we can not take the name of God in our mouth, were it not that God of his goodnesse would that we vse his name,
Seeing then we have such filthiness and uncleans in us, it is certain we can not take the name of God in our Mouth, were it not that God of his Goodness would that we use his name,
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But to the end that this be yet more clearely vnderstood, we must marke, that God vnder one kind would here shew vs, what maiestie there is in his name, to the end we speake not of it,
But to the end that this be yet more clearly understood, we must mark, that God under one kind would Here show us, what majesty there is in his name, to the end we speak not of it,
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namely, that if wee bee not beleued, if any matter were in doubt, the name of God should be brought foorth as Vmpier in the matter to end the controuersie,
namely, that if we be not believed, if any matter were in doubt, the name of God should be brought forth as Vampire in the matter to end the controversy,
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Is not this an inestimable goodnesse, that our Lorde abaseth himselfe somuch, as to permitte vs to vse his name? And why? For it is certeine that the maiestie of God is so precious, that it ought not to bee abased so farre:
Is not this an inestimable Goodness, that our Lord abaseth himself So much, as to permit us to use his name? And why? For it is certain that the majesty of God is so precious, that it ought not to be abased so Far:
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when we haue not a regarde to speake thereof in all wisdome and discretion, and consider whether the thing which is in controersie deserueth to bee confirmed in such manner or no:
when we have not a regard to speak thereof in all Wisdom and discretion, and Consider whither the thing which is in controersie deserves to be confirmed in such manner or no:
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It is true that God accounteth it for one kinde of his seruice, when men sweare by his name, not that he is herein bound vnto vs, but altogether the contrarie.
It is true that God accounteth it for one kind of his service, when men swear by his name, not that he is herein bound unto us, but altogether the contrary.
But yet doe we in swearing confesse that GOD hath all preeminence and superioritie ouer vs. He whiche is inferiour, sweareth by him which is his souereigne & greater, saith the Apostle to the Hebrewes.
But yet do we in swearing confess that GOD hath all preeminence and superiority over us He which is inferior, Sweareth by him which is his sovereign & greater, Says the Apostle to the Hebrews.
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Whosoeuer therefore forsweareth him selfe, that is to say, whosoeuer taketh the name of GOD in an euill conscience, to colour false thinges, to cloke and disguise an vntruth, to the end he might beguile and deceiue others:
Whosoever Therefore forsweareth him self, that is to say, whosoever Takes the name of GOD in an evil conscience, to colour false things, to cloak and disguise an untruth, to the end he might beguile and deceive Others:
And why? They turne the best side of the coate, they paint and trimme their matters so well, that it shall seeme verie well to men they speake the truth, & are not periured:
And why? They turn the best side of the coat, they paint and trim their matters so well, that it shall seem very well to men they speak the truth, & Are not perjured:
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and rottenesse it selfe, and yet will wee bee had in honour and estimation? And shall our God in the meane time bee placed beeneath as our vnderling? And thus we see, that there are at this day verie fewe of any religion in the worlde:
and rottenesse it self, and yet will we be had in honour and estimation? And shall our God in the mean time be placed beeneath as our underling? And thus we see, that there Are At this day very few of any Religion in the world:
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For howe is this, that the name of GOD runneth in euerie mans mouth? One can not bargaine for the worth of one farthing, without he hath some othe at the end of euerie word.
For how is this, that the name of GOD Runneth in every men Mouth? One can not bargain for the worth of one farthing, without he hath Some other At the end of every word.
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but if wee haue the zeale of God to be grieued, when his name shalbe throwne to the ground, see what quarels are made with vs, see on what spite men are set,
but if we have the zeal of God to be grieved, when his name shall thrown to the ground, see what quarrels Are made with us, see on what spite men Are Set,
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,
Now when the world is come into such a possession of contemning God, and men have hardened them selves herein, is not this a Signen that his majesty is not known nor regarded? And albeit, men yeald unto them selves such an outrageous liberty under this shadow, that the thing is accustomably used,
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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:
namely, that God bears graciously with us, and uses so great gentleness towards us, as that he is willing and content we use his name in things lawful and right:
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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.
by which leave of his we may sufficiently know, that he is more than a father unto us But withal he warneth us, to take so much the more diligent heed we abstain from all wicked Oaths.
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:
Now forasmuch as we protest in our Oaths, that God hath all superiority over us, by this we may understand, that all the Oaths which Are made by creatures Are wicked and intolerable, as proceeding from Superstition:
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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 shalbe further handled in the ninth Chapter of this booke.
or happily to awaken us when he sees us hardened in our Sins, and that we stand not in awe of his Judgments, he Sweareth by himself, he reserveth to him self this honour, whereof it shall further handled in the ninth Chapter of this book.
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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.
And for this purpose also, when there is mention made of superstitions, the Oaths of men Are put in as Witnesses to convince them, that they have turned them selves from the purity of the law.
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,
The Pastors, Says Ieremie, which have charge to conduct and lead the people, must teach them to swear by the name of God, that is, that all other Oaths be laid aside,
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.
As there Are Some which swear not expressly by the name of God, and yet notwithstanding they cease not to offend & transgress against this Commandment.
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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 you swear by heaven, is not this the throne of the living God? If you swear by his temple, is not this the place where his majesty Abideth? If then we think we shall not be accused and condemned,
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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,
Therefore, so let us briefly Learn, that we ought to bear such a Reverence to the name of God, that all Oaths be laid aside and banished from among us,
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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.
but that men be such liers, so full of falsehood and deceit, that when they speak the one to the other, none can believe that it is true which is said.
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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:
So then, it must needs be, that there is in us great wickedness, considering that when God hath given us a tongue, it is in part to communicate one with an other:
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:
we may then conclude, that superfluous Oaths proceed from the disloyalty and rebellion of men, neither need we to make much enquiry, or use any long process in this matter:
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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:
and let us not swear without great necessity, and being hereunto required. But to go on somewhat further in this matter, that all may be Easily understood:
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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,
Behold our Lord Iesus christ, which made himself of no reputation for a time, (as Saint Paul speaks) who being the fountain of all life, became Mortal man, having superiority & dominion over the Angels of Heaven, took the Form of a servant,
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.
even to shed his blood for our redemption, and in the end to suffer the curse that was due unto us And now for a recompense of all this, he must At this day be rend and torn in Pieces of the carrion and stinking mouths of them which name them selves Christians.
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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 humbling himself for us, have such a reward At our hands? God upbraideth the people of Israel in this sort, Oh my people, what have I done unto thee? I have brought thee out of Egypt, I have conducted thee by the desert, I have nourished thee in all gentleness and sweetness, I have planted thee as in my heritage, that thou Shouldst have been as a vine which should have born me good fruit, 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:
and must thou now be turned into bitterness unto me, and bring forth sour fruit to strangle and to choke me? Now the same appertaineth also At this day unto us For when the son of GOD, which is appointed Judge of the world, shall come in the last day, he may say unto us, What means this? You have born my name to be called Christians, you have be baptised, in witness and testimony that I was your redeemer:
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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,
I have drawn you forth of the deep dungeon, wherein you were plunged, I have Delivered you from everlasting death, by the cruel death which 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 for this cause I became man, I sbmitted my self to the malediction of GOD my Father, to the end you might be blessed by my grace, and by my mean.
I haue bene rent in pieces of you, I haue beene as a •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:
I have be rend in Pieces of you, I have been as a •easting stock, the death which I have snffered hath been had in derision and mockery, my blood which is the washing of your Souls, was as it were trampled under your feet:
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,
Behold our sovereign father shall sustain wrong and injury, behold in like manner our Lord Iesus christ, who not without cause is nam The Lord of glory,
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:
and yet notwithstanding, they which name them selves Christians, which make a countenance of procuring and maintaining his honour, will not be moved any whit therewith:
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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.
and to him that hath all sovereign majesty, that is, to our Lord Iesus christ, that we be throughly instructed to swear in such sort, that this be always to confirm, that it is he by whom we Are, that he is our Father, our Creator, & our Judge.
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Cursed be he which honoreth not his father & mother, Cursed be he which stealeth, Cursed be he which committeth adulterie, Cursed be he which obserueth not all the thinges which are conteined in the lawe.
Cursed be he which Honoureth not his father & mother, Cursed be he which steals, Cursed be he which Committeth adultery, Cursed be he which observeth not all the things which Are contained in the law.
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and that our life bee ordered thereby, notwithstanding he reserueth this article to this place, as if he would his name should haue an especiall priuiledge.
and that our life be ordered thereby, notwithstanding he reserveth this article to this place, as if he would his name should have an especial privilege.
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& beereaued vs of all sense and reason? Yet if this threatning awake vs not at this day, wee shall in the end knowe that God hath not published his warnings in vaine.
& beereaued us of all sense and reason? Yet if this threatening awake us not At this day, we shall in the end know that God hath not published his Warnings in vain.
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For in verie deede, the warninges and admonitions, which for this abuse are made in holie scripture, are as great strokes of maules & hammers where with God striketh vs,
For in very deed, the Warnings and admonitions, which for this abuse Are made in holy scripture, Are as great Strokes of maules & hammers where with God striketh us,
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and declared him selfe more than a father and sauiour towards vs, if this remaine well imprinted in our memorie, it is certeine wee shall easily forgette all othes.
and declared him self more than a father and Saviour towards us, if this remain well imprinted in our memory, it is certain we shall Easily forget all Oaths.
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For though men flatter one another, & make their othes but a laughing game, & thinke that this shall easily be pardoned them, God ceaseth not to be wounded,
For though men flatter one Another, & make their Oaths but a laughing game, & think that this shall Easily be pardoned them, God ceases not to be wounded,
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Moreouer, we haue to note, that God would in this place by one speciall kind of abuse, shew briefly what reuerence we ought to beare generallie to his name.
Moreover, we have to note, that God would in this place by one special kind of abuse, show briefly what Reverence we ought to bear generally to his name.
as wee are full fraughted and stuffed with fansies and lies, and there is nothing but darknesse in vs. But when men nourish in them selues those euill and wicked fantasies, whiche they conceiue against the honour of GOD:
as we Are full fraughted and stuffed with fancies and lies, and there is nothing but darkness in us But when men nourish in them selves those evil and wicked fantasies, which they conceive against the honour of GOD:
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or such thoughts and imaginations which in their conscience they knowe to be wicked, & against the glorie of God, to represse & keepe them vnder? Who vse any forcing of them selues to resist them? Nay rather men take pleasure in them,
or such thoughts and Imaginations which in their conscience they know to be wicked, & against the glory of God, to repress & keep them under? Who use any forcing of them selves to resist them? Nay rather men take pleasure in them,
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For howe speake wee of God for the most part? What opinions hold wee of him? It seemeth men seeke nothing more busilie, than to bee altogether corrupted.
For how speak we of God for the most part? What opinions hold we of him? It seems men seek nothing more busily, than to be altogether corrupted.
There needeth but little leuen, to leuen the whole lump of dough, saith S. Paule, handling the same matter of wicked speaches, which defile and infect vs with euill vices.
There needs but little Leven, to Leven the Whole lump of dough, Says S. Paul, handling the same matter of wicked Speeches, which defile and infect us with evil vices.
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 shalbe contemned & set at naught.
and commonly used, so that there shall scarce be any long discourse made, or great matter maintained, which hath not I know not what intermingled, whereby God shall contemned & Set At nought.
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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:
Shall there then any other sentence of condemnation Light on our Heads than that? When we come to the Church, we will confess with our mouths, that we desire that the name of GOD be maintained 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,
we will say as much At the table, and every one, when he Riseth and Layeth him down to sleep: (I speak of them which Are not altogether brutish,
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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,
for there Are Some which know not what it means to make prayer unto GOD:) But they which shall have so much honesty as to pray unto God, they shall well say with the Mouth, Thy name be sanctified,
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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;
as if we would give him a blow with a dagger, or spit in his face? And (as I have said) there needs no other Judge to condemn us in our false Oaths than this protestation which we make;
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,
And yet in the mean time, we seek to deface it as much as lies in us Now it rests that we must speak of the majesty of GOD in all Reverence, especially,
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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,
If he send us contrary seasons, be shows him self as a Judge, to the end to make us feel his wrath and Indignation, that we might enter into the examination of our Sins, to bewail them,
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,
Now, if in stead of humbling our selves before God, and having a displeasure with our selves for our offences, we Are wayward and overthwart, (as we see that Some men Are wont 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.
And must this season continue in this sort, and thus long?) and have not recourse to our God, beseeching him to pardon our Faults, this shall be to take the name of God in vain.
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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,
I bring this Exampl only to show, that when we Are to speak of the works of God, it behooveth that either we perceive him to be a Father in his Goodness,
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,
Therefore when God shall do things which shall not fallen out to our mind, and which shall be contrary to our wishes and Desires, let us know that he grieves and Chastiseth us, to the end we should enter into the acknowledging of our Sins, to condemn them,
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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 if our unthankfulness is to be condemned for not honouring him in the First word which he shall have spoken, what shall be said when we shall be upbraided of all these things, that by all the ways GOD shall have sought to draw and allure us, he might win us to himself by none? But contrariwise, we shall have showed our selves contemners of his majesty,
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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:
although God hath imprinted Some mark of his majesty in all his works, and that he ought to be known of us in rain, in fair weather, in heat, in cold:
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:
True it is, that this is an intolerable and inexcusable vice, when we reknowledge not God in the benefits which he hath bestowed on us We hold our life of him, that is, in him we live, (as S. Paul speaks) so that if we have not a remembrance of God in all his benefits:
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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,
For what is this world, but a lively image (as S. Paul speaks) in the which God shows and Declareth himself? For albeit he be invisible in his essence,
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,
But when we come to the holy scripture, in it shall we see an image wherein God Openeth and Declareth himself much more plainly & in more familiar wise unto us,
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,
Now for all this, how speak men of the Scriptures? With what wicked boldness and presumption? Do not men I pray you At this day give themselves to lawless liberty, to speak of the word of God according to their own fantasies? And when men enter into a dispute of the holy Scriptures over the pot, in taverns and Alehouses, is there any question of humbling our selves under it,
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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,
and that all knowing their own rudeness and infirmity, desire of God his holy Spirit, to the end, his secrets and Mysteres be handled of us as it behooves? No,
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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,
We see Some make themselves game with the scripture, drawing it into Proverbial sentences to move laughter, that they make no other account than to jest and play with it,
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.
Lord we Are thy Disciples, we receive without gainsaying whatsoever it hath pleased thee to teach us, knowing that it is for our profit and salvation.
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 albeit the things be not convenient and agreeable with our reason, let us notwithstanding be held back in a short bridle, that God may always have his Whole entire Authority over us,
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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:
But what? They have their hearts empoisoned against God and his word, so that they can carry nothing thence which they pervert not with their wickedness:
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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,
And above all, when his word is preached, as God speaks by his Prophet Isaiah. For let us know, that so we shall declare our selves, not only by words,
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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:
Now let us cast our selves down before the face of our good God, with At knowledging of our Faults, praying him that it will please him not to impute those we have already committed, unto us:
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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.
now Here is mention made of the service of GOD, according to that he hath required in his law, touching the order he appointed for the exercise of the faithful.
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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,
As the Sabbaoth day, or day of rest was in part a figure, to declare, that men could not rightly serve God but by mortifying all that which is of their own nature,
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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:
We see then now in what sort mention is made of the Sabbaoth day. But this cannot be well & sufficiently understood without Some plainer and more distinct handling:
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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 (as saith S. Iohn in his Canonicall epistle.) Yea men neede not goe forth of themselues to haue battell with God and his iustice.
But where shall one find such purity? We Are in the world, & we know that in the world there is nothing but perverseness and wickedness (as Says S. John in his Canonical epistle.) Yea men need not go forth of themselves to have battle with God and his Justice.
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And we are not ignorant of that which is declared in the sixt of Genesis, That all that which man can thinke and imagine, is nothing but euill continually:
And we Are not ignorant of that which is declared in the sixt of Genesis, That all that which man can think and imagine, is nothing but evil continually:
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and to wipe out our sinnes, that they might be no more imputed vnto vs, hath gotten vnto vs also this prerogatiue, that by the vertue & power of his holy spirit, we might renounce the world & our selues in such sort, that our carnal affectiōs to more reigne in vs. And albeit they be ful of rebellion,
and to wipe out our Sins, that they might be no more imputed unto us, hath got unto us also this prerogative, that by the virtue & power of his holy Spirit, we might renounce the world & our selves in such sort, that our carnal affections to more Reign in us And albeit they be full of rebellion,
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as they had the sacrifices, which nourished them in the hope of the death of Christ, to the end they should know, that their sinnes were purged by the bloud of this Mediator.
as they had the Sacrifices, which nourished them in the hope of the death of christ, to the end they should know, that their Sins were purged by the blood of this Mediator.
So had they also the Sabbaoth day for a testimonie & witnes, that the grace was obteined vs to mortifie our thoughts & affections, to the end that God might liue in vs by the vertue of his holy spirit.
So had they also the Sabbaoth day for a testimony & witness, that the grace was obtained us to mortify our thoughts & affections, to the end that God might live in us by the virtue of his holy Spirit.
And if the Sabbaoth day be not obserued, all the rest shalbe worth nothing, as is spoken to the prophet Esay, That men must bereaue themselues of their own proper vertues, that they must humble themselues:
And if the Sabbaoth day be not observed, all the rest shall worth nothing, as is spoken to the Prophet Isaiah, That men must bereave themselves of their own proper Virtues, that they must humble themselves:
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For albeit the Iewes had well obserued the ceremonie, albeit they should haue assembled themselues together on the Sabbaoth day wtout putting a finger to their houshold affaires,
For albeit the Iewes had well observed the ceremony, albeit they should have assembled themselves together on the Sabbaoth day without putting a finger to their household affairs,
this would haue bene but a mere mocking of God, an abusing of his name, a defacing & peruerting of the whole order he had instituted, as he also reprocheth thē.
this would have be but a mere mocking of God, an abusing of his name, a defacing & perverting of the Whole order he had instituted, as he also Reproacheth them.
Now hereby vnderstand that which S. Paule saith, That now we are not tied vnto this bondage of the auncient fathers, to obserue in this sort the Sabbaoth day.
Now hereby understand that which S. Paul Says, That now we Are not tied unto this bondage of the ancient Father's, to observe in this sort the Sabbaoth day.
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For we must do this honor to our lord Iesus Christ, that we cōtent our selues wt that which he hath brought to vs in his owne person, without reteining any longer that which was exterior & ceremonious vnder the law.
For we must do this honour to our lord Iesus christ, that we content our selves with that which he hath brought to us in his own person, without retaining any longer that which was exterior & ceremonious under the law.
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We must then come to the substance, that is, that to the end we may serue God well & sincerelie, we learne to withdraw our selues frō all our owne wils,
We must then come to the substance, that is, that to the end we may serve God well & sincerely, we Learn to withdraw our selves from all our own wills,
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We must then quietly rest in that behalfe, and yelde our selues ouer vnto God, to the end that he onely may worke in vs, that he may conduct and gouerne vs by his holy spirite.
We must then quietly rest in that behalf, and yield our selves over unto God, to the end that he only may work in us, that he may conduct and govern us by his holy Spirit.
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For if it extend so farre as vnto his whole seruice, what is wanting vnto vs for a perfect doctrine of sanctimonie and holinesse? Seeing then we haue the holy ghost which preseuteth vnto vs all that which is requisite, there is no further questiō,
For if it extend so Far as unto his Whole service, what is wanting unto us for a perfect Doctrine of sanctimony and holiness? Seeing then we have the holy ghost which preseuteth unto us all that which is requisite, there is no further question,
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And by so much the more ought we to be inflamed to obserue spiritually this rest of the Lord, seing we are franchised from this seruile subiection of the lawe,
And by so much the more ought we to be inflamed to observe spiritually this rest of the Lord, sing we Are franchised from this servile subjection of the law,
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Ye see then how this which hath bene ordeined concerning the Sabbaoth day, is accomplished at this day touching the truth of the figure, wherof the fathers had a sight vnder a shadowe.
You see then how this which hath be ordained Concerning the Sabbaoth day, is accomplished At this day touching the truth of the figure, whereof the Father's had a sighed under a shadow.
For let vs take the lawe of God as it is in it selfe, and we shall haue a perpetuall rule of iustice, seeing it is most certeine, that vnder the ten commandements, God would geue a rule which should endure for euer.
For let us take the law of God as it is in it self, and we shall have a perpetual Rule of Justice, seeing it is most certain, that under the ten Commandments, God would give a Rule which should endure for ever.
So, for asmuch as the chiefe happinesse of man consisteth in this, that he was created to the image of God, what ought we now sithence this image is defaced & blotted out by sume,
So, for as as the chief happiness of man Consisteth in this, that he was created to the image of God, what ought we now since this image is defaced & blotted out by fume,
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Let vs know therfore that at this day, to the end we may the better serue God, our duetie is, to bestowe all the paines we are able, to tread vnder our owne thoughts and affections, that God may reigne and beare rule in vs, that he may guide & gouerne vs by his holy spirite.
Let us know Therefore that At this day, to the end we may the better serve God, our duty is, to bestow all the pains we Are able, to tread under our own thoughts and affections, that God may Reign and bear Rule in us, that he may guide & govern us by his holy Spirit.
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And therefore when it was so neglected of the Iewes, this was as open sacriledge, whereby they did declare that the whole lawe was of small account amongest them.
And Therefore when it was so neglected of the Iewes, this was as open sacrilege, whereby they did declare that the Whole law was of small account amongst them.
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and so streight, but that God hath geuen vs a greater libertie, obteined vnto vs by the death and passion of our Lorde Iesus Christ, let vs learne with all diligence to bequest our selues vnto him,
and so straight, but that God hath given us a greater liberty, obtained unto us by the death and passion of our Lord Iesus christ, let us Learn with all diligence to bequest our selves unto him,
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except our affections bee helde brideled, and that wee bestowe all our paines to renounce and take leaue of our lustes and desires in such sorte, that GOD alone may rule and gouerne vs,
except our affections be held bridled, and that we bestow all our pains to renounce and take leave of our lusts and Desires in such sort, that GOD alone may Rule and govern us,
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So then, if wee bee still flitting in our fansies, if wee labour hande and foote to put that in practise which shall seeme good vnto vs, it is certeine, this is as if we would breake the bondes which lincke GOD and vs together,
So then, if we be still flitting in our fancies, if we labour hand and foot to put that in practice which shall seem good unto us, it is certain, this is as if we would break the bonds which link GOD and us together,
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and maketh vs to wander, forasmuch as we remaine no longer vnder the garde and protection of our GOD? But what? Few there are, which consider of this aright.
and makes us to wander, forasmuch as we remain no longer under the guard and protection of our GOD? But what? Few there Are, which Consider of this aright.
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This is as much, as if wee would saie, that wee will not that GOD haue any superioritie ouer vs. It is true, men will not openly protest this, but the matter is so.
This is as much, as if we would say, that we will not that GOD have any superiority over us It is true, men will not openly protest this, but the matter is so.
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For (as I haue alreadie saide) there is no true worship, except wee hence take our beginning, to withdrawe our selues from our owne lustes and affections.
For (as I have already said) there is no true worship, except we hence take our beginning, to withdraw our selves from our own lusts and affections.
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Nay, are grieued when any woulde daunte and tame them, it is a sure signe, they neuer knewe wherein consisteth the true worship of GOD, neuer vnderstoode the chiefe and principall pointe of the lawe.
Nay, Are grieved when any would daunt and tame them, it is a sure Signen, they never knew wherein Consisteth the true worship of GOD, never understood the chief and principal point of the law.
And so let vs note well, that when GOD alledgeth his owne example, it is to allure vs with all mildenesse and gentlenesse to the obseruation of the lawe,
And so let us note well, that when GOD allegeth his own Exampl, it is to allure us with all mildness and gentleness to the observation of the law,
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How then is it, that he hath chosen one onely day in the weeke? It was to shewe, that when we shall haue applied all our studies to abandon our false opinions;
How then is it, that he hath chosen one only day in the Week? It was to show, that when we shall have applied all our studies to abandon our false opinions;
In deed, the faithfull ought their whole life time to obserue the Sabbaoth day, they ought to geue ouer their owne desires, forsake their owne workes, seeke to offer vp themselues wholy to God in all humilitie, to order themselues after his will, they ought to continue in his obedience: (I say) wee must do so:
In deed, the faithful ought their Whole life time to observe the Sabbaoth day, they ought to give over their own Desires, forsake their own works, seek to offer up themselves wholly to God in all humility, to order themselves After his will, they ought to continue in his Obedience: (I say) we must do so:
Neuerthelesse, we cannot acquite our selues wholy in this, to renounce our affections in such sorte, that there be no blame found in vs. Saint Paule glorifieth in this, that the world was crucified vnto him, and he vnto the world.
Nevertheless, we cannot acquit our selves wholly in this, to renounce our affections in such sort, that there be no blame found in us Saint Paul Glorifieth in this, that the world was Crucified unto him, and he unto the world.
Sithence then it is so, let vs note, that not without cause God ordeined the seuenth day for the Sabbaoth day, signifying thereby, that we cannot neither in one day,
Since then it is so, let us note, that not without cause God ordained the Seventh day for the Sabbaoth day, signifying thereby, that we cannot neither in one day,
neither in one moneth, come to this perfection of sanctimonie and holinesse which he requireth of vs. And why? Because that when we shall haue manfully fought against the lustes and affections of our flesh, against our euil thoughts and desires:
neither in one Monn, come to this perfection of sanctimony and holiness which he requires of us And why? Because that when we shall have manfully fought against the lusts and affections of our Flesh, against our evil thoughts and Desires:
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Vntill that time, there shall be alwayes some temptations in vs, there shall bee alwayes some troubles, some vnquietnesse, we shall alwayes feele (I meane those which seek to please God) that we are yet subiect to many temptations,
Until that time, there shall be always Some temptations in us, there shall be always Some Troubles, Some unquietness, we shall always feel (I mean those which seek to please God) that we Are yet Subject to many temptations,
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and to cast them off, so that they beare no rule at all in vs. So then let vs continually follow this studie and desire of celebrating the spirituall rest of God,
and to cast them off, so that they bear no Rule At all in us So then let us continually follow this study and desire of celebrating the spiritual rest of God,
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On the other side, hauing this occasion of humbling & bewailing our selues in true repentance, let vs know this for the second point, that we ought so much the more to bee moued and pricked forward to make our further profite,
On the other side, having this occasion of humbling & bewailing our selves in true Repentance, let us know this for the second point, that we ought so much the more to be moved and pricked forward to make our further profit,
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For when we perceiue this imperfection in vs, ought we not to enforce our selues forwarde in the seruice of God? So, betesting the euill and wickednesse which is in vs, let vs be pricked so much the more forwarde alwayes to profite in this rest,
For when we perceive this imperfection in us, ought we not to enforce our selves forward in the service of God? So, betesting the evil and wickedness which is in us, let us be pricked so much the more forward always to profit in this rest,
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Ye see then how GOD, hauing geuen vs occasion to humble our selues vnder his hand, all the time of our life, sheweth vs that we ought to be inflamed hereby to correct the vices which are in vs,
You see then how GOD, having given us occasion to humble our selves under his hand, all the time of our life, shows us that we ought to be inflamed hereby to correct the vices which Are in us,
except we bee wholy buried with Iesus Christ (as Saint Paule speaketh in this seuenth of the Romanes which we haue alreadie alledged.) Ye see then what we haue to note touching the seuenth day, of which it is here spoken.
except we be wholly buried with Iesus christ (as Saint Paul speaks in this Seventh of the Romans which we have already alleged.) You see then what we have to note touching the Seventh day, of which it is Here spoken.
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It remaineth now, that we speake of the second point, wherein we haue before in a worde said, that the Sabbaoth day was a ciuil order to exercise the faithfull in the seruice of God.
It remains now, that we speak of the second point, wherein we have before in a word said, that the Sabbaoth day was a civil order to exercise the faithful in the service of God.
For this day was appointed to assemble them together to heare the doctrine of the lawe preached, to receiue the sacramentes, to call on the name of God.
For this day was appointed to assemble them together to hear the Doctrine of the law preached, to receive the Sacraments, to call on the name of God.
For although the figure is ceased, (I meane that whereof Saint Paule speaketh in the Epistle to the Colossians:) yet notwithstanding, this which apperteineth to ciuil order, abideth stil, and hath his vse.
For although the figure is ceased, (I mean that whereof Saint Paul speaks in the Epistle to the colossians:) yet notwithstanding, this which appertaineth to civil order, Abideth still, and hath his use.
And in deede this exercise were more than needfull for vs, considering that we are all so enclined vnto euill, that we neede not any thing to leade vs on further in wickednesse,
And in deed this exercise were more than needful for us, considering that we Are all so inclined unto evil, that we need not any thing to lead us on further in wickedness,
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Hauing then such an infirmitie in vs, let vs knowe that this order was not prescribed onely vnto the Iewes, of obseruing one certeine day, in the which they should come together:
Having then such an infirmity in us, let us know that this order was not prescribed only unto the Iewes, of observing one certain day, in the which they should come together:
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we ought to cease from those workes which might hinder the workes of GOD, lette vs from calling on of his name, stay vs from exercising of our selues in his holy woorde.
we ought to cease from those works which might hinder the works of GOD, let us from calling on of his name, stay us from exercising of our selves in his holy word.
If wee employ the Sunday to make good cheare, to sporte our selues, to goe to games and pastimes, shall GOD in this bee honoured? Is not this a mockerie? Is not this an vnhallowing of his name? When our shoppe windowes are shutte in on the Sundaie,
If we employ the Sunday to make good cheer, to sport our selves, to go to games and pastimes, shall GOD in this be honoured? Is not this a mockery? Is not this an unhallowing of his name? When our shop windows Are shut in on the Sunday,
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when wee trauell not after the common order and fashion of men, this is to the ende wee shoulde haue more libertie and leasure to attende on that which GOD commaundeth, that is to wit, to bee taught by his worde, to assemble our selues together, to make confession of our faith, to call on his name, to exercise our selues in the vse of the sacramentes.
when we travel not After the Common order and fashion of men, this is to the end we should have more liberty and leisure to attend on that which GOD commandeth, that is to wit, to be taught by his word, to assemble our selves together, to make Confessi of our faith, to call on his name, to exercise our selves in the use of the Sacraments.
Others glutte themselues by riotting, and are shutte vp in their houses, because they dare not shew a manifest contempt of their duetie in the open streetes.
Others glut themselves by rioting, and Are shut up in their houses, Because they Dare not show a manifest contempt of their duty in the open streets.
By this one may see, what affection wee haue towarde all Christianitie, and the seruice of GOD, seeing that by this which was geuen vs for an aide and helpe to drawe neerer vnto GOD, wee take occasion to withdrawe our selues so much the further from him.
By this one may see, what affection we have toward all Christianity, and the service of GOD, seeing that by this which was given us for an aid and help to draw nearer unto GOD, we take occasion to withdraw our selves so much the further from him.
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And whither wander wee? Goe wee not so farre, as to recule and flee backe wholie from him? Is not this a diuelishe wickednesse of men? And yet this is so common,
And whither wander we? Go we not so Far, as to recoil and flee back wholly from him? Is not this a devilish wickedness of men? And yet this is so Common,
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But wee see how all is profaned and violated, that the most parte are nothing carefull for the right vsage of this day, which was ordeined to the end that we should bee retired from all worldlie cares,
But we see how all is profaned and violated, that the most part Are nothing careful for the right usage of this day, which was ordained to the end that we should be retired from all worldly Cares,
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But on the other dayes, because we are occupied ouermuch about our worldlie affaires, we are not so geuen to God as in that day, which is altogether dedicated vnto this.
But on the other days, Because we Are occupied overmuch about our worldly affairs, we Are not so given to God as in that day, which is altogether dedicated unto this.
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and our whole vnderstanding to reknowledge the gratious giftes and benefites which he hath bestowed on vs. And when we shall well haue practised this on the Sunday:
and our Whole understanding to reknowledge the gracious Gifts and benefits which he hath bestowed on us And when we shall well have practised this on the Sunday:
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When men (I say) vnhallowe in such sort this holie daie, which God hath instituted to leade vs vnto himselfe, is it any meruell if wee become brutishe and beastlie in our doinges all the rest of the weeke? What is to bee done then? Let vs all knowe, that this is not sufficient, that we come to the Sermon on the Sunday, to receiue some good doctrine,
When men (I say) unhallow in such sort this holy day, which God hath instituted to lead us unto himself, is it any marvel if we become brutish and beastly in our doings all the rest of the Week? What is to be done then? Let us all know, that this is not sufficient, that we come to the Sermon on the Sunday, to receive Some good Doctrine,
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but wee must digest those thinges we heare and receiue, and applie all our senses to the better vnderstanding of those benefites which God bestoweth on vs,
but we must digest those things we hear and receive, and apply all our Senses to the better understanding of those benefits which God bestoweth on us,
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and that by this meane we bee so formed and fashioned to this thing, that the Monday and all the rest of the weeke beside, cost vs nothing, to aspire and to come to our God:
and that by this mean we be so formed and fashioned to this thing, that the Monday and all the rest of the Week beside, cost us nothing, to aspire and to come to our God:
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And this we haue to note touching the order wee are to obserue at this day, which is not in keeping the ceremonie so streightlie as it was obserued vnder the lawe.
And this we have to note touching the order we Are to observe At this day, which is not in keeping the ceremony so streightly as it was observed under the law.
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But this rest day is to assemble vs together, to the end that, according to our infirmitie, we bee better exercised to applie our selues to the seruice of God,
But this rest day is to assemble us together, to the end that, according to our infirmity, we be better exercised to apply our selves to the service of God,
It is true, that this ought to bee done euerie day (as we haue said:) but because of the rawnesse and slouth of men, it is behouefull to haue one speciall day, which may wholie be dedicated and appointed to this vse.
It is true, that this ought to be done every day (as we have said:) but Because of the rawness and sloth of men, it is behoveful to have one special day, which may wholly be dedicated and appointed to this use.
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But that the whole people may bee assembled, it is conuenient that one certeine day bee ordeined, to receiue the Sacramentes together in common, to haue the inuocation of the name of God,
But that the Whole people may be assembled, it is convenient that one certain day be ordained, to receive the Sacraments together in Common, to have the invocation of the name of God,
So then wee ought with more diligence to take heede to our selues, and quicken vp our selues to make such a confession of our faith, that God may bee honored with one common accord among vs. Moreouer, wee must abolish all superstitions.
So then we ought with more diligence to take heed to our selves, and quicken up our selves to make such a Confessi of our faith, that God may be honoured with one Common accord among us Moreover, we must Abolah all superstitions.
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For wee see how among Papists men thinke to serue God by slouth and idlenes. This is not the manner, after which we ought to celebrate the Sabbaoth day:
For we see how among Papists men think to serve God by sloth and idleness. This is not the manner, After which we ought to celebrate the Sabbaoth day:
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but that this day bee employed to heare his word, to make our prayers in common, to make confession of our faith, and to vse the Sacramentes. See wherevnto wee are called.
but that this day be employed to hear his word, to make our Prayers in Common, to make Confessi of our faith, and to use the Sacraments. See whereunto we Are called.
that is, to dedicate our selues wholie vnto God, renouncing our owne desires and affections: and further let vs reteine the exteriour policie, as farre as it apperteineth vnto vs:
that is, to dedicate our selves wholly unto God, renouncing our own Desires and affections: and further let us retain the exterior policy, as Far as it appertaineth unto us:
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namelie, to cease from our earthlie affaires, and all worldlie businesse, to attend the better on the meditation of the works of God, that wee may bee exercised to knowe the benefites he bestoweth on vs,
namely, to cease from our earthly affairs, and all worldly business, to attend the better on the meditation of the works of God, that we may be exercised to know the benefits he bestoweth on us,
and aboue all, that wee may bestow all our paines in acknowledging his gratious fauour, whiche he offereth dailie in his Gospell, to bee confirmed and established more and more therein,
and above all, that we may bestow all our pains in acknowledging his gracious favour, which he Offereth daily in his Gospel, to be confirmed and established more and more therein,
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Now let vs cast our selues downe before the face of our good God, with acknowledging of our faults, praying that it will please him to make vs feele them better than wee haue done.
Now let us cast our selves down before the face of our good God, with acknowledging of our Faults, praying that it will please him to make us feel them better than we have done.
as long as we shall lose the bridle to our wicked thoughtes and concupiscences, pray we, that it will please this good God, by the power of his holy spirite, to geue vs this grace, to bee fullie conformed vnto him, which is dead and risen for vs, to the end he might mortifie and quicken vs, that wee may beare the markes of our Lord Iesus,
as long as we shall loose the bridle to our wicked thoughts and concupiscences, pray we, that it will please this good God, by the power of his holy Spirit, to give us this grace, to be Fully conformed unto him, which is dead and risen for us, to the end he might mortify and quicken us, that we may bear the marks of our Lord Iesus,
And forasmuch as wee so ofte returne vnto our selues, pray wee that it will please this good God to beare with vs in our infirmities, till his rest bee truelie accomplished in vs,
And forasmuch as we so oft return unto our selves, pray we that it will please this good God to bear with us in our infirmities, till his rest be truly accomplished in us,
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15 Remember that thou wast a seruant in the land of Aegypt, and that the Lorde thy God brought thee out thence with a mightie hand, and a stretched out arme:
15 remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence with a mighty hand, and a stretched out arm:
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And seeing our Lord hath brought vs the full accomplishment of this, it hath bene said, that we must no longer rest and stay our selues on this shadowe of the Lawe,
And seeing our Lord hath brought us the full accomplishment of this, it hath be said, that we must no longer rest and stay our selves on this shadow of the Law,
but be content that our old man be crucified by the vertue of the death and passion of our Lord Iesus Christ, to the end wee may bee renewed in our mindes wholie to serue our God.
but be content that our old man be Crucified by the virtue of the death and passion of our Lord Iesus christ, to the end we may be renewed in our minds wholly to serve our God.
and to make our profite therein euerie day, euen all the time of our life, that wee bee also exercised to call vppon his name, to make confession of our faith,
and to make our profit therein every day, even all the time of our life, that we be also exercised to call upon his name, to make Confessi of our faith,
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and that the rest of this day bee spent in considering the benefites wee receiue at all times at the hand of God, to the end he bee the more glorified in them.
and that the rest of this day be spent in considering the benefits we receive At all times At the hand of God, to the end he be the more glorified in them.
For we are not worthie to enioy the condition whiche was giuen to our father Adam, that he might liue at pleasure without troubling or tormenting him selfe.
For we Are not worthy to enjoy the condition which was given to our father Adam, that he might live At pleasure without troubling or tormenting him self.
But yet, before that sinne entred into the world, and that wee were in this sort condemned of God to this painfull & weariesome trauell, it was requisite, that men should exercise themselues with some labour.
But yet, before that sin entered into the world, and that we were in this sort condemned of God to this painful & weariesome travel, it was requisite, that men should exercise themselves with Some labour.
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For indeede there were other solemnities vnder the Lawe, besides the rest of the Sabboth. There were feastes, which might happen in the middest of the weeke:
For indeed there were other solemnities under the Law, beside the rest of the Sabbath. There were feasts, which might happen in the midst of the Week:
but because the number of them was small, beeing onely foure dayes in the yeare, there is no mention made of them, but onely of the Sabbaoth. Therefore, when it is said:
but Because the number of them was small, being only foure days in the year, there is no mention made of them, but only of the Sabbaoth. Therefore, when it is said:
but reade and exercise your selues in my lawe, or heare my doctrine whiche shalbe preached vnto you, a day to come to the Temple, to the end you may be there confirmed by the sacrifices which are there made, a day to call vppon my name, to declare and protest, that you are of the number and companie of my people? Ought this to bee grieuous and burthensome vnto you, seing you haue sixe dayes free, to traffike,
but read and exercise your selves in my law, or hear my Doctrine which shall preached unto you, a day to come to the Temple, to the end you may be there confirmed by the Sacrifices which Are there made, a day to call upon my name, to declare and protest, that you Are of the number and company of my people? Ought this to be grievous and burdensome unto you, sing you have sixe days free, to traffic,
and to doe your businesse in? When I vse such gentlenesse towardes you, that I demand but one day of seuen, is not this an ouer great vnthankfulnesse on your part,
and to do your business in? When I use such gentleness towards you, that I demand but one day of seuen, is not this an over great unthankfulness on your part,
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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 yet for all this, why is it, that I shall not have one day among seuen, in which every one should withdraw him self from his labour and travel, that you be not wrapped in the Cares of the world,
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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,
namely, that when we Are slow to obey God, we ought to Consider of the benefits he bestoweth upon us For this ought to make us rest with a more fervent zeal in the practising of those things, which God commandeth us,
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:
Loe our God might use a straighter bridle if it pleased him, he might force us to things so hard, that there were no mean nor Way to Set us forward therein:
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,
Since then it is so, that he in such sort bears with us, ought not we to be stirred up so much the more to do this which he commandeth us? So then,
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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.
yea, so Far Are we from being meet and able to obey God, and to put in practice, that which is contained in his law, that all our thoughts and affections Are so many enmities against GOD.
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when men shall haue well considered of this thing, they shalbe conuinced that God beareth with them as a father, whiche shoulde shewe him selfe pitifull towardes his children.
when men shall have well considered of this thing, they shall convinced that God bears with them as a father, which should show him self pitiful towards his children.
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.
But what? GOD sees that we Are environed and enclosed with our Flesh, that we creep and trail on the ground, that our infirmities over bear us, in such sort, that we can not lead an Angelical life.
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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,
GOD Therefore seeing such rawness and weakness in us, having pity, that we can not acquit our selves Fully in this which were our office and duty to do, he releaseth us,
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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.
Touching the cattle, one might think it strange, that God hath comprised them under the observation of this rest, seeing it is so high & heavenly a mystery, as it was yesterday entreated.
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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.
This Commandment then, is not applied to the beasts, which have neither understanding nor reason, but this is directed unto men, which ought to make their profit of it.
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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,
Therefore when God would that the oxen and the asses should rest them selves this Seventh day, this is not that he makes them partakers of this spiritual rest, whereof we have above entreated,
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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 we should know that this were to break the Whole law, if we have not regard unto this which is the chief and principal point of all our life, namely:
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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,
Thus it behooved the Iewes deeply to weigh, even in the brutus beasts, this visible Signen, which was given to the end this might restrain them so much the more,
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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 this is not only for the Iewes, but for us Let us Therefore acknowledge the great Goodness and mercy of our God, which forgetteth not nor omitteth any thing of all that which might remedy our vices.
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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.
Let us then begin to displease our selves in all our lusts and affections, and Learn to imprison our selves so Far, that nothing hinder us to follow the Way which God would led us in.
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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.
But Here it might seem, that God hath ordained the Sabbaoth day, not for a spiritual order, (as it hath be above said:) but that it might serve as a mean unto charity.
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.
For he Says, If thou Wertenberg in bondage, Wouldst thou not that one should give thee Some release? Wouldst thou always be oppressed with labour and travel? Surely by thy good will thou Wouldst not.
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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.
how ever in degree they be underlings unto us But for as as this Commandment is contained in the First table of the law, it is certain that this which is Here touched, is but as accessary.
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seeing he hath redeemed vs by the bloud of his sonne, we beecome his ▪ 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.
seeing he hath redeemed us by the blood of his son, we become his ▪ endeavouring to withdraw our selves from the defilements of the world, to be unto him lively and unspotted Sacrifices, we call on him, having our recourse unto him alone, we render him thanks for all his benefits bestowed upon us Ye see then the First point of our life Consisteth in the honour we ought to give to our GOD.
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.
so as we abstain not only from fraud, violence, and cruelty, but that our life be Sobrium and modest, that we be not dissolute, wicked, and brutish in our living.
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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.
it follows that it appertaineth to the spiritual service of GOD, and that Here is no question to be made of the charity we owe unto our neighbours.
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,
For this was not his principal meaning, that there should be one day in the Week, in the which a man should cease from his labours, to the end he might breath for that day,
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.
Behold our Lord Says, Consider you that sith you have this warrant among you, that I sanctify you, that you seek to give up your selves wholly unto me.
Yet, loe one thing which shall serue you further, and this is for your profite: namelie, that your familie shall not toile, and ouerworke them selues continuallie.
Yet, lo one thing which shall serve you further, and this is for your profit: namely, that your family shall not toil, and overwork them selves continually.
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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,
For Moses speaking of men Servants and maids, understandeth it not After the Common order and fashion among us For with them, the Servants were slaves and bondmen, they burdened them,
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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:
You ought to be so Far (Says he) from complaining of the time which I have reserved unto my self, that of seuen days there should be one dedicated to my service:
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.
that if you be not over cruel & vumercifull, if you use not tyranny towards them which Are under your Authority, such a day would seem convenient unto you to be chosen.
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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,
but understand you always, that I have not ordained it only for your family, but for this end, you might advise your selves, considering of this which I have showed, that being separated from the unfaithful, you be unto me a royal priesthood, that you desire nothing Else but to serve me in all uprightness,
To speake in a woord, our Lord in this place declareth vnto vs that which in like manner hath bene pronounced •• Iesus Christ, that when wee shall seeke the kingdome of God, all other thinges shalbe cast vppon vs. For we are of that minde, that if we endeuour to mount on high to the heauenlie life,
To speak in a word, our Lord in this place Declareth unto us that which in like manner hath be pronounced •• Iesus christ, that when we shall seek the Kingdom of God, all other things shall cast upon us For we Are of that mind, that if we endeavour to mount on high to the heavenly life,
Briefly, the diuell cōmeth 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,
Briefly, the Devil comes always to persuade us under this shadow and wiliness, that if we employ our selves to the service of God, we must needs, die of famine,
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namelie, that if wee seeke after the kingdome of heauen, wee shalbe blessed in these temporall and transitorie thinges, that our Lord will haue pitie vpon vs,
namely, that if we seek After the Kingdom of heaven, we shall blessed in these temporal and transitory things, that our Lord will have pity upon us,
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 shalbe against our profite,
Now this sentence ought to serve us as a prick to stir us up to follow that which God hath commanded us For the chief thing which stayeth us from ruling and ordering our life to the Obedience of God, is this, that being to much wedded to our selves, we think this shall against our profit,
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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 •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,
So if once we can be persuaded that God watches over us, & that he will liberally provide for our necessities, it is certain we shall not be so •usied in our earthly affections, we shall not be so Easily turned from serving of GOD, we shall not be hindered to meditate and think on the heavenly life, we shall so pass through this world,
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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:
Loe, in sum, what we have to bear in mind of this Doctrine, wherein our Lord shows, that albeit this which he commandeth of observing the Sabbaoth day be spiritual:
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.
when they shall have a respect unto him, and shall not over busily & greedily seek After that which belongeth to their temporal and earthly commodities.
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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,
yea, though he have nothing in him why he should be advanced, to what outrage will we grow when we be exalted? Behold them which Are in the seat of Justice, they would bear them selves in hand, that the world were created only for them,
and when a man hireth men seruantes and maides for his monie, he will not set his seruant aboue him selfe at the table, he will not haue him lie in the same bedde with him.
and when a man hireth men Servants and maids for his money, he will not Set his servant above him self At the table, he will not have him lie in the same Bed with him.
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Yet notwithstanding, though he haue some superioritie ouer him, yet ought we alwayes to beare in minde this point, that we are vnited together as it were in one flesh,
Yet notwithstanding, though he have Some superiority over him, yet ought we always to bear in mind this point, that we Are united together as it were in one Flesh,
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and credit, to them which are rich, and to such as bee in some degree of honour aboue others, that they ought not to abuse those whiche are vnder their handes, that they ought not to trouble and torment them aboue measure, that they ought alwayes to thinke on this, that wee are all descended from the line of Adam, that wee haue one common nature, that the image of GOD is imprinted in vs all.
and credit, to them which Are rich, and to such as be in Some degree of honour above Others, that they ought not to abuse those which Are under their hands, that they ought not to trouble and torment them above measure, that they ought always to think on this, that we Are all descended from the line of Adam, that we have one Common nature, that the image of GOD is imprinted in us all.
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Loe, what wee haue to note, and aboue all other thinges to beare in minde, seeing Iesus Christ is descended hither belowe to bee made of no reputation, to condemne our pride and loftenesse,
Loe, what we have to note, and above all other things to bear in mind, seeing Iesus christ is descended hither below to be made of no reputation, to condemn our pride and loftenesse,
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and that he hath made vs all members of his bodie, as well seruantes, as those whiche are maisters and superiours, shewing that there is no difference,
and that he hath made us all members of his body, as well Servants, as those which Are masters and superiors, showing that there is no difference,
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And because wee are all, both small and great, members of his bodie, and that he is our head, there is greate reason, that euerie one applie him selfe to his neighbours.
And Because we Are all, both small and great, members of his body, and that he is our head, there is great reason, that every one apply him self to his neighbours.
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And sithence GOD hath declared him selfe our father, in more familiar wise than he did vnto them whiche liued vnder the Lawe, let vs bee so much the more persuaded to mainteine a fraternitie and brotherhood among vs. And this haue wee further to beare in minde vppon this place.
And since GOD hath declared him self our father, in more familiar wise than he did unto them which lived under the Law, let us be so much the more persuaded to maintain a fraternity and brotherhood among us And this have we further to bear in mind upon this place.
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There resteth yet one point to be obserued touching this, that GOD hath ordeined a memoriall and remembraunce to the Iewes, that they were sometimes in Egypt as poore slaues and bondmen.
There rests yet one point to be observed touching this, that GOD hath ordained a memorial and remembrance to the Iewes, that they were sometime in Egypt as poor slaves and bondmen.
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he (I say) which thinketh of these thinges, when hee seeth a poore man in neede, shall he not haue his hearte mollified and softened? But what? When wee are at our ease, there is no talke of remembring our •eede and pouertie,
he (I say) which Thinketh of these things, when he sees a poor man in need, shall he not have his heart mollified and softened? But what? When we Are At our ease, there is no talk of remembering our •eede and poverty,
And what are you? Haue you neuer bene in any necessitie? And when you ouerflowe your bankes in your wicked dealinges against them, haue you no care to thinke:
And what Are you? Have you never be in any necessity? And when you overflow your banks in your wicked dealings against them, have you no care to think:
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Behold, these creatures are formed to the image of God, if we committe any outrage against them, shall God take pitie of vs? Let vs then practise this doctrine in our whole life:
Behold, these creatures Are formed to the image of God, if we commit any outrage against them, shall God take pity of us? Let us then practise this Doctrine in our Whole life:
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and as often as we shall see any oppressed with miserie, let vs remember to say, Goe to, haue not I bene in necessitie aswell as they? And if nowe I were in the same estate, would I not desire to bee succoured? Seeing then it is so, ought wee to exempt our selues out of such a condition? At least let vs doe to an other as wee would that one should doe vnto vs:
and as often as we shall see any oppressed with misery, let us Remember to say, Go to, have not I be in necessity aswell as they? And if now I were in the same estate, would I not desire to be succored? Seeing then it is so, ought we to exempt our selves out of such a condition? At least let us do to an other as we would that one should do unto us:
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When wee shall beare in minde to commen thus with our owne heartes, without all doubt wee shalbe touched with some pitie to helpe them whiche stand in neede and necessitie:
When we shall bear in mind to come thus with our own hearts, without all doubt we shall touched with Some pity to help them which stand in need and necessity:
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and yet they were not sanctified of GOD, and this signe could not apperteine vnto them (as wee haue alreadie said.) It seemeth then that GOD vnhalloweth the sacrament,
and yet they were not sanctified of GOD, and this Signen could not appertain unto them (as we have already said.) It seems then that GOD unhalloweth the sacrament,
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when he communicateth it vnto the vnfaithfull, and those which were not circumcised, to beare the marke and signe of the couenaunt, to them whiche had neither the lawe nor the promises.
when he Communicateth it unto the unfaithful, and those which were not circumcised, to bear the mark and Signen of the Covenant, to them which had neither the law nor the promises.
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For we know that if thinges contrarie to the seruice of God bee permitted, although one shall happily saie, These which offende, are not of our societie and companie, we shall notwithstanding be induced by their euill examples to follow them.
For we know that if things contrary to the service of God be permitted, although one shall happily say, These which offend, Are not of our society and company, we shall notwithstanding be induced by their evil Examples to follow them.
If the straungers had bene permitted to labour among the people of the Iewes, what might haue happened hereby? The Iewes would haue had dealings with them, and so haue defiled themselues:
If the Strangers had be permitted to labour among the people of the Iewes, what might have happened hereby? The Iewes would have had dealings with them, and so have defiled themselves:
And how would we resist them when we shold be altogether drawen forward into wickednesse? Thus if libertie should haue bene permitted vnto strangers to labour,
And how would we resist them when we should be altogether drawn forward into wickedness? Thus if liberty should have be permitted unto Strangers to labour,
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and to doe their businesse among the people of Israel, they would soone haue bene corrupted, euerie one would haue dispensed with himselfe for this libertie to violate the Sabbaoth day, vtterly neglecting the obseruation thereof.
and to do their business among the people of Israel, they would soon have be corrupted, every one would have dispensed with himself for this liberty to violate the Sabbaoth day, utterly neglecting the observation thereof.
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and yet hee suffer him and dissemble the matter, is not this to suffer a stinking sore to fester, to the corrupting and rotting of all the rest? See I say, what is done when blasphemers shall be so borne withall,
and yet he suffer him and dissemble the matter, is not this to suffer a stinking soar to fester, to the corrupting and rotting of all the rest? See I say, what is done when blasphemers shall be so born withal,
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For when we suffer among vs either Papistes or Iewes, or other like (as at this day the world is full stuffed with contemners of God) when we suffer them (I say) to raile on the doctrine of the Gospell,
For when we suffer among us either Papists or Iewes, or other like (as At this day the world is full stuffed with contemners of God) when we suffer them (I say) to rail on the Doctrine of the Gospel,
as after short time shalbe incurable and past all remedie? If we suffer wicked and dissolute straungers to make here an open sale of their outrages and dissolute behauiours, must it not needes be that we bee drawen with them into the like wickednesse,
as After short time shall incurable and past all remedy? If we suffer wicked and dissolute Strangers to make Here an open sale of their outrages and dissolute behaviours, must it not needs be that we be drawn with them into the like wickedness,
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and so be altogether corrupted? So then let vs diligentlie note, that God will haue his people exercised in such puritie, that not onely they which make profession of being Christians absteine,
and so be altogether corrupted? So then let us diligently note, that God will have his people exercised in such purity, that not only they which make profession of being Christians abstain,
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So then when God hath giuen this priuilege to his children, that they may remoue all idolatrie out of the land wherein they dwel, without all doubt if they doe it not, they shall prouoke the anger of God,
So then when God hath given this privilege to his children, that they may remove all idolatry out of the land wherein they dwell, without all doubt if they do it not, they shall provoke the anger of God,
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but we should drawe on vs the wrath and anger of God, & kindle the fire of his vengeaunce against vs? And why? Sithence God hath giuen to them which haue the sword of iustice in their hand and the administration thereof, seing that he hath giuen them (I say) all power and authoritie to chace,
but we should draw on us the wrath and anger of God, & kindle the fire of his vengeance against us? And why? Since God hath given to them which have the sword of Justice in their hand and the administration thereof, sing that he hath given them (I say) all power and Authority to chase,
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and put away from out of the land all idolatries, and infections of Papistrie, certeinelie if they allowe and mainteine them, this shalbe euen to driue God away, that he dwell not, nor beare rule among them.
and put away from out of the land all idolatries, and infections of Papistry, Certainly if they allow and maintain them, this shall even to driven God away, that he dwell not, nor bear Rule among them.
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and because the seruice of God should not be violated, and that the land which he had giuen to his seruant Abraham for an inheritance, might be wholie dedicated vnto him.
and Because the service of God should not be violated, and that the land which he had given to his servant Abraham for an inheritance, might be wholly dedicated unto him.
Now further note, that when our Lord wil that we haue such a zeale to maintesne his seruice, that euen they which professe not themselues to bee of the Church, should be constreined to order & conforme themselues to vs when they liue in our companie, that we shal want all excuse,
Now further note, that when our Lord will that we have such a zeal to maintesne his service, that even they which profess not themselves to be of the Church, should be constrained to order & conform themselves to us when they live in our company, that we shall want all excuse,
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For if we, when they shall erre, wil reprehend them, & in the meane while they may perceiue the like or greater vices in vs, shall they not haue iust occasion to mocke & despise all our admonitions? So then, seeing it hath bene cōmanded, not to permit strangers to do things contrarie to the seruice of God, let vs know that we are in double maner cōmanded to walk warilie & in all carefulnes,
For if we, when they shall err, will reprehend them, & in the mean while they may perceive the like or greater vices in us, shall they not have just occasion to mock & despise all our admonitions? So then, seeing it hath be commanded, not to permit Strangers to do things contrary to the service of God, let us know that we Are in double manner commanded to walk warily & in all carefulness,
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& from those deepe and darke dongeons wherein we were plunged, to bring vs into his heauenlie kingdome, hauing redeemed and purchased vs to himselfe by the bloud of his welbeloued sonne our Lord Iesus Christ.
& from those deep and dark dungeons wherein we were plunged, to bring us into his heavenly Kingdom, having redeemed and purchased us to himself by the blood of his well-beloved son our Lord Iesus christ.
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Now let vs cast our selues downe before the face of our good God with acknowledging our faults, praiing him to make vs feele them better than we haue done, that labouring to reforme our selues more and more to his iustice, we fight daily against the lustes and desires of our flesh,
Now let us cast our selves down before the face of our good God with acknowledging our Faults, praying him to make us feel them better than we have done, that labouring to reform our selves more and more to his Justice, we fight daily against the lusts and Desires of our Flesh,
Now as the honour of God is more excellent than all that which concerneth men, so it behoued that in the first and principall place, the rule of honouring God,
Now as the honour of God is more excellent than all that which concerns men, so it behooved that in the First and principal place, the Rule of honouring God,
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And this is the cause why our Lord Iesus Christ saith, that the principall point of the law is iustice, iudgement, vprightnesse, faith, which worde importeth here fidelitie or faithfulnesse.
And this is the cause why our Lord Iesus christ Says, that the principal point of the law is Justice, judgement, uprightness, faith, which word imports Here Fidis or faithfulness.
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And here, although expresselie mention be made of the father and the mother, there is no doubt but GOD meant to deliuer a generall doctrine, of hauing all superioritie in honour.
And Here, although expressly mention be made of the father and the mother, there is no doubt but GOD meant to deliver a general Doctrine, of having all superiority in honour.
as princes and magistrates, and those which haue the sworde of iustice: if it hath deliuered nothing concerning maisters, it should haue some default in it.
as Princes and Magistrates, and those which have the sword of Justice: if it hath Delivered nothing Concerning masters, it should have Some default in it.
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Moreouer, seing all preeminence and superioritie commeth from God, and that this order is established and appointed by him, without the which the world could not stande:
Moreover, sing all preeminence and superiority comes from God, and that this order is established and appointed by him, without the which the world could not stand:
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and in all holinesse? Neither ought we to account it straunge, that vnder one speciall kind of obedience to bee yelded to all superiours, the whole is comprised.
and in all holiness? Neither ought we to account it strange, that under one special kind of Obedience to be yielded to all superiors, the Whole is comprised.
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And if the lawe of God were not apt and conuenient to instruct the rude and ignoraunt, many would alledge that they are no great Clerkes, that they neuer went to schoole.
And if the law of God were not apt and convenient to instruct the rude and ignorant, many would allege that they Are no great Clerks, that they never went to school.
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But when we see that God abaseth himselfe to our rudenesse, and that he speaketh grosselie according to our capacitie, this taketh from vs all excuse, this remoueth all pretences whatsoeuer:
But when we see that God abaseth himself to our rudeness, and that he speaks grossly according to our capacity, this Takes from us all excuse, this Removeth all pretences whatsoever:
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Lo, why vnder one kind God comprehendeth the whole, that he might instruct & traine vs vp like yong children, whiche are not capable nor apt to be taught after some absolute and perfect maner.
Lo, why under one kind God comprehendeth the Whole, that he might instruct & train us up like young children, which Are not capable nor apt to be taught After Some absolute and perfect manner.
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For as God deliuered the ten commaundementes or wordes, as he calleth them, so he annexed also the exposition of them, to the end nothing might be obscure,
For as God Delivered the ten Commandments or words, as he calls them, so he annexed also the exposition of them, to the end nothing might be Obscure,
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We see then that God hath fulile declared himselfe, and shewed that not onely his will is we obey father and mother, but all superiours without exception.
We see then that God hath fulile declared himself, and showed that not only his will is we obey father and mother, but all superiors without exception.
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And let vs note that God speaketh here of honouring fathers and mothers, because he would draw and allure vs by such meanes as were most conuenient and agreeing with our nature.
And let us note that God speaks Here of honouring Father's and mother's, Because he would draw and allure us by such means as were most convenient and agreeing with our nature.
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How euer it be, it is hard for men to liue vnder, vntill God order them to this humilitie, to submit themselues in all simplicitie of obedience vnto them, which haue any authoritie ouer them.
How ever it be, it is hard for men to live under, until God order them to this humility, to submit themselves in all simplicity of Obedience unto them, which have any Authority over them.
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God then seeing nothing more contrarie vnto our nature than subiection, that he might winne and allure vs herevnto after a most milde and louing maner, nameth in this commandement of obedience, the father and the mother.
God then seeing nothing more contrary unto our nature than subjection, that he might win and allure us hereunto After a most mild and loving manner, names in this Commandment of Obedience, the father and the mother.
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though no man preached this vnto vs, nature hath alreadie taught vs, that this duetie which the child oweth to the father & the mother, without detestable wickednesse cannot be broken off.
though no man preached this unto us, nature hath already taught us, that this duty which the child owes to the father & the mother, without detestable wickedness cannot be broken off.
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namelie, that in proposing vnto vs the termes of father and mother, he might winne vs to himselfe, that we might not bee as wilde and vntamed horses, to drawe backe,
namely, that in proposing unto us the terms of father and mother, he might win us to himself, that we might not be as wild and untamed Horses, to draw back,
but should in all gentlenesse come vnto him, to receiue the subiection which he laieth vpon vs. And forasmuch as all authoritie which men haue, proceedeth from him (I speake of that which is according to lawfull gouernment) let vs giue all diligence to yelde him the honour which is due vnto him,
but should in all gentleness come unto him, to receive the subjection which he Layeth upon us And forasmuch as all Authority which men have, Proceedeth from him (I speak of that which is according to lawful government) let us give all diligence to yield him the honour which is due unto him,
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and let euerie one in his order obey them which haue superioritie ouer him, let euerie one consider of his estate and condition, let children honour their father and mother, let all the people honour them which sit in the seate of iustice, let seruauntes doe the like towardes their maisters.
and let every one in his order obey them which have superiority over him, let every one Consider of his estate and condition, let children honour their father and mother, let all the people honour them which fit in the seat of Justice, let Servants do the like towards their masters.
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Brieflie, let there bee an harmonie and consent of agreeing in duetie among vs, according to the order our Lorde hath appointed, which ought to be inuiolable.
Briefly, let there be an harmony and consent of agreeing in duty among us, according to the order our Lord hath appointed, which ought to be inviolable.
Moreouer, when here is mention made of honouring, this is not that children onely vse some courteous embracing of their fathers and mothers, that they put off their hatte before them, bend the knee vnto them:
Moreover, when Here is mention made of honouring, this is not that children only use Some courteous embracing of their Father's and mother's, that they put off their hat before them, bend the knee unto them:
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namely, that children folow the counsell of their fathers and mothers, that they leaue them selues to bee gouerned by them, that they bestowe all paine to discharge themselues of their duetie towardes them:
namely, that children follow the counsel of their Father's and mother's, that they leave them selves to be governed by them, that they bestow all pain to discharge themselves of their duty towards them:
Now returne we to that which we haue shortly touched, to make our profite thereby, and to gather thence some doctrine and instruction, which may be for our commoditie.
Now return we to that which we have shortly touched, to make our profit thereby, and to gather thence Some Doctrine and instruction, which may be for our commodity.
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Now seeing this title of father is as a marke which God hath imprinted in men, we see, that if children make no account of fathers and mothers, they do wrong and iniurie vnto God.
Now seeing this title of father is as a mark which God hath imprinted in men, we see, that if children make no account of Father's and mother's, they do wrong and injury unto God.
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if we vnderstand it not much better? When we heare that all parentage or fatherhoode proceedeth from God (as Saint Paule pronounceth) and that by this vnion of Iesus Christ, we are put in minde hereof, haue we not a more expresse and manifest declaration of it? Must the Painims be yet our doctors and teachers? But when they which name themselues Christians shall here bee ouerblinde,
if we understand it not much better? When we hear that all parentage or fatherhood Proceedeth from God (as Saint Paul pronounceth) and that by this Union of Iesus christ, we Are put in mind hereof, have we not a more express and manifest declaration of it? Must the Painims be yet our Doctors and Teachers? But when they which name themselves Christians shall Here be ouerblinde,
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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.
All they then which cannot submit themselves unto Magistrates, they which Are rebellious to Father's and to mother's, they which cannot bear the yoke of Masters and Mistress's, declare sufficiently, that (as much as in them lies) they pervert and overthrown all order of nature, that they mingle and confound the heavens with the earth, as we say.
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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.
Let us add further to that we have said, the consideration of this which is elsewhere mentioned, that when God sends Magistrates and Princes, he brings the Fear of them, not only upon men, but also on brutus beasts.
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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,
May not a man then see that the Devil Possesses also them which cannot order themselves in all modesty to the subjection which God hath established,
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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,
And Therefore if we feel and perceive in our selves such an haughtiness as makes us Worse Subjects to them which bear Rule over us, let us fight against this pride of ours,
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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,
For were we more wild & savage by nature than we Are, yet this ought (as I may so say) enchain and fetter us herein, that God Declareth that he is dishonoured by us,
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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.
For he shows that if we have not this mildness & gentleness in us, to bow the neck when our Lord putteth on the yoke, we bear no charity towards our neighbours.
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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,
If we desire such a confusion & meddlie in the world, that we would that rules & superiors have no duty & Reverence done them, it must needs come to pass that all be Set out to the spoil of the robber,
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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,
Let us then well Remember, that to the end we may live with our neighbours, it behooves every one to correct in himself this haughtiness & presumption,
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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:
But let us Learn to be humble & lowly, knowing that this is to order & make our selves equal to them of the lower sort (as S. Paul speaks.) That we may so do, let us Consider our selves what we Are. For behold what abuseth us:
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,
It is then spitefulness & unthankfulness which stirs us up unto pride, in such sort, that every one yields unto himself more than appertaineth unto him,
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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,
yea, but if he be thy father, it behooves that this word content thee, if thou wilt not Abolah and bring to nought the order of nature, either this which God hath ordained must be made of no valve,
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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.
or thou must honour thy father what a one so ever he be ▪ And why? Because even he which hath communded thee to honour thy father & thy mother, hath given thee such a father as thou hast.
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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.
For they Come not At all adventure or by chance, it is God, it is God which sends them, (as S. Paul hereof speaks) as all the holy Scripture gives sufficient testimony.
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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.
Let us Learn then wisely to Consider God's Goodness in all those which Are in superiority over us, that we may thereby be moved to orderour selves to their Obedience.
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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,
Now seeing it is so, that God hath comprised in a word, & Set down unto us in a short summary, the Rule of obeying all superiors, let us note, that by this he resigneth not his own right,
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& 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,
& in the mean while spitteth in the face of the Judge, or the Prince? What madness were in this? Now the like is done when we will debar God of his preeminence,
And see why Saint Paule, also willing to geue vs the exposition of this place expressely, addeth, that the children ought to obey their fathers and mothers, howbeit in the Lorde.
And see why Saint Paul, also willing to give us the exposition of this place expressly, adds, that the children ought to obey their Father's and mother's, howbeit in the Lord.
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Now take away the foundation, and must not the whole building totter and fall vnto the ground? But all they which haue not respect vnto God, take away the foundation of this doctrine.
Now take away the Foundation, and must not the Whole building totter and fallen unto the ground? But all they which have not respect unto God, take away the Foundation of this Doctrine.
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Let Magistrates in like manner seeke by all meanes they may, that God be serued and honoured, let them mainteine asmuch as lieth in them, all that which apperteineth vnto this end:
Let Magistrates in like manner seek by all means they may, that God be served and honoured, let them maintain as as lies in them, all that which appertaineth unto this end:
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Seeing then it is so, that he hath lifted them vp vnto such a dignitie, of which they were in no respect worthie, let them at least shew this, that in his name it is, that they haue all authoritie,
Seeing then it is so, that he hath lifted them up unto such a dignity, of which they were in no respect worthy, let them At least show this, that in his name it is, that they have all Authority,
Let those vnto whom God of his goodnesse hath graunted to haue men seruantes & maides, consider well that there is a Maister aboue them all, who ought so to be obeyed, that his right alwayes be reserued vnto him wholy & entirely.
Let those unto whom God of his Goodness hath granted to have men Servants & maids, Consider well that there is a Master above them all, who ought so to be obeyed, that his right always be reserved unto him wholly & entirely.
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Loe what instruction al superiors, in what degree soeuer they be, ought to learne, the instruction, I say, which they are taught & commaunded of obedience to God.
Loe what instruction all superiors, in what degree soever they be, ought to Learn, the instruction, I say, which they Are taught & commanded of Obedience to God.
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as to challenge to themselues that which perteineth vnto God alone, when they will turne vs from his obedience, ye see an exception which before we haue put downe, which maketh that they ought not to be obeyed.
as to challenge to themselves that which pertaineth unto God alone, when they will turn us from his Obedience, you see an exception which before we have put down, which makes that they ought not to be obeyed.
And in verie deede the cause why, for the most part, that meekenesse & humilitie is so little regarded in the world, that the children arme themselues against fathers & mothers,
And in very deed the cause why, for the most part, that meekness & humility is so little regarded in the world, that the children arm themselves against Father's & mother's,
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and behaue themselues as wilde beastes, that the people are full of wickednesse and rebellion, that seruantes also are full of disloyaltie and disobedience, that there is no dealing with any of these to reclaime them in what sort soeuer, is the iust punishment of God vpon them, which abuse the dignitie which he hath geuen them.
and behave themselves as wild beasts, that the people Are full of wickedness and rebellion, that Servants also Are full of disloyalty and disobedience, that there is no dealing with any of these to reclaim them in what sort soever, is the just punishment of God upon them, which abuse the dignity which he hath given them.
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For oftentimes wee see that the Princes beare not rule to magnifie and set foorth the name and glorie of God, to cause that he bee honoured as he deserueth:
For oftentimes we see that the Princes bear not Rule to magnify and Set forth the name and glory of God, to cause that he be honoured as he deserves:
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but they drawe cleane backeward herein, they will set vp and make themselues idols, euen to plucke God as it were cut of his seate, to place themselues therein.
but they draw clean backward herein, they will Set up and make themselves Idols, even to pluck God as it were Cut of his seat, to place themselves therein.
If the fathers be wolues themselues, they would haue their children wolues whelpes: if they be old foxes, they would haue yong cubs to their children:
If the Father's be wolves themselves, they would have their children wolves whelps: if they be old foxes, they would have young cubs to their children:
But what? Is not this a wicked & villanous vnthankfulnesse, when a man, which is in authoritie of iustice, knowes not to say, Who am I? Loe I am a poore worme of the earth,
But what? Is not this a wicked & villainous unthankfulness, when a man, which is in Authority of Justice, knows not to say, Who am I? Loe I am a poor worm of the earth,
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Lo, God which is only father of all mankind, yet notwithstanding he yeldeth vnto me this so honourable a title, it is then great reason that I aduise my selfe wel to render an account hereof.
Lo, God which is only father of all mankind, yet notwithstanding he yieldeth unto me this so honourable a title, it is then great reason that I advise my self well to render an account hereof.
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but in geuing vs this preeminence aboue them which are vnder our subiection, when I say men will not knowe & thinke thus, must we not say, that they are become altogether brutish & beastlie? Let vs therefore diligently note, that rebellions often times proceede from them which are in authoritie, which know not their office:
but in giving us this preeminence above them which Are under our subjection, when I say men will not know & think thus, must we not say, that they Are become altogether brutish & beastly? Let us Therefore diligently note, that rebellions often times proceed from them which Are in Authority, which know not their office:
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but yet we see that this is a iust vengeance of God, & by so much the more we ought to be stirred vp to followe this which is declared vnto vs, both in this place,
but yet we see that this is a just vengeance of God, & by so much the more we ought to be stirred up to follow this which is declared unto us, both in this place,
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but he will reuenge himselfe without striking any blowe, so that we shalbe astonnished to beholde how he shall mainteine that which by his owne mouth he hath ordeined,
but he will revenge himself without striking any blow, so that we shall astonished to behold how he shall maintain that which by his own Mouth he hath ordained,
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And againe, let children also consider and take heede they be not ouer arrogant and presumptuous, they be not headstrong & geuen to their lustes and appetites:
And again, let children also Consider and take heed they be not over arrogant and presumptuous, they be not headstrong & given to their lusts and appetites:
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Now in the meane time let vs note, that God must be obeyed first of all, that the people so obey their princes and magistrates, that this derogate & take away nothing from the right which God reserueth vnto himself,
Now in the mean time let us note, that God must be obeyed First of all, that the people so obey their Princes and Magistrates, that this derogate & take away nothing from the right which God reserveth unto himself,
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If Princes will induce vs to do euill, if they will ouerthrow the pure doctrine of God (as we see ouermuch in the world that this furie and madnes is in many, which would haue religion bended at their lust, making it but an image of waxe, which would haue the seruice and worship of God ordered according to their fantasies) it pleaseth not God that we be obedient vnto them in that behalfe.
If Princes will induce us to do evil, if they will overthrow the pure Doctrine of God (as we see overmuch in the world that this fury and madness is in many, which would have Religion bent At their lust, making it but an image of wax, which would have the service and worship of God ordered according to their fantasies) it Pleases not God that we be obedient unto them in that behalf.
And though they which haue authoritie ouer vs, acquite not themselues of their dutie: yet we owe them obedience, so that the children ought not despitefully to behaue themselues,
And though they which have Authority over us, acquit not themselves of their duty: yet we owe them Obedience, so that the children ought not despitefully to behave themselves,
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Briefly, we ought to beare the iniuries quietlie and patientlie of all those which haue authoritie ouer vs And thus yee see what God would giue vs to vnderstand in this commandement.
Briefly, we ought to bear the injuries quietly and patiently of all those which have Authority over us And thus ye see what God would give us to understand in this Commandment.
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But there resteth yet a clause in the commaundement, which for that we are hardlie ordered to humilitie, God placeth for a spurre to quicken vs forward, saying: Thy God commandeth thee this.
But there rests yet a clause in the Commandment, which for that we Are hardly ordered to humility, God places for a spur to quicken us forward, saying: Thy God commands thee this.
whether they discharge their dutie in ttah office & authoritie wherevnto they are called, all this shifting to excuse our disobedience must be laid aside.
whither they discharge their duty in ttah office & Authority whereunto they Are called, all this shifting to excuse our disobedience must be laid aside.
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True it is, that men wil kicke and fling, when they shalbe rained with any bridle of obedience, one shall neuer haue their good will and leaue, to haue them in subiection.
True it is, that men will kick and fling, when they shall reigned with any bridle of Obedience, one shall never have their good will and leave, to have them in subjection.
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And when he sendeth you his lieftenants, & you wil not receiue them, it is a sure & certein signe, that you refuse also his yoke, in such wise, that his iustice is violated,
And when he sends you his Lieutenants, & you will not receive them, it is a sure & certain Signen, that you refuse also his yoke, in such wise, that his Justice is violated,
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and this was annexed vnto the commaundement, where God declared vnto vs, that he would his seruice should bee kepte in all puritie, that wee decline not to idolatrie and superstition.
and this was annexed unto the Commandment, where God declared unto us, that he would his service should be kept in all purity, that we decline not to idolatry and Superstition.
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Therefore when we see that this is a sacrifice agreeable vnto God, let those which are vnder subiection hold themselues therin, let them not shew themselues outragious & rebellious,
Therefore when we see that this is a sacrifice agreeable unto God, let those which Are under subjection hold themselves therein, let them not show themselves outrageous & rebellious,
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But because the whole can not nowe be dispatched, let vs brieflie beare in minde, that for to serue God the better, wee must beate dawne all pride and presumption which is in vs. And albeit by nature we haue this cursed roote of desire to be lifted vp aboue others,
But Because the Whole can not now be dispatched, let us briefly bear in mind, that for to serve God the better, we must beat dawn all pride and presumption which is in us And albeit by nature we have this cursed root of desire to be lifted up above Others,
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yet ought we notwithstanding for preparing of our selues to the seruice of God, remoue this wholie from vs. And why? Because humilitie is the first & principall step to all true obedience.
yet ought we notwithstanding for preparing of our selves to the service of God, remove this wholly from us And why? Because humility is the First & principal step to all true Obedience.
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Otherwise, it must needes come to passe, that all order and policie being peruerted and ouerthrowen, our condition become worse than the state of brute and sauage beasts amiddest the wild forrestes.
Otherwise, it must needs come to pass, that all order and policy being perverted and overthrown, our condition become Worse than the state of brutus and savage beasts amidst the wild forests.
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Now when we shall haue shewed our obedience in subiecting our selues vnto them, whom God hath set ouer vs, let vs learne also, that we haue great reason to humble our selues vnder him,
Now when we shall have showed our Obedience in subjecting our selves unto them, whom God hath Set over us, let us Learn also, that we have great reason to humble our selves under him,
And herevnto are wee lead by all the rules and principalities in the world, knowing that God ought to haue his authoritie and preeminence so farre aboue them,
And hereunto Are we led by all the rules and principalities in the world, knowing that God ought to have his Authority and preeminence so Far above them,
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So then, as we are to remember that the children must obey their fathers and mothers, that the people must yeald all dutifull subiection to their magistrats, that in euerie familie and houshold, such order as God hath established, must bee obserued:
So then, as we Are to Remember that the children must obey their Father's and mother's, that the people must yeald all dutiful subjection to their Magistrates, that in every family and household, such order as God hath established, must be observed:
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namelie, to knowe that God, who hath souereigne empire and authoritie ouer the world, ought to beare rule ouer all creatures: briefly, ouer our whole life.
namely, to know that God, who hath sovereign empire and Authority over the world, ought to bear Rule over all creatures: briefly, over our Whole life.
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but to what other end, than to thrust God beside his throne, and to bereaue him of the honour which pertenieth vnto him? For the Pope will readilie alledge vs, that men ought to bee subiect to their superiours.
but to what other end, than to thrust God beside his throne, and to bereave him of the honour which pertenieth unto him? For the Pope will readily allege us, that men ought to be Subject to their superiors.
but contrariwise, spitefullie raging against all authoritie of holy scripture, he ouerthroweth all order and rule of policie, which God hath commaunded vs. He will call him selfe, The vicar of Iesus Christ:
but contrariwise, spitefully raging against all Authority of holy scripture, he Overthroweth all order and Rule of policy, which God hath commanded us He will call him self, The vicar of Iesus christ:
Let vs therefore learne to haue in detestation this rule and authoritie, which the diuell hath set vp in this worlde, opposite altogether and cleane contrarie to that which God hath commaunded.
Let us Therefore Learn to have in detestation this Rule and Authority, which the Devil hath Set up in this world, opposite altogether and clean contrary to that which God hath commanded.
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so that superiours abuse their power, let vs knowe, that they can not peruert, and take away this, which God hath instituted, concerning empires and kingdomes.
so that superiors abuse their power, let us know, that they can not pervert, and take away this, which God hath instituted, Concerning empires and kingdoms.
av d n2-jn vvb po32 n1, vvb pno12 vvi, cst pns32 vmb xx vvi, cc vvb av d, r-crq np1 vhz vvn, vvg n2 cc n2.
& when God suffereth, that the order which he hath instituted be not obserued, but that all is confused and disordered, let vs know, that with so much greater diligence we ought to haue recourse vnto him, praying him that he will restore things to such an estate, that all may see that we desire no other thing than to bee gouerned by him,
& when God suffers, that the order which he hath instituted be not observed, but that all is confused and disordered, let us know, that with so much greater diligence we ought to have recourse unto him, praying him that he will restore things to such an estate, that all may see that we desire no other thing than to be governed by him,
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Now let vs cast our selues downe before the face of our God, with acknowledging of our faultes, praying him to make vs feele them better than wee haue done, to the end that in true repentaunce wee learne to displease our selues for to returne vnto him, profiting herein dailie more and more,
Now let us cast our selves down before the face of our God, with acknowledging of our Faults, praying him to make us feel them better than we have done, to the end that in true Repentance we Learn to displease our selves for to return unto him, profiting herein daily more and more,
WE haue alredie sene how, for the better ordring of our life with men, we ought to yeald obedience to those which haue any superioritie ouer vs. For this is the first thing which God commaundeth vs in the second table of the lawe:
WE have already seen how, for the better ordering of our life with men, we ought to yeald Obedience to those which have any superiority over us For this is the First thing which God commandeth us in the second table of the law:
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and euen comming from him selfe vnto men, he placeth this as the meane betwene both, to honor them, whom he hath appointed ouer vs. It is true, that when we speake of men, we vnderstand some like and equall fellowship.
and even coming from him self unto men, he places this as the mean between both, to honour them, whom he hath appointed over us It is true, that when we speak of men, we understand Some like and equal fellowship.
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And in verie deed Iesus Christ sheweth, that there is nothing but meere hypocrisie, when the children shall onely make some signe of loue or honour to fathers and mothers,
And in very deed Iesus christ shows, that there is nothing but mere hypocrisy, when the children shall only make Some Signen of love or honour to Father's and mother's,
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For it is required that we make not some signe only of honor, but that wee render all the right of dutifullnesse which apperteineth vnto him, which is in any preeminence aboue vs:
For it is required that we make not Some Signen only of honour, but that we render all the right of dutifullnesse which appertaineth unto him, which is in any preeminence above us:
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and we must account it as sweete and pleasaunt, whatsoeuer our Lord hath commaunded vs. You see then wherein consisteth the first step and degree of honest and vpright walking with men:
and we must account it as sweet and pleasant, whatsoever our Lord hath commanded us You see then wherein Consisteth the First step and degree of honest and upright walking with men:
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namelie, that wee knowe, that fathers and mothers, and all others which are lifted vp to any dignitie aboue vs, must haue the honour and obedience which apperteineth vnto them, otherwise God is dishonoured in their persons:
namely, that we know, that Father's and mother's, and all Others which Are lifted up to any dignity above us, must have the honour and Obedience which appertaineth unto them, otherwise God is dishonoured in their Persons:
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To the end therfore that men might no longer haue such shiftes, God would speake in such sorte, that euen little children might vnderstand what he saith.
To the end Therefore that men might no longer have such shifts, God would speak in such sort, that even little children might understand what he Says.
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Moreouer, let vs note, that God, to bring vs by little and little to liue well, proposeth vnto vs those thinges, which are most detestable, & most to be abhorred:
Moreover, let us note, that God, to bring us by little and little to live well, Proposeth unto us those things, which Are most detestable, & most to be abhorred:
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How euer it bee, this teacheth vs, that the thing is ouer enormous and outragious, and which wee ought to detest and haue in execratiō, which is as murder.
How ever it be, this Teaches us, that the thing is over enormous and outrageous, and which we ought to detest and have in execration, which is as murder.
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and the better withdrawe vs from all harme doing, and from all wrong and iniurie, sheweth vs, that wee ought not to pollute and defile our handes in the bloud of our neighbours. Well then:
and the better withdraw us from all harm doing, and from all wrong and injury, shows us, that we ought not to pollute and defile our hands in the blood of our neighbours. Well then:
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For God will hold both our heartes, and our thoughtes in subiection he will be serued in such pure and sincere manner, that we nourish within vs no euill will against our neighbours.
For God will hold both our hearts, and our thoughts in subjection he will be served in such pure and sincere manner, that we nourish within us no evil will against our neighbours.
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Now I declare to you, that I hold & condemne for murderers all those which commit any outrage against their neighbours, all those which deuise any thing against them, all those which nourish within their heartes hatred and rancour.
Now I declare to you, that I hold & condemn for murderers all those which commit any outrage against their neighbours, all those which devise any thing against them, all those which nourish within their hearts hatred and rancour.
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and framed him selfe so to our capacitie, that there is no poore wretch so ignorant, whiche may not comprehend and vnderstand that which is conteined in the lawe.
and framed him self so to our capacity, that there is no poor wretch so ignorant, which may not comprehend and understand that which is contained in the law.
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Nowe seeing it is so, that God hath forbidden murder, as a wicked and detestable thing, wee haue to knowe first of all, that he which lifteth himselfe vp to kill and murder his neighbours, is not worthie to bee nourished on the earth,
Now seeing it is so, that God hath forbidden murder, as a wicked and detestable thing, we have to know First of all, that he which lifts himself up to kill and murder his neighbours, is not worthy to be nourished on the earth,
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and should not this serue them for a bridle to withhold them from all violence and wrong doing? Whither might our furie further leade vs? So then let vs remember, that albeit God had not spoken, wee are alreadie conuicted by the testimonie of our owne cons•ience, That who so armeth him selfe against his neighbour, despiteth nature,
and should not this serve them for a bridle to withhold them from all violence and wrong doing? Whither might our fury further lead us? So then let us Remember, that albeit God had not spoken, we Are already convicted by the testimony of our own cons•ience, That who so armeth him self against his neighbour, despiteth nature,
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As it is handled hereof in an other place, where it is said, That the effusion of mans bloud in it selfe importeth a filth, and vncleanesse and such a blot, which scarse can bee wiped out.
As it is handled hereof in an other place, where it is said, That the effusion of men blood in it self imports a filth, and uncleanness and such a blot, which scarce can be wiped out.
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If an enimie be killed in open battell, although God pardon this, because he which staieth him, hath iust and lawfull cause thereof, and doth it for necessitie:
If an enemy be killed in open battle, although God pardon this, Because he which stayeth him, hath just and lawful cause thereof, and does it for necessity:
Therefore, when the holie scripture vseth all these formes of speaking, ought we not so much the better be withholden from doing of iniurie to any of our neighbours? Yes verily.
Therefore, when the holy scripture uses all these forms of speaking, ought we not so much the better be withholden from doing of injury to any of our neighbours? Yes verily.
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And why? We haue alreadie said, that God hath purposely vsed that word, to the end he might declare to vs, that howe euer wee esteeme them as light and little faultes, to bee the occasion of tumultes,
And why? We have already said, that God hath purposely used that word, to the end he might declare to us, that how ever we esteem them as Light and little Faults, to be the occasion of tumults,
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If wee would well consider of this, shoulde wee not bee much more sober in our dealinges than wee are? Wee shall see some so cholerike, that if one displese them,
If we would well Consider of this, should we not be much more Sobrium in our dealings than we Are? we shall see Some so choleric, that if one displease them,
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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.
But now, to make a trial whither we abstain from all harm doing, from committing any outrage against the Persons of our neighbours, we must come to the examining of our hearts and secret thoughts.
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,
And this is the cause why even the Iewes, which ought to have be nourished from their infancy in the law of GOD, they took this Commandment, Thou shalt not kill, over grossly, understanding that they offended not GOD in this point,
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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.
Therefore, except the fault were evident and apparent to the eyes of men, it seemed unto them that it ought not to be imputed unto them before the face of GOD.
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:
Whosoever iniurieth an other, is culpable of a Council and constitution from heaven, so that GOD and all his Angels shall arm them selves against him:
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namelie, to shew that albeit wee shalbe 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,
namely, to show that albeit we shall able to protest, that we have committed no outrage, that we have not lifted up our fist to give one blow, much less drawn our sword against our neighbour,
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 shalbe condemned from the highe throne of the heauens,
for when you shall have but muttered and mumbled something between your lips against them, it Suffices to make you culpable and guilty before GOD, you shall condemned from the high throne of the heavens,
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:
When we hear this, let us know, that it is he, whom GOD the father hath given to judge the world, who speaks unto us We ought not Therefore Here to dispense more largely with our selves:
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,
For what is he which speaks? He which bears Rule over our hearts and thoughts, he which will not be served of us with eye service, he which is not contented that before men we abstain from doing of evil,
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.
but we ought to conclude, that when God speaks of murders, he understandeth all enmity, he speaks of all anger & Indignation, of all rancour & malice against our neighbours.
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although beeing hindered, he bee not come to the full end of his enterprise, what shalbe thought of God? Shall he haue lesse authoritie than a mortall creature? Beholde (I say) to what point wee ought to come,
although being hindered, he be not come to the full end of his enterprise, what shall Thought of God? Shall he have less Authority than a Mortal creature? Behold (I say) to what point we ought to come,
And why? For God would haue vs preuented and foretaken with some fright and horror, that when we thinke of hurting our neighbors, of committing any violence, of doing any iniurie, wee remember that this is an horrible and detestable thing, which he can by no meanes bee able to suffer.
And why? For God would have us prevented and foretaken with Some fright and horror, that when we think of hurting our neighbours, of committing any violence, of doing any injury, we Remember that this is an horrible and detestable thing, which he can by no means be able to suffer.
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yea, one wayward grudging, be it neuer so secretlie hidden within vs, if wee account it straunge, that this bee condemned as murder before God, let vs consider what his nature is,
yea, one wayward grudging, be it never so secretly hidden within us, if we account it strange, that this be condemned as murder before God, let us Consider what his nature is,
and that he deserueth to haue more yealded vnto him than vnto mortall men. But earthlie Iudges punish an euill and wicked affection, when it sheweth it selfe:
and that he deserves to have more yielded unto him than unto Mortal men. But earthly Judges Punish an evil and wicked affection, when it shows it self:
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what shall then God doe, vnto whom nothing is hidden? And againe, we haue to note that, which the Apostle saith in the Epistle to the Hebrewes, That the woord of GOD resembleth him which is the authour thereof,
what shall then God do, unto whom nothing is hidden? And again, we have to note that, which the Apostle Says in the Epistle to the Hebrews, That the word of GOD resembles him which is the author thereof,
God therefore, in forbidding of murders, sheweth on the contrarie side, that the life of our neighbours ought to bee deare vnto vs, that we ought to employ all our trauell and paine, to preserue and mainteine it,
God Therefore, in forbidding of murders, shows on the contrary side, that the life of our neighbours ought to be deer unto us, that we ought to employ all our travel and pain, to preserve and maintain it,
but when he seeth his ground, after it hath bene laide fallowe, to bee couered with thistles and thornes, he breaketh it vp with the plough, he grubbeth vp the brambles, he manureth and tilleth it.
but when he sees his ground, After it hath be laid fallow, to be covered with thistles and thorns, he breaks it up with the plough, he grubbeth up the brambles, he manureth and Tilleth it.
Let vs then learne, that not without great cause GOD condemneth first of all the vices which are in vs. For he seeth well, that they haue taken deepe roote,
Let us then Learn, that not without great cause GOD Condemneth First of all the vices which Are in us For he sees well, that they have taken deep root,
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Will you liue in mutuall loue and charitie one with an other? It behoueth that euerie one enter into himselfe, you must all diligentlie examine your owne heartes,
Will you live in mutual love and charity one with an other? It behooves that every one enter into himself, you must all diligently examine your own hearts,
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and let vs knowe, that when wee shalbe purged from all anger and choler, from all hatred, from all iniuries and wronges, wee must then come to this point, to vnderstand, that it sufficeth not that we abstaine from all harme and iniurie, from all violence and oppression, that we haue attempted nothing against the persons of our neighbours, that wee nourish no hatred nor malice in our heartes, against them, whome wee haue borne euill will vnto:
and let us know, that when we shall purged from all anger and choler, from all hatred, from all injuries and wrongs, we must then come to this point, to understand, that it Suffices not that we abstain from all harm and injury, from all violence and oppression, that we have attempted nothing against the Persons of our neighbours, that we nourish no hatred nor malice in our hearts, against them, whom we have born evil will unto:
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So then let vs note, that when wee will profite in the lawe of GOD, wee must haue respect vnto the vices and imperfections, whiche are within vs, displeasing our selues in them,
So then let us note, that when we will profit in the law of GOD, we must have respect unto the vices and imperfections, which Are within us, displeasing our selves in them,
Knowe wee therefore, that when our Lorde will, that the life of our neighbours bee deare and pretious vnto vs, he teacheth vs withall, that he whiche shall not aide and helpe his neighbours in their necessitie, slaieth them,
Know we Therefore, that when our Lord will, that the life of our neighbours be deer and precious unto us, he Teaches us withal, that he which shall not aid and help his neighbours in their necessity, slays them,
For can wee so refuse and take our leaue of GOD, as not to bee knitte and vnited together with men, whom he hath created to his owne image and likenesse? Shall wee not beare this reuerence to him, who is our father, that wee liue in a fraternitie and brotherhod one with an other, seeing he hath lincked vs together in such a bond? Shall we say that God presseth vs ouermuch, that he laieth vpon vs to heauie a burthen,
For can we so refuse and take our leave of GOD, as not to be knit and united together with men, whom he hath created to his own image and likeness? Shall we not bear this Reverence to him, who is our father, that we live in a fraternity and brotherhood one with an other, seeing he hath linked us together in such a bound? Shall we say that God Presseth us overmuch, that he Layeth upon us to heavy a burden,
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What resteth then, but that we pray vnto God, so to guide and conduct vs, that wee may as we ought, frame and conforme our selues vnto his will? For it is to no purpose to alledge that his wordes are obscure and hard,
What rests then, but that we pray unto God, so to guide and conduct us, that we may as we ought, frame and conform our selves unto his will? For it is to no purpose to allege that his words Are Obscure and hard,
Againe, that we might not alledge that wee know not at which end, or where to beginne, the better to vnderstand the meaning of this commaundement, he teacheth vs this point also:
Again, that we might not allege that we know not At which end, or where to begin, the better to understand the meaning of this Commandment, he Teaches us this point also:
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namelie, that we must not, as our woont is, geue our selues leaue to do euill vnder this colour of persuading with our conscience, that it is no mortall and deadlie sinne which we attempt:
namely, that we must not, as our wont is, give our selves leave to do evil under this colour of persuading with our conscience, that it is no Mortal and deadly sin which we attempt:
that is, that when wee think of doing wrong, of striking and beating our neighbours, of conceiuing any hate or despite against them, wee set murder alwayes before our eyes, and thinke:
that is, that when we think of doing wrong, of striking and beating our neighbours, of conceiving any hate or despite against them, we Set murder always before our eyes, and think:
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Poore and wretched creature, whither runnest thou, whither doest thou cast thy selfe headlong, when thou seekest to be culpable and guiltie of murder before God? So then let vs not make this vaine allegatiō, that we know not how or where to begin,
Poor and wretched creature, whither runnest thou, whither dost thou cast thy self headlong, when thou Seekest to be culpable and guilty of murder before God? So then let us not make this vain allegation, that we know not how or where to begin,
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and it cannot but appeare manifest in the end, that wee would not cast aside our eyes to see and knowe that which might haue beene visible and apparant vnto vs. Loe what we haue to beare in mind in this place.
and it cannot but appear manifest in the end, that we would not cast aside our eyes to see and know that which might have been visible and apparent unto us Loe what we have to bear in mind in this place.
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So then now it remaineth, that euerie one consider of his owne abilitie and power, and so bethinke himselfe of discharging his duetie towardes his neighbours.
So then now it remains, that every one Consider of his own ability and power, and so bethink himself of discharging his duty towards his neighbours.
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If I shall haue wherewith to aide them, I must conclude and resolue my selfe on this, that whatsoeuer God hath bestowed on me, it is not for my selfe, that is to say:
If I shall have wherewith to aid them, I must conclude and resolve my self on this, that whatsoever God hath bestowed on me, it is not for my self, that is to say:
and not forget that it is against nature for vs to hate our owne flesh. But now betweene the faithfull there is another greater regard and consideration to be had,
and not forget that it is against nature for us to hate our own Flesh. But now between the faithful there is Another greater regard and consideration to be had,
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and that there is a more streight and surer band wherwith they are coupled, than this of nature which is common and apperteineth alike to all mankinde.
and that there is a more straight and Surer band wherewith they Are coupled, than this of nature which is Common and appertaineth alike to all mankind.
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yea, that wee haue not one droppe thereof? Now therefore let vs learne so to rule our selues to this commaundement, that being purged from all rancour all malice,
yea, that we have not one drop thereof? Now Therefore let us Learn so to Rule our selves to this Commandment, that being purged from all rancour all malice,
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and to acquite our selues of our duetie towardes them, according to the meane and abilitie which God hath geuen vs. And if euill thoughts and affections,
and to acquit our selves of our duty towards them, according to the mean and ability which God hath given us And if evil thoughts and affections,
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as that they are redie to beate and to kill their neighbours, as much as lieth in them? Must wee not account them worse than all the Painims in the worlde? But how euer it bee, let vs on our part consider, that wee shall haue euill pro•ited in the schoole of GOD,
as that they Are ready to beat and to kill their neighbours, as much as lies in them? Must we not account them Worse than all the Painims in the world? But how ever it be, let us on our part Consider, that we shall have evil pro•ited in the school of GOD,
And further, they which will shewe what is the true perfection of Christians, must not onely abstaine from nourishing any secrete malice and euill will in their heartes, but they must declare themselues to bee brethren truelie,
And further, they which will show what is the true perfection of Christians, must not only abstain from nourishing any secret malice and evil will in their hearts, but they must declare themselves to be brothers truly,
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And because he is a spirite, and will bee serued of vs in all integritie and vprightnesse, let vs remember, that when wee shall haue withhelde our handes and feete from doing of euill, we must also haue our hearts pliable vnto him:
And Because he is a Spirit, and will be served of us in all integrity and uprightness, let us Remember, that when we shall have withheld our hands and feet from doing of evil, we must also have our hearts pliable unto him:
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yea, and that in such subiection and obedience, that we desire nothing, but by our deeds to shew and proue, that we are truely and in deede his children, liuing in true fraternitie and brotherlie loue, with all them which are called with vs into the same coniunction and fellowship.
yea, and that in such subjection and Obedience, that we desire nothing, but by our Deeds to show and prove, that we Are truly and in deed his children, living in true fraternity and brotherly love, with all them which Are called with us into the same conjunction and fellowship.
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Now let vs cast our selues downe before the face of our good God, with acknowledging of our faultes, praying that it will please him to make vs feele them better than we haue done:
Now let us cast our selves down before the face of our good God, with acknowledging of our Faults, praying that it will please him to make us feel them better than we have done:
and that knowing how hee hath bounde vs to our neighboures, and will haue vs make proofe of the feare wee beare him in withdrawing our selues from all euill, from all iniurie and violence:
and that knowing how he hath bound us to our neighbours, and will have us make proof of the Fear we bear him in withdrawing our selves from all evil, from all injury and violence:
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let vs pray him to graunt vs the grace to walke in such brotherlie loue and charitie one with an other, that wee all shoote at this especiall and principall marke:
let us pray him to grant us the grace to walk in such brotherly love and charity one with an other, that we all shoot At this especial and principal mark:
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Will wee then obserue that which God commaundeth vs in the seconde table? It sufficeth not that wee doe not any wrong or iniurie vnto any, either in his person, or in his goodes:
Will we then observe that which God commandeth us in the seconde table? It Suffices not that we do not any wrong or injury unto any, either in his person, or in his goods:
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And to this purpose mention is made hereof, in this former place which I haue alledged to Titus, where it is said, That wee haue beene redeemed by the grace of our Lorde Iesus Christ, to the end we should liue in this world in the feare of God, and soberlie and righteouslie.
And to this purpose mention is made hereof, in this former place which I have alleged to Titus, where it is said, That we have been redeemed by the grace of our Lord Iesus christ, to the end we should live in this world in the Fear of God, and soberly and righteously.
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In another place to Timothie he saith, That if there be a good policie and rule of gouernment obserued, wee shall walke iustlie and honestly in all godlinesse.
In Another place to Timothy he Says, That if there be a good policy and Rule of government observed, we shall walk justly and honestly in all godliness.
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Now, touching the feare of God, this is that spirituall seruice whereof wee haue spoken heretofore, that God bee purely and sincerelie worshipped of vs, that wee put our whole trust and confidence in him, that wee call vppon him, that we beare him the reuerence which he deserueth.
Now, touching the Fear of God, this is that spiritual service whereof we have spoken heretofore, that God be purely and sincerely worshipped of us, that we put our Whole trust and confidence in him, that we call upon him, that we bear him the Reverence which he deserves.
The first is integritie and vprightnesse, that is, iust dealing, that wee vse no violence, no extortion, no deceite in the goodes of our neighbours. The second followeth:
The First is integrity and uprightness, that is, just dealing, that we use no violence, no extortion, no deceit in the goods of our neighbours. The second follows:
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Wee haue seene, when God did forbid murder, how in expounding this worde we said, that God meant thereby to deterre vs from doing any outrage or iniurie:
we have seen, when God did forbid murder, how in expounding this word we said, that God meant thereby to deter us from doing any outrage or injury:
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and not suffer any to bee troubled and molested by vs. It shall bee further handled hereafter touching the goodes also of our neighbours, that we ought not to beare false witnesse against them:
and not suffer any to be troubled and molested by us It shall be further handled hereafter touching the goods also of our neighbours, that we ought not to bear false witness against them:
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if we will reserue vnto euerie one his right, we shall vse no violence or iniurie in the persons or goodes of our neighbours, we shall not attempt to spoile any one of his substaunce.
if we will reserve unto every one his right, we shall use no violence or injury in the Persons or goods of our neighbours, we shall not attempt to spoil any one of his substance.
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yet beeing vnchast, dissolute, brutish, and beastly in our life, we may not thinke that God is pleased with vs. For no thing is so inseparable as vprightnesse,
yet being unchaste, dissolute, brutish, and beastly in our life, we may not think that God is pleased with us For no thing is so inseparable as uprightness,
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and sobrietie, seeing God hath ioyned them together in his lawe, and that we see how he hath confirmed the same by his Apostle, expounding by him this which is here briefely touched.
and sobriety, seeing God hath joined them together in his law, and that we see how he hath confirmed the same by his Apostle, expounding by him this which is Here briefly touched.
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And therefore, if we will haue the naturall sense and meaning of this place, let vs knowe, that God here commaundeth vs to leade such an honest and chast life, that there appeare no filthinesse, no loosenesse of behauiour, no vncleannesse in vs. Loe what is the summe and contents of this precept.
And Therefore, if we will have the natural sense and meaning of this place, let us know, that God Here commandeth us to lead such an honest and chaste life, that there appear no filthiness, no looseness of behaviour, no uncleanness in us Loe what is the sum and contents of this precept.
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It is true, that expressely hee forbiddeth vs, in this place, to be adulterers, that is to say, to violate and breake the faith plighted in marriage, that none entise and allure the wife of another:
It is true, that expressly he forbiddeth us, in this place, to be Adulterers, that is to say, to violate and break the faith plighted in marriage, that none entice and allure the wife of Another:
God contrariwise, to holde vs in a streighter bridle, setteth downe vnto vs the sinnes which are more enormious, to the end that being preuented with a greater feare, wee might not so easily bee induced to committe any fault.
God contrariwise, to hold us in a straighter bridle, sets down unto us the Sins which Are more enormous, to the end that being prevented with a greater Fear, we might not so Easily be induced to commit any fault.
as if men would in expresse termes despite God, when they will as enraged and furious beasts, breake the holie and sacred bond which he hath established in marriage.
as if men would in express terms despite God, when they will as enraged and furious beasts, break the holy and sacred bound which he hath established in marriage.
but because hee would shewe, that albeit men will make the matter very small, when they are dissolute and disordered in liuing, hee hath an other balance than so, wherein to weigh their offences,
but Because he would show, that albeit men will make the matter very small, when they Are dissolute and disordered in living, he hath an other balance than so, wherein to weigh their offences,
For if our persones are counted pretious, & our liues held deare in his sight, he will also that the loyaltie and mutuall faith which ought to be betweene the husband and the wife, be in price and estimation, that such an holy thing as marriage is, be not set forth to all reproch and villanie.
For if our Persons Are counted precious, & our lives held deer in his sighed, he will also that the loyalty and mutual faith which ought to be between the husband and the wife, be in price and estimation, that such an holy thing as marriage is, be not Set forth to all reproach and villainy.
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Moreouer, we must alwayes returne to this point, to consider of the nature of God, that he is not an earthly Lawgeuer, that he forbiddeth not onelie the exteriour acte,
Moreover, we must always return to this point, to Consider of the nature of God, that he is not an earthly Lawgiver, that he forbiddeth not only the exterior act,
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Therefore, when wee heare this worde of adulterie, which is so condemned, let vs learne to absteine from all fornication, not onelie touching the act thereof,
Therefore, when we hear this word of adultery, which is so condemned, let us Learn to abstain from all fornication, not only touching the act thereof,
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For behold how S. Paule hath defined true chastitie when he saith, That all which are vnmaried, ought to studie how they may obey God, by keeping their bodies & their minds pure & cleane.
For behold how S. Paul hath defined true chastity when he Says, That all which Are unmarried, ought to study how they may obey God, by keeping their bodies & their minds pure & clean.
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He saith not, That they who haue not defiled their bodies wt fornications, remaine chaste: but they which tooke paines to keepe both their bodies and soules vndefiled.
He Says not, That they who have not defiled their bodies with fornications, remain chaste: but they which took pains to keep both their bodies and Souls undefiled.
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And when we shall haue considered, how God abhorreth and detesteth all adulteries, we must yet go further, applying and extending the same to all fornication & vncleannesse.
And when we shall have considered, how God abhorreth and detesteth all adulteries, we must yet go further, applying and extending the same to all fornication & uncleanness.
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and much more enormious (as I haue alreadie said:) but we must alwaies remember this, that God will not haue men only, not to attempt any thing against mariage,
and much more enormous (as I have already said:) but we must always Remember this, that God will not have men only, not to attempt any thing against marriage,
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Knowe ye not (saith hee) that your bodies are the temples of the holy ghost? Loe then, seing God doth vs this honor, to choose our vile bodies, which are not only britle vessels,
Know you not (Says he) that your bodies Are the Temples of the holy ghost? Loe then, sing God does us this honour, to choose our vile bodies, which Are not only brittle vessels,
but carions, euen earth and rottennes, & yet notwithstanding God honoreth them so far, as to make them temples of his holy spirit, to dwell therin,
but carrions, even earth and rottenness, & yet notwithstanding God Honoureth them so Far, as to make them Temples of his holy Spirit, to dwell therein,
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& shal we venter so to moil them in al filth & infectiō? Shal we make them as stables and sties for hogs? What a trecherie is that? What an abhominable wickednesse? Neither is this all.
& shall we venture so to moil them in all filth & infection? Shall we make them as stables and sties for hogs? What a treachery is that? What an abominable wickedness? Neither is this all.
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Let vs therefore haue all our senses tied vnder such temperance and sobrietie, that when the diuell shall sollicite vs to anie vncleannesse, wee may alwayes giue him the repulse, that hee finde no accesse vnto vs, beeing excluded from all enteraunce.
Let us Therefore have all our Senses tied under such temperance and sobriety, that when the Devil shall solicit us to any uncleanness, we may always give him the repulse, that he find no access unto us, being excluded from all Entrance.
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but our bodies also, although they bee mortall, and that we see they haue nothing in them but rottennesse and corruption? Seeing then it is so, that God accounteth our bodies as his,
but our bodies also, although they be Mortal, and that we see they have nothing in them but rottenness and corruption? Seeing then it is so, that God accounteth our bodies as his,
For it is certeine, that by thefts and oppressions we defile our bodies, and our handes (as the holie Scripture in this sense speaketh) that when we violently oppresse anie, we haue our handes full of bloud, as the Prophet Esaie speaketh.
For it is certain, that by thefts and oppressions we defile our bodies, and our hands (as the holy Scripture in this sense speaks) that when we violently oppress any, we have our hands full of blood, as the Prophet Isaiah speaks.
But Saint Paule considering well, that fornication is more shamefull and ignominious, and that men ought specially to keepe themselues from it, declareth that fornication leaueth a marke behinde, which remaineth imprinted in the bodie, whereby it is open to all infamie and reproch.
But Saint Paul considering well, that fornication is more shameful and ignominious, and that men ought specially to keep themselves from it, Declareth that fornication Leaveth a mark behind, which remains imprinted in the body, whereby it is open to all infamy and reproach.
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We are verie desirous to conserue our honor and estimation vnspotted, it would grieue vs much that any one should staine vs with some euill & infamous note:
We Are very desirous to conserve our honour and estimation unspotted, it would grieve us much that any one should stain us with Some evil & infamous note:
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and we shall the better be withheld from such corruption & filthinesse. For albeit our frailtie be such, that the diuell tempteth & allureth vs herevnto:
and we shall the better be withheld from such corruption & filthiness. For albeit our frailty be such, that the Devil tempts & Allureth us hereunto:
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as Saint Paule noteth in the tenth of the first Epistle to the Corinthians, where he bringeth in an example of a mightie armie which was slaine for this sinne.
as Saint Paul notes in the tenth of the First Epistle to the Corinthians, where he brings in an Exampl of a mighty army which was slain for this sin.
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And by this, is it not manifestly knowne, that God can not tollerate and beare with fornications? For the life of man (as we yesterday declared) is deare and pretious vnto him, they are creatures made and reformed to his image and likenesse.
And by this, is it not manifestly known, that God can not tolerate and bear with fornications? For the life of man (as we yesterday declared) is deer and precious unto him, they Are creatures made and reformed to his image and likeness.
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Nowe, when there are one, two, three thousand men dispatched, so that God destroyeth so great a number of his owne images, that is, of creatures which he hath formed, must we not say that there was kindled some terrible fire of his vengeance? And what? Fornication was the cause hereof.
Now, when there Are one, two, three thousand men dispatched, so that God Destroyeth so great a number of his own Images, that is, of creatures which he hath formed, must we not say that there was kindled Some terrible fire of his vengeance? And what? Fornication was the cause hereof.
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Conclude we therefore, that we must no longer seeke to deceiue our selues, as if our faultes were light and easie to bee pardoned, seeing our Lorde which exceedeth not,
Conclude we Therefore, that we must no longer seek to deceive our selves, as if our Faults were Light and easy to be pardoned, seeing our Lord which exceeds not,
when happilie men haue absolued and pardoned vs, and that when wee haue thought there is in vs no infection and filthinesse, God shall put vnto his hande and declare it.
when happily men have absolved and pardoned us, and that when we have Thought there is in us no infection and filthiness, God shall put unto his hand and declare it.
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Ye see in effect howe wee ought to vnderstand this seuenth commaundement of the Lawe, that we defile not our selues with anie vncleannesse or intemperaunce.
You see in Effect how we ought to understand this Seventh Commandment of the Law, that we defile not our selves with any uncleanness or intemperance.
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Nowe, if wee ought to keepe our bodies and soules vndefiled, must wee not withall warilie auoyde all the occasions which might induce and leade vs vnto fornication? Yes verilie.
Now, if we ought to keep our bodies and Souls undefiled, must we not withal warily avoid all the occasions which might induce and lead us unto fornication? Yes verily.
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Let vs therefore note, that they which abandon and giue ouer themselues to anie loosenesse, seeke nothing else than to entrappe themselues in the lines and snares of Satan:
Let us Therefore note, that they which abandon and give over themselves to any looseness, seek nothing Else than to entrap themselves in the lines and snares of Satan:
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All these enormities therefore, and superfluities, which are committed in apparell, which are vsed as snares to entrappe others, are reckoned for fornications,
All these enormities Therefore, and superfluities, which Are committed in apparel, which Are used as snares to entrap Others, Are reckoned for fornications,
and so tame themselues to his subiection, as to be helde snared in his ginnes, and that they yeelde themselues bond and thrall vnto him: loe fornication committed before God.
and so tame themselves to his subjection, as to be held snared in his begins, and that they yield themselves bound and thrall unto him: lo fornication committed before God.
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And albeit there hath beene no acte committed, no through promise made thereof, yet shall not God leaue to punishe these thinges: for hee is manifestly tempted.
And albeit there hath been no act committed, no through promise made thereof, yet shall not God leave to Punish these things: for he is manifestly tempted.
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And hereby wee see howe childish and friuolous the shiftes and escapings of them are, which will excuse this or that not to bee euill done, sobeit there be nothing meant or intended:
And hereby we see how childish and frivolous the shifts and escapings of them Are, which will excuse this or that not to be evil done, sobeit there be nothing meant or intended:
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If wee accept not of the doctrine and instruction which is giuen vs by Saint Paule, let vs bee taught in the schoole of poore vnfaithfull ones, and of idolaters.
If we accept not of the Doctrine and instruction which is given us by Saint Paul, let us be taught in the school of poor unfaithful ones, and of Idolaters.
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Nowe, when the tongue shall bee infected with wicked and vnchaste speakinges, that in gestures and wordes there shall bee nothing but signes and markes of all wickednesse and villanie,
Now, when the tongue shall be infected with wicked and unchaste speakings, that in gestures and words there shall be nothing but Signs and marks of all wickedness and villainy,
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is not this to lie openlie and manifestlie vnto the holie Ghost? So then, let vs note, that when all fornication is forbidden, it is to the end that wee shoulde walke modestlie,
is not this to lie openly and manifestly unto the holy Ghost? So then, let us note, that when all fornication is forbidden, it is to the end that we should walk modestly,
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and behaue our selues soberlie, both in our gestures and speakings, and that no dissolutenesse, & vnrulie behauior be found in vs, which may tend anie way vnto fornication.
and behave our selves soberly, both in our gestures and speakings, and that no dissoluteness, & unruly behaviour be found in us, which may tend any Way unto fornication.
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I graunt that all things are pure to them which haue their conscience pure, but this notwithstanding we must take heed, that Satan by his wilinesse preuent vs not,
I grant that all things Are pure to them which have their conscience pure, but this notwithstanding we must take heed, that Satan by his wiliness prevent us not,
Brieflie, we must beare in minde that which latelie I touched out of Paule, that as we ought not to do anie wrong vnto our neighbours, touching their persons and their goods:
Briefly, we must bear in mind that which lately I touched out of Paul, that as we ought not to do any wrong unto our neighbours, touching their Persons and their goods:
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Yee shal see these dronkards which glut themselues as brute beasts, when they are well whitled, not sticke to giue them selues ouer vnto all vncleannesse & filthinesse:
Ye shall see these drunkards which glut themselves as brutus beasts, when they Are well whittled, not stick to give them selves over unto all uncleanness & filthiness:
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and after this prostitute their bodies, and abandon them to all filthinesse and villanie, albeit they commit not fornication in act and deede, thinke we that they shall escape the hand of God,
and After this prostitute their bodies, and abandon them to all filthiness and villainy, albeit they commit not fornication in act and deed, think we that they shall escape the hand of God,
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and not haue a malediction and curse fall on them as vpon fornicatours? Yee see then how the sobrtetie whereof Saint Paul speaketh, is so to be vnderstood, that if we will be chast and continent before God, we must not onelie absteine from fornication,
and not have a malediction and curse fallen on them as upon fornicators? Ye see then how the sobrtetie whereof Saint Paul speaks, is so to be understood, that if we will be chaste and continent before God, we must not only abstain from fornication,
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And howe shall we be able, seeing the frailtie of our fleshe is such, to absteine from al pollution & vncleanesse? For we see the incontiuencie which is in men,
And how shall we be able, seeing the frailty of our Flesh is such, to abstain from all pollution & uncleanness? For we see the incontiuencie which is in men,
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In deede it is true, that men shall not be able to bee continent, for our Lord will that euen in this behalfe we feele the malediction & curse of the sinne of Adam:
In deed it is true, that men shall not be able to be continent, for our Lord will that even in this behalf we feel the malediction & curse of the sin of Adam:
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For, all such vnrulinesse of the fleshe, is farre from so excellent dignitie, as GOD gaue vnto mankinde, that we shoulde nowe beare such markes, in steade of being as we should haue bene, as Angels of heauen.
For, all such unruliness of the Flesh, is Far from so excellent dignity, as GOD gave unto mankind, that we should now bear such marks, in stead of being as we should have be, as Angels of heaven.
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as whereby this vice shall not bee imputed vnto vs for a vice, whereby this vnrulinesse of the fleshe, being in it selfe vicious and damnable, shall not be imputed before GOD,
as whereby this vice shall not be imputed unto us for a vice, whereby this unruliness of the Flesh, being in it self vicious and damnable, shall not be imputed before GOD,
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And why? The couerture of marriage sanctifieth that which is polluted and vnhallowed, it serueth to purge and make cleane that which in it selfe is filthie and vncleane.
And why? The coverture of marriage Sanctifieth that which is polluted and unhallowed, it serveth to purge and make clean that which in it self is filthy and unclean.
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Therefore, when wee see that our Lorde is so bountifull and gentle vnto vs, that hee hath ordeined such a remedie, are we not by so much the more wicked and vnthankfull,
Therefore, when we see that our Lord is so bountiful and gentle unto us, that he hath ordained such a remedy, Are we not by so much the more wicked and unthankful,
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if we vse it not, and if all excuses which men alledge, be not hereby remoued and taken away? As who should say, That GOD had not prouided for their necessitie,
if we use it not, and if all excuses which men allege, be not hereby removed and taken away? As who should say, That GOD had not provided for their necessity,
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and hath ordeined this holie estate of marriage, that all they which haue not the gift of continencie, giue not them selues ouer notwithstanding to anie filthinesse and vncleannesse.
and hath ordained this holy estate of marriage, that all they which have not the gift of continency, give not them selves over notwithstanding to any filthiness and uncleanness.
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It is not lightlie to be considered, that the Apostle calleth that honourable before God, which except he did pardon it, were shamefull euen before men.
It is not lightly to be considered, that the Apostle calls that honourable before God, which except he did pardon it, were shameful even before men.
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And they which shalbe able to absteine from marriage, let them so consider of their absteining for a time, that if neede shall require, they reiect not,
And they which shall able to abstain from marriage, let them so Consider of their abstaining for a time, that if need shall require, they reject not,
Loe, an estate of all perfection, will the Monkes say, when they are not married. The Priestes will say, that hauing sollemnized their vowes, they are dedicated to God.
Lo, an estate of all perfection, will the Monks say, when they Are not married. The Priests will say, that having solemnized their vows, 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.
Again they will say, We Are of his Clergy, we Are as the flower of his Church, we must be separated from the Common filths and pollutions of the world.
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,
when men so despitefully trample under foot a remedy which he gives them? Shall we not think that diseased person out of his wits, which in stead of receiving the potion which is given him for his health, tumbleth it to the ground in despite of his physician? so enraged Are all these Angels of hell of the Papacy, all this pestilent vermin of Priests, of Monks,
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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.
And not contenting them selves with this, they overflow their banks in such sort, that they Dare utter with full Mouth those Blasphemies, which ought to make the hairs of all men, which hear them, to stand on end.
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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:
for in this he Condemneth, not only them which live At this day, but all the holy Father's which have lived under the law, all the holy Patriarchs, all the Apostles, and the holy Martyrs:
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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 shalbe a sacrifice acceptable vnto God.
knowing, that when the Husbands shall bear with the wives, and the wives shall seek to live in peace and good quietness with their Husbands, this shall a sacrifice acceptable unto 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.
If they have a great charge of children, let them take heed to nourish and bring them up, be they poor or rich, knowing that God Accepteth & receiveth in good part, this service.
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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.
Let women also, when they shall have much trouble & grief in caring for their household, know, that these Are so many Sacrifices acceptable unto God.
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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.
let them notwithstanding, which Are in this holy estate, know, that God Accepteth of them, that he receiveth them, that he gardeth and Protecteth their house and family.
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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,
as S. Paul hereof speaks, in the Seventh of the First to the Corinthians, where he Condemneth not the Widows and the rest which abstain from marriage,
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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,
Loe then, how in all estates we must have sobriety and honesty in our Persons, in such sort, that we may present & offer up as lively Sacrifices unto God, both our bodies and our Souls, seeing he hath redeemed them so dearly with the blood of our Lord Iesus christ,
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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,
yea, in such sort, that unfeignedly displeasing our selnes in them, we Learn to have recourse unto him, acknowledging the Faults and offences whereof we Are culpable, that we desire nothing Else but to give our selves over unto his service,
IF we well vnderstood but in one word the will of God, which hee plainlie inough declareth vnto vs, we should not neede to studie much for the right knowledge of ordering our selues,
IF we well understood but in one word the will of God, which he plainly enough Declareth unto us, we should not need to study much for the right knowledge of ordering our selves,
for if euerie one would enter into his owne conscience, to make a iust and true examination of his faultes, should he not finde that it is easie to iudge, that when we do our neighbour anie wrong,
for if every one would enter into his own conscience, to make a just and true examination of his Faults, should he not find that it is easy to judge, that when we do our neighbour any wrong,
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when we deceiue him in his goods, what couerture soeuer and cloake we haue for it, that we be culpable of theft before God? But what? If so be we may hide our shame before the world, it sufficeth vs:
when we deceive him in his goods, what coverture soever and cloak we have for it, that we be culpable of theft before God? But what? If so be we may hide our shame before the world, it Suffices us:
but yet all these fig leaues, with the which we couer our selues, shall serue vs to no purpose, wee must in the end come to our account before the heauenlie Iudge,
but yet all these fig leaves, with the which we cover our selves, shall serve us to no purpose, we must in the end come to our account before the heavenly Judge,
and then shall we finde, that it is not spoken in vaine which he hath pronounced by Zacharie, That his malediction and curse shall come vpon him which sweareth,
and then shall we find, that it is not spoken in vain which he hath pronounced by Zacharias, That his malediction and curse shall come upon him which Sweareth,
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Men therefore may well iustifie them selues, or flatter them selues: yet God in the ende shall displaie and shewe foorth his indignation, both against swearers, and against theeues.
Men Therefore may well justify them selves, or flatter them selves: yet God in the end shall display and show forth his Indignation, both against swearers, and against thieves.
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God then, to the end he might induce vs to hate all deceitfulnesse, all harme doing, all extortion, that we might vse in the goods of our neighbours, vseth this word in steade of all other.
God then, to the end he might induce us to hate all deceitfulness, all harm doing, all extortion, that we might use in the goods of our neighbours, uses this word in stead of all other.
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So then, we must not bring our owne fansies to iudge of theftes, thinking to escape the hand of God when we shall not be cōdemned of men, nor punished by earthly iudgment:
So then, we must not bring our own fancies to judge of thefts, thinking to escape the hand of God when we shall not be condemned of men, nor punished by earthly judgement:
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And in deede, when God manaceth a woe by the prophet Esaie, that he which hath pilled and spoyled others, shall be rewarded with the like, he speaketh not of pettie theeues, which we lead to the gallowes:
And in deed, when God manaceth a woe by the Prophet Isaiah, that he which hath peeled and spoiled Others, shall be rewarded with the like, he speaks not of Petty thieves, which we led to the gallows:
And againe in the first Chapter, when he addresseth his talke against the holie people, which was the Church of God, Thy princes and gouernours are companions and Princes of theeues, saieth he.
And again in the First Chapter, when he Addresseth his talk against the holy people, which was the Church of God, Thy Princes and Governors Are Sodales and Princes of thieves, Saith he.
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Now it resteth, that that which wee haue briefly touched, we handle more amply, and as we may say by peecemeales, specifying it by examples, to the end it may be better vnderstood, as I haue alreadie said:
Now it rests, that that which we have briefly touched, we handle more amply, and as we may say by piecemeals, specifying it by Examples, to the end it may be better understood, as I have already said:
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notwithstanding, being charged therewith, he will say, Tush, I had to deale with a rich cobbe, the matter is not great, he hath a good purse to beare it.
notwithstanding, being charged therewith, he will say, Tush, I had to deal with a rich cob, the matter is not great, he hath a good purse to bear it.
God notwithstanding shall not retract his iudgement after our fantasies. Ye see then the theeueries which shalbe accountable before God, which we notwithstanding let slppe:
God notwithstanding shall not retract his judgement After our fantasies. You see then the Thieveries which shall accountable before God, which we notwithstanding let slppe:
namely, that we doe not vnto an other that which we would not haue men to do vnto vs. When we shall haue such a rule, it shall not neede that we haue anie great volumes, to learne what it is to steale.
namely, that we do not unto an other that which we would not have men to do unto us When we shall have such a Rule, it shall not need that we have any great volumes, to Learn what it is to steal.
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namely, that he vndermine not his neighbours maliciously, that he seeke not to enrich himself at the cost and charges of an other, that he pull not vnto him the substaunce and goods which are not his owne.
namely, that he undermine not his neighbours maliciously, that he seek not to enrich himself At the cost and charges of an other, that he pull not unto him the substance and goods which Are not his own.
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Now, not to say that iustice was peruerted (as it is to true that many by their corruptions & wicked practises, make of iustice a mere spoile & robberie, ouerthrowing all right and equitie) that Courts of iustice shalbe ofttimes as Faires to sell the right of an other, & to peruert all equitie.
Now, not to say that Justice was perverted (as it is to true that many by their corruptions & wicked practises, make of Justice a mere spoil & robbery, overthrowing all right and equity) that Courts of Justice shall ofttimes as Fairs to fell the right of an other, & to pervert all equity.
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But be it that no such thing hath bene in this case, but some man by his craft & subtiltie hath found the meane so to drawe vnto him the goodes of an other, that he will boldly say, All iustice & right hath iudged me this,
But be it that no such thing hath be in this case, but Some man by his craft & subtlety hath found the mean so to draw unto him the goods of an other, that he will boldly say, All Justice & right hath judged me this,
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behold, is not this an heinouser offence than anie robberie? So then, let vs diligently note, that what cloke soeuer wee may take to couer our selues before men, the law of God always shall haue his foree:
behold, is not this an heinouser offence than any robbery? So then, let us diligently note, that what cloak soever we may take to cover our selves before men, the law of God always shall have his foree:
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but theft is committed, when a man hath not that which is his, and that we seeke not to conserue and keepe vnto him that which God hath put into his handes,
but theft is committed, when a man hath not that which is his, and that we seek not to conserve and keep unto him that which God hath put into his hands,
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And this is to be maruelled at, that we account the matter so small, to spoyle another of his goodes, seeing that if one should demaund vs this puestion,
And this is to be marveled At, that we account the matter so small, to spoil Another of his goods, seeing that if one should demand us this puestion,
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and how we are bound vnto them, we needed not all these admonitions & warnings, Thou shalt not steale, Thou shalt not commit adulterie, Thou shalt not murther,
and how we Are bound unto them, we needed not all these admonitions & Warnings, Thou shalt not steal, Thou shalt not commit adultery, Thou shalt not murder,
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when we haue pilled one of his goods, when we haue vsed anie fraud, anie malicious dealing, anie extortion, wee haue one excuse or other readie at hand to serue vs. But yet it appeareth by our deedes, that we haue no charitie, that we are as brute beasts:
when we have peeled one of his goods, when we have used any fraud, any malicious dealing, any extortion, we have one excuse or other ready At hand to serve us But yet it appears by our Deeds, that we have no charity, that we Are as brutus beasts:
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briefly, that we are not worthie to be numbred among men, seeing we breake the bonde of vnion, in the which God would couple together all the children of Adam.
briefly, that we Are not worthy to be numbered among men, seeing we break the bond of Union, in the which God would couple together all the children of Adam.
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but yet, when euerie one shall haue awakened his vnderstanding, nature shall teache vs, as the Ethnikes knewe well to say, that it is impossible to desire to bee riche,
but yet, when every one shall have awakened his understanding, nature shall teach us, as the Ethnics knew well to say, that it is impossible to desire to be rich,
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Will we then flie and auoyde theft? Wee must laie aside all couetousnesse, that is, all desire of enriching our selues, that there be founde no longer anie cauill in the worde.
Will we then fly and avoid theft? we must lay aside all covetousness, that is, all desire of enriching our selves, that there be found no longer any cavil in the word.
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For he which shall not haue a certeine rule, but shalbe always moued by some couetousnesse, his affections shall carrie him from one side to another, in such sort that he shall neuer haue any rest to say:
For he which shall not have a certain Rule, but shall always moved by Some covetousness, his affections shall carry him from one side to Another, in such sort that he shall never have any rest to say:
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Nowe this cannot be done vnlesse we obserue withall the rule of S. Paule, that is, that we haue lerned to be rich & to be poore, to hunger & to thirst,
Now this cannot be done unless we observe withal the Rule of S. Paul, that is, that we have learned to be rich & to be poor, to hunger & to thirst,
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Saint Paule saith, not onely that we ought to be patient in pouertie, and protesteth that he hath had his part herein, (& therefore hath giuen vs an example hereof,
Saint Paul Says, not only that we ought to be patient in poverty, and protesteth that he hath had his part herein, (& Therefore hath given us an Exampl hereof,
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If we make comparison betweene the rich and poore, wee shall find among the poore manie which vexe and torment themselues, which are froward and waywardly bent, manie which are induced to pilfering,
If we make comparison between the rich and poor, we shall find among the poor many which vex and torment themselves, which Are froward and waywardly bent, many which Are induced to pilfering,
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and Princes, we shall find that they are so inflamed and set on fire, that they burne with such a desire after the goodes of this world, that they are neuer contented:
and Princes, we shall find that they Are so inflamed and Set on fire, that they burn with such a desire After the goods of this world, that they Are never contented:
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Briefly, we shall see, that the most part of those rich men, to whom God hath giuen the whole earth in possession, not yet to be satisfied, and to account it ynough.
Briefly, we shall see, that the most part of those rich men, to whom God hath given the Whole earth in possession, not yet to be satisfied, and to account it enough.
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when he eareth one morsell of meate at his cost and charges. Such miserable couetousnesse, or rather such brutish crueltie a man shall see in the riche:
when he eareth one morsel of meat At his cost and charges. Such miserable covetousness, or rather such brutish cruelty a man shall see in the rich:
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as to repose our trust and confidence in our riches, that wee take not an occasion by them to oppresse such as are feeble and weake, such as haue no credite to vnderproppe and staie them vp in this worlde:
as to repose our trust and confidence in our riches, that we take not an occasion by them to oppress such as Are feeble and weak, such as have no credit to underprop and stay them up in this world:
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He which at this day is verie rich, which hath his garners, and his sellers full, which hath his bagges fraughted and full stored, which hath lands and possessions, which hath a rich trade of merchandize:
He which At this day is very rich, which hath his garners, and his sellers full, which hath his bags fraughted and full stored, which hath Lands and possessions, which hath a rich trade of merchandise:
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that is to say, to beare patiently the pouertie which he sendeth, and to content our selues with that which hee shall haue giuen vs into our hand, without setting our heart thereon.
that is to say, to bear patiently the poverty which he sends, and to content our selves with that which he shall have given us into our hand, without setting our heart thereon.
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When such a personage feareth yea, and maketh this request vnto God in the name of all the faithfull, ought not wee to stand vpon our gard? So then they which are in neede and necessitie, both of bread and of drinke,
When such a personage fears yea, and makes this request unto God in the name of all the faithful, ought not we to stand upon our guard? So then they which Are in need and necessity, both of bred and of drink,
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and pray him to giue them grace to walke in such sort, that they bee not induced to wrong or iniurie anie one vnder this colour, that necessitie presseth them ouer sore.
and pray him to give them grace to walk in such sort, that they be not induced to wrong or injury any one under this colour, that necessity Presseth them over soar.
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And let them which haue winde and tide with them, which flote in prosperitie and wealth, which haue their purses full of monie, take heede they oppresse not the poore:
And let them which have wind and tide with them, which float in Prosperity and wealth, which have their purses full of money, take heed they oppress not the poor:
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Yea, when we haue occasions offered of doing wrong and iniurie, albeit we are of our selues subtile ynough to seeke them out from farre, let vs beware we repell all such wickednes.
Yea, when we have occasions offered of doing wrong and injury, albeit we Are of our selves subtle enough to seek them out from Far, let us beware we repel all such wickedness.
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But because our wittes are so sharpe and subtile to d•uise all occasions of harme doing, let vs haue an eye vnto our God, who woulde make a proofe and triall of our obedience in our vocation.
But Because our wits Are so sharp and subtle to d•uise all occasions of harm doing, let us have an eye unto our God, who would make a proof and trial of our Obedience in our vocation.
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If we hold fast this rule, it is certeine that all couetousnesse, and all pillages, and all deceites, and all such like thinges, shall soone be remoued.
If we hold fast this Rule, it is certain that all covetousness, and all pillages, and all Deceits, and all such like things, shall soon be removed.
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God is our father, he will prouide vs of all that we stand in neede of, it is hee from whom we must looke for all that apperteineth to the maintenance of this present life:
God is our father, he will provide us of all that we stand in need of, it is he from whom we must look for all that appertaineth to the maintenance of this present life:
If we were well and throughlie persuaded of this, we should not neede more preceptes in the lawe to forbid stealings, we should not neede anie more admonitions, wee should not neede anie more aduertisements, this onlie word would suffice.
If we were well and throughly persuaded of this, we should not need more Precepts in the law to forbid stealings, we should not need any more admonitions, we should not need any more advertisements, this only word would suffice.
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But what? Wee demaund of GOD our dailie bread, and while wee protest that hee sustaineth and nourisheth vs, wee exercise our rapines, our pillinges, our deceites, and other such wickednes.
But what? we demand of GOD our daily bred, and while we protest that he sustaineth and Nourishes us, we exercise our rapines, our pillinges, our Deceits, and other such wickedness.
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but that his will is, that we walke in all integritie and vprightnesse, that euerie one haue his right, that none be molested and troubled for his liuing and substance, that wee streightlie withholde our selues from all iniurie and wrong doing.
but that his will is, that we walk in all integrity and uprightness, that every one have his right, that none be molested and troubled for his living and substance, that we streightly withhold our selves from all injury and wrong doing.
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Moreouer, let vs not desire to be rich, but let vs practise this doctrine of bearing pouertie patientlie, that we be not inflamed with a desire of getting,
Moreover, let us not desire to be rich, but let us practise this Doctrine of bearing poverty patiently, that we be not inflamed with a desire of getting,
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But nowe, let vs also enter into consideration of the threats which God setteth before vs. When hee hath sufficientlie shewed that this precept is of great equitie,
But now, let us also enter into consideration of the Treats which God sets before us When he hath sufficiently showed that this precept is of great equity,
seeing vs yet ouer hard to bee brought to the obseruation hereof, and that alwayes our wicked affections carrie vs away headlong altogether backwarde from our dutie, he adioyneth his manaces and threates to feare vs,
seeing us yet over hard to be brought to the observation hereof, and that always our wicked affections carry us away headlong altogether backward from our duty, he adjoineth his manaces and Treats to Fear us,
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And is this a small thing, and lightlie of vs to be considered, when he saieth, That theeues and extortioners shall not enter into the kingdome of heauen? Loe then,
And is this a small thing, and lightly of us to be considered, when he Saith, That thieves and extortioners shall not enter into the Kingdom of heaven? Lo then,
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as that for to plucke vnto vs some commoditie, the better to passe through this present worlde, wee will wittinglie prouoke the wrath and indignation of God, we shall be exiled and banished his kingdome.
as that for to pluck unto us Some commodity, the better to pass through this present world, we will wittingly provoke the wrath and Indignation of God, we shall be exiled and banished his Kingdom.
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If we had but one onelie droppe of faith, should not this threat be euen to pearce vs to the heart? But yet our Lord passeth further: for seeing vs so carnall:
If we had but one only drop of faith, should not this threat be even to pierce us to the heart? But yet our Lord passes further: for seeing us so carnal:
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and hee which shall thinke to lift vp and aduance him selfe by subtile shiftes, by robberies, by extortions, that euen he shalbe consumed, he shall haue a secrete curse and malediction, which shall vndermine him, and consume him to nothing.
and he which shall think to lift up and advance him self by subtle shifts, by robberies, by extortions, that even he shall consumed, he shall have a secret curse and malediction, which shall undermine him, and consume him to nothing.
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We see further, howe hee hath spoken hereof by all the rest of the Prophetes, by whom he hath declared, that when men shall thinke to enriche them selues,
We see further, how he hath spoken hereof by all the rest of the prophets, by whom he hath declared, that when men shall think to enrich them selves,
yea, with such a breath, that all their pompe shall vanish, and that so soudeinlie, that a man could not perceiue their fall and consumption. But God passeth yet further.
yea, with such a breath, that all their pomp shall vanish, and that so soudeinlie, that a man could not perceive their fallen and consumption. But God passes yet further.
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True it is, that we may read often and in manie places, that our Lorde scorneth and derideth them, which so torment themselues to gather together great substance,
True it is, that we may read often and in many places, that our Lord scorneth and derideth them, which so torment themselves to gather together great substance,
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Beholde, a father which shall haue pilled one, and spoyled an other, which shall haue the whole time of his life prouoked and plucked on his head the vengeance of God: well, hee dieth:
Behold, a father which shall have peeled one, and spoiled an other, which shall have the Whole time of his life provoked and plucked on his head the vengeance of God: well, he Dieth:
it seemeth vnto him that his children shalbe young Dukes, Nowe, if hee had left them but some small portion, to haue bestowed them selues painfullie in some trade:
it seems unto him that his children shall young Dukes, Now, if he had left them but Some small portion, to have bestowed them selves painfully in Some trade:
For when they repose their trust in the richesse which shall haue bene wickedlie gotten, it must needes be, that either they be led to the gibbet, or otherwise perish vnhappilie.
For when they repose their trust in the richesse which shall have be wickedly got, it must needs be, that either they be led to the gibbet, or otherwise perish unhappily.
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And what is the cause hereof? Euen the anger and indignation of God, which lighteth on them, to consume all that which shall haue bene euill gotten by pillings and extortions.
And what is the cause hereof? Eve the anger and Indignation of God, which lights on them, to consume all that which shall have be evil got by pillings and extortions.
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except the diuell haue altogether bewitched and enchaunted vs? What resteth then? Let vs keepe so good and vpright a conscience as God requireth of his, let euerie one trauell faithfully in his vocation, let vs not seeke to grieue and molest our neighbour, let our whole studie bee howe to passe this life ouer, without offending God:
except the Devil have altogether bewitched and enchanted us? What rests then? Let us keep so good and upright a conscience as God requires of his, let every one travel faithfully in his vocation, let us not seek to grieve and molest our neighbour, let our Whole study be how to pass this life over, without offending God:
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But nowe, if theftes are so condemned of GOD, what shall this be, when we robbe him of his honour? For wee must make this comparison betweene theftes and sacrileges.
But now, if thefts Are so condemned of GOD, what shall this be, when we rob him of his honour? For we must make this comparison between thefts and sacrileges.
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he will also that the goods he hath dedicated to our vse, be so ordered among vs, that we possesse them not by wicked practises, that hee which hath store of them, dispense and bestowe them so,
he will also that the goods he hath dedicated to our use, be so ordered among us, that we possess them not by wicked practises, that he which hath store of them, dispense and bestow them so,
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as to conserue and keepe vnto them all the goods they possesse, if those things he hath created for our vse, be so deare vnto him, that he will not we defile and make them vncleane by deceites, by oppressions, and such like things:
as to conserve and keep unto them all the goods they possess, if those things he hath created for our use, be so deer unto him, that he will not we defile and make them unclean by Deceits, by oppressions, and such like things:
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when wee shall haue walked with our neighbours in all integritie, when wee shall haue sought to giue vnto euerie one, that whiche apperteineth vnto him:
when we shall have walked with our neighbours in all integrity, when we shall have sought to give unto every one, that which appertaineth unto him:
and let vs not vsurpe more than he hath permitted vnto vs. As we see howe this rash boldnesse is in men, that when they haue shewed them selues madde and furious, in oppressing their neighbours, they will forthwith sharpen their hornes,
and let us not usurp more than he hath permitted unto us As we see how this rash boldness is in men, that when they have showed them selves mad and furious, in oppressing their neighbours, they will forthwith sharpen their horns,
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and Iudgment, to the end we be not consenting vnto euill, and suffer not that the poore, which haue no meane to susteine and vpholde them selues to bee troden vnder feete.
and Judgement, to the end we be not consenting unto evil, and suffer not that the poor, which have no mean to sustain and uphold them selves to be trodden under feet.
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Now let vs cast our selues downe before the maiestie of our good God, with acknowledging of our faultes, praying him to make vs feele them better than wee haue done,
Now let us cast our selves down before the majesty of our good God, with acknowledging of our Faults, praying him to make us feel them better than we have done,
And because we are so wicked and peruerse, that all our thoughtes and affections drawe altogether backward, pray wee that it will please him to reforme vs by his holy spirit,
And Because we Are so wicked and perverse, that all our thoughts and affections draw altogether backward, pray we that it will please him to reform us by his holy Spirit,
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& drawe vs so neere vnto him, that renouncing the worlde, and despising all earthlie and transitorie thinges, wee may aspire to his heauenlie kingdome, where wee shall haue all contentation and quietnesse.
& draw us so near unto him, that renouncing the world, and despising all earthly and transitory things, we may aspire to his heavenly Kingdom, where we shall have all contentation and quietness.
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WE haue heretofore seene, that it is not lawfull, after what manner soeuer, to molest and grieue our neighbours, either in their persons, or yet in their goodes.
WE have heretofore seen, that it is not lawful, After what manner soever, to molest and grieve our neighbours, either in their Persons, or yet in their goods.
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Therefore, as before he hath forbidden vs, to commit any outrage against our neighbours, which thing he hath comprehended vnder this woord of murder, not to trouble or annoy them in what sort soeuer,
Therefore, as before he hath forbidden us, to commit any outrage against our neighbours, which thing he hath comprehended under this word of murder, not to trouble or annoy them in what sort soever,
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namelie, that he proposeth those thinges, which ought to bee most of all detested: for this end, that wee shoulde abhorre those sinnes, whiche any way come neere them.
namely, that he Proposeth those things, which ought to be most of all detested: for this end, that we should abhor those Sins, which any Way come near them.
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& of periuries, seeing he hath said before, Thou shalt not take the name of the Lord thy God in vaine? For it seemeth hereby, that this is but a superfluous repetition.
& of perjuries, seeing he hath said before, Thou shalt not take the name of the Lord thy God in vain? For it seems hereby, that this is but a superfluous repetition.
But we must note for answere hervnto, that the commandement which we haue before expounded, of not taking the name of God in vaine, was in the first table, where God had respect vnto the maiestie of his name, to the end wee might haue it in greater reuerence.
But we must note for answer hereunto, that the Commandment which we have before expounded, of not taking the name of God in vain, was in the First table, where God had respect unto the majesty of his name, to the end we might have it in greater Reverence.
Therefore, when we speake of God, let vs consider of the infinite glorie which is in him, that we open not our mouth at any time, but in feare and humilitie.
Therefore, when we speak of God, let us Consider of the infinite glory which is in him, that we open not our Mouth At any time, but in Fear and humility.
So then, be it we are to sweare, be it that we are to speake of God in any manner, wee must alwayes thinke, that his name ought to be had in reuerence, that we must not vse it at randon, rashlie, or vnaduisedlie.
So then, be it we Are to swear, be it that we Are to speak of God in any manner, we must always think, that his name ought to be had in Reverence, that we must not use it At random, rashly, or unadvisdely.
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Now we haue in this place to declare, that God would in this cōmaundement generallie condeme all slaunders, all false reportes, all defamations, and such like things.
Now we have in this place to declare, that God would in this Commandment generally condeme all slanders, all false reports, all defamations, and such like things.
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And to shew that this is so, it is said expreslie in an other place, Thou shalt not walke about with tales against thy neighbour, thou shalt not speake euill of him to defame him.
And to show that this is so, it is said expressly in an other place, Thou shalt not walk about with tales against thy neighbour, thou shalt not speak evil of him to defame him.
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Now where shall wee place it, but vnder this sentence? Wee must therefore conclude, that albeit GOD hath here specified the name of false witnesse, that this notwithstanding, he woulde extend this doctrine to all slaunders, to all false reportes, to all by tales, whiche tend to the discrediting of our neighbours,
Now where shall we place it, but under this sentence? we must Therefore conclude, that albeit GOD hath Here specified the name of false witness, that this notwithstanding, he would extend this Doctrine to all slanders, to all false reports, to all by tales, which tend to the discrediting of our neighbours,
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Wee see then howe God would here ioyne vs together in loue and friendship, in as much as he permitteth not any to bee hurte in his good name, no more than in his person, or goodes.
we see then how God would Here join us together in love and friendship, in as much as he permitteth not any to be hurt in his good name, no more than in his person, or goods.
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and when wee shall haue well considered all, it is certeine, that false reportes, slaunders, & backbiting, doe more harme oftentimes, than doe theftes.
and when we shall have well considered all, it is certain, that false reports, slanders, & backbiting, do more harm oftentimes, than do thefts.
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And so let vs knowe, that if wee will obey GOD, we must mainteine the honour and credit of our neighbours as much as shall lie in vs. For when he hath forbidden vs to hurt his good name, he willeth also, on the contrarie side, that wee mainteine the honour and estimation of all.
And so let us know, that if we will obey GOD, we must maintain the honour and credit of our neighbours as much as shall lie in us For when he hath forbidden us to hurt his good name, he wills also, on the contrary side, that we maintain the honour and estimation of all.
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The first is therefore, that when wee shall come into iudgement, we take heede of hurting those by any false report, any lying, any forswearing, whose honour and good we are bound to procure.
The First is Therefore, that when we shall come into judgement, we take heed of hurting those by any false report, any lying, any forswearing, whose honour and good we Are bound to procure.
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And this is the cause why GOD commaunded in his lawe, that the witnesses should bee the first which should laye handes to the execution of him, which was punished for any euill deede, to the end it might be knowen, that by their voices,
And this is the cause why GOD commanded in his law, that the Witnesses should be the First which should say hands to the execution of him, which was punished for any evil deed, to the end it might be known, that by their voices,
Now, if God haue a regarde and care of vs, which are but poore wormes of the earth, thinke wee that in the meane time he will forgette him selfe? But if by false witnesse I seeke to beare out,
Now, if God have a regard and care of us, which Are but poor worms of the earth, think we that in the mean time he will forget him self? But if by false witness I seek to bear out,
And is not this to vnhallowe the name of GOD? Is not this to deface his glorie? So let vs not thinke, that God in this place woulde gratifie euill doers, to couer the iniquitie and wickednesse of men,
And is not this to unhallow the name of GOD? Is not this to deface his glory? So let us not think, that God in this place would gratify evil doers, to cover the iniquity and wickedness of men,
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But nowe, if I shall aduertise one vppon no euill will that I beare the man, that there is such and such a wickednesse in him, shall I for this bee accounted a false witnesse before GOD? No. For God hath respect preciselie vnto the enimitie and euill will.
But now, if I shall advertise one upon no evil will that I bear the man, that there is such and such a wickedness in him, shall I for this be accounted a false witness before GOD? No. For God hath respect precisely unto the enmity and evil will.
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If I bee led with a desire of euill speaking, to defame my neighbour, if this vice reigne so in mee, that I endeuour with all my might to staine his credit,
If I be led with a desire of evil speaking, to defame my neighbour, if this vice Reign so in me, that I endeavour with all my might to stain his credit,
and as our heartes shalbe empoisoned with malice, so must it needes haue his vent in the tongue, that the euill will wee haue smoking within vs, may bee set on light fire abroade.
and as our hearts shall empoisoned with malice, so must it needs have his vent in the tongue, that the evil will we have smoking within us, may be Set on Light fire abroad.
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Now withall, let vs note by the way, that when it is said, That charitie couereth the multitude of sinnes, that this is not so to bee taken, that wee must flatter one an other,
Now withal, let us note by the Way, that when it is said, That charity Covereth the multitude of Sins, that this is not so to be taken, that we must flatter one an other,
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Let vs note then, that the holy Ghost meaneth not to make vs flatterers, or mainteiners of the vices whiche are in our neighboures, or to make vs liers:
Let us note then, that the holy Ghost means not to make us Flatterers, or maintainers of the vices which Are in our neighbours, or to make us liers:
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For when a man shall see that one disgraceth and shameth him, and that despitefullie: he will desperatelie giue him selfe ouer vnto all mischiefe, and harden him selfe therein.
For when a man shall see that one disgraceth and shameth him, and that despitefully: he will desperately give him self over unto all mischief, and harden him self therein.
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Wherefore let vs take greate heede, that when we reprehend the vices of any, we doe it with such mildnesse and gentlenesse, that they whiche are reproued may know, that for a loue we beare them, we would withdraw them from the way of destruction.
Wherefore let us take great heed, that when we reprehend the vices of any, we do it with such mildness and gentleness, that they which Are reproved may know, that for a love we bear them, we would withdraw them from the Way of destruction.
And loe why S. Iames hath applied this place to them, which by gentle corrections, by sweete and amiable words, seeke to drawe and allure their neighbours to God.
And lo why S. James hath applied this place to them, which by gentle corrections, by sweet and amiable words, seek to draw and allure their neighbours to God.
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but we must rather vse gentle and brotherlie correction, and withall procure, that the vices beeing buried before God, they be not called to remembrance before men.
but we must rather use gentle and brotherly correction, and withal procure, that the vices being buried before God, they be not called to remembrance before men.
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We must then content our selues, to haue put our neighbours in minde of their faultes, holding alwayes this measure in our reprehensions, that the faultes beeing corrected and amended, we defame not (if wee may possibly choose) them, who must haue some shame for their repentaunce,
We must then content our selves, to have put our neighbours in mind of their Faults, holding always this measure in our reprehensions, that the Faults being corrected and amended, we defame not (if we may possibly choose) them, who must have Some shame for their Repentance,
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as if this euill sufficed not, the worlde at this day is proceeded so farre herein, that we shalbe thought not to bee good friends with them, with whom we are ioyned,
as if this evil sufficed not, the world At this day is proceeded so Far herein, that we shall Thought not to be good Friends with them, with whom we Are joined,
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What (will one say) woulde you haue me to hurt my neighbour? Am I not bound vnto him? And would you haue me depose against him? How should I doe so? See, see, at what price we set the veritie and truth of God, see how we turne it into a lie, see also how wee abuse the ordinaunce and commaundement of God, by the which he hath forbidden vs to defame our neighbours.
What (will one say) would you have me to hurt my neighbour? Am I not bound unto him? And would you have me depose against him? How should I do so? See, see, At what price we Set the verity and truth of God, see how we turn it into a lie, see also how we abuse the Ordinance and Commandment of God, by the which he hath forbidden us to defame our neighbours.
and aboue all, when called to giue witnesse, and required trulie to declare, and to open the wickednesse, which is to be amended, we will be culpable thereof,
and above all, when called to give witness, and required truly to declare, and to open the wickedness, which is to be amended, we will be culpable thereof,
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when we are ouermuch giuen to blabbe forth those faults, which ought quietlie to be amended and corrected by vs, without making anie great proclamation of them:
when we Are overmuch given to blab forth those Faults, which ought quietly to be amended and corrected by us, without making any great proclamation of them:
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From euill will (I say) when oftentimes vnder a colour of zeale we will seeme to haue to punish vices, pretending that we can not suffer that God be offended, we come to prie into the life of them whom we hate,
From evil will (I say) when oftentimes under a colour of zeal we will seem to have to Punish vices, pretending that we can not suffer that God be offended, we come to pry into the life of them whom we hate,
and thus we falslie abuse the name of God, protesting our selues zealous, men, when we seeke nothing else but to catch our enimies, tripping and failing in some one point of their dutie.
and thus we falsely abuse the name of God, protesting our selves zealous, men, when we seek nothing Else but to catch our enemies, tripping and failing in Some one point of their duty.
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Let vs therefore learne, that when we are to discouer the faults and vices which are in others, that our heartes must bee cleane and void of all euill will, that we may protest before God, that we desire both the profit and welfare of him whom we accuse.
Let us Therefore Learn, that when we Are to discover the Faults and vices which Are in Others, that our hearts must be clean and void of all evil will, that we may protest before God, that we desire both the profit and welfare of him whom we accuse.
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For this cause God oftentimes will punish such a price, in as much as men thinke, that if so they haue sharplie reproued others, O they are Saintes, and in a manner Angels:
For this cause God oftentimes will Punish such a price, in as much as men think, that if so they have sharply reproved Others, Oh they Are Saints, and in a manner Angels:
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yea, a man shall see some of these which blushe not to say, What? Haue not I reprehended euill? And when I haue behaued my selfe so stoutlie, is it not sufficient? Namelie, that when this wickednesse was committed, I reproued it, I would not suffer it? Well,
yea, a man shall see Some of these which blush not to say, What? Have not I reprehended evil? And when I have behaved my self so stoutly, is it not sufficient? Namely, that when this wickedness was committed, I reproved it, I would not suffer it? Well,
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and if thou couldest not anie thing tollerate it in others, how wouldest thou that one should suffer it in thee? If thou haddest in thee but one drop of good affection, wouldest thou not hate the vice in thy selfe, aswell as in another? So then,
and if thou Couldst not any thing tolerate it in Others, how Wouldst thou that one should suffer it in thee? If thou Hadst in thee but one drop of good affection, Wouldst thou not hate the vice in thy self, aswell as in Another? So then,
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for as we haue before shewed, that vnder this colour of couering of sins, we must not nourish & foster them by flatteries or lies so we must not vnder this shadowe, that we are forbiden to hurt our neighbors by word, say, that black is white:
for as we have before showed, that under this colour of covering of Sins, we must not nourish & foster them by flatteries or lies so we must not under this shadow, that we Are forbidden to hurt our neighbours by word, say, that black is white:
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but shall be the cause, that the rest, with whom they liue, shalbe drawen vnto a lose and dissolute life, which shalbe as pestilent and infections sores to rot and corrupt all the rest:
but shall be the cause, that the rest, with whom they live, shall drawn unto a loose and dissolute life, which shall as pestilent and infections sores to rot and corrupt all the rest:
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when one (I say) shall reproue them, if he touche them as he ought, to the quicke, incontinentlie there shall be some of these nice and delicate felowes, to say, O Sir:
when one (I say) shall reprove them, if he touch them as he ought, to the quick, incontinently there shall be Some of these Nicaenae and delicate Fellows, to say, Oh Sir:
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should you so speake in the pulpit? A man shall see blasphemies to reigne, a man shall see manifest impietie against God and his woorde, a man shall see such villanous rebellions,
should you so speak in the pulpit? A man shall see Blasphemies to Reign, a man shall see manifest impiety against God and his word, a man shall see such villainous rebellions,
What? Doeth not the Gospell teach you to winne all the world by mildnesse? Hath not Iesus Christ called sinners vnto him in all leue and gentlenesse, pardoning them their trespasses? Must they then which preach the Gospell vse such rigour? Lo, what shalbe said:
What? Doth not the Gospel teach you to win all the world by mildness? Hath not Iesus christ called Sinners unto him in all leave and gentleness, pardoning them their Trespasses? Must they then which preach the Gospel use such rigour? Lo, what shall said:
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and to reproue them with sharpnesse, when they shall ouer grosselie offende, endeuouring with all our might (if wee may be able) to winne them to doe well:
and to reprove them with sharpness, when they shall over grossly offend, endeavouring with all our might (if we may be able) to win them to do well:
This shalbe better vnderstoode, if wee shall take on the one side the sentence of Iesus Christ, where he saith, Who soeuer shall haue called his neighbour Foole, shal be culpable of hell fire, who soeuer shall haue onelie groined against him, is alreadie damnable:
This shall better understood, if we shall take on the one side the sentence of Iesus christ, where he Says, Who soever shall have called his neighbour Fool, shall be culpable of hell fire, who soever shall have only groin against him, is already damnable:
and on the other side, that sentence where it is said, That we must reproue the vnfruitfull workes of darkenesse, that we must detest and abhorre euill:
and on the other side, that sentence where it is said, That we must reprove the unfruitful works of darkness, that we must detest and abhor evil:
as it ought, they which shall heare it, hauing the secretes of their hearts made manifest, shalbe constreined to giue glorie vnto God, casting them selues to the earth, that is to say, being ashamed of their sinnes.
as it ought, they which shall hear it, having the secrets of their hearts made manifest, shall constrained to give glory unto God, casting them selves to the earth, that is to say, being ashamed of their Sins.
but that I would procure his saluation as farre as lieth in me, I may say, Vnhappie man that thou art, take heede to thy selfe, it seemeth thou wouldest sell thy selfe vnto Satan, it seemeth thou wouldest captiue thy selfe vnder his cursed seruitude and bondage:
but that I would procure his salvation as Far as lies in me, I may say, Unhappy man that thou art, take heed to thy self, it seems thou Wouldst fell thy self unto Satan, it seems thou Wouldst captive thy self under his cursed servitude and bondage:
Therfore, when I see that Sathan hath so hardened him, that I must hammer him with great blowes to awaken him, I may here proceede with such vehemencie of words:
Therefore, when I see that Sathan hath so hardened him, that I must hammer him with great blows to awaken him, I may Here proceed with such vehemency of words:
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but that they should be pardoned him of God, and that before the world he should no longer be defamed and made a reproch? It grieueth me that men point at him with their fingers, that he is become a reproch and byword to all, that he is as it were on a scaffold or stage exposed to all ignominie and shame.
but that they should be pardoned him of God, and that before the world he should no longer be defamed and made a reproach? It grieves me that men point At him with their fingers, that he is become a reproach and Byword to all, that he is as it were on a scaffold or stage exposed to all ignominy and shame.
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For albeit we haue a good zeale, & are not moued with anie ill will: yet notwithstanding, we shal verie much offend, when we shalbe ouer bitter in reprouing.
For albeit we have a good zeal, & Are not moved with any ill will: yet notwithstanding, we shall very much offend, when we shall over bitter in reproving.
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And so, when we shall pray God to conduct vs in this thing, and to gouerne vs by his holie spirit, a man shall not be able to count it an iniurie done to him,
And so, when we shall pray God to conduct us in this thing, and to govern us by his holy Spirit, a man shall not be able to count it an injury done to him,
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Moreouer, let vs note, that when mention is made here of falshoode, we are not only forbidden to forge and inuent a lie, in such sort, that that we shal say, be falsly contriued and deuised without anie colour at all:
Moreover, let us note, that when mention is made Here of falsehood, we Are not only forbidden to forge and invent a lie, in such sort, that that we shall say, be falsely contrived and devised without any colour At all:
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as if he had spoken of the materiall temple of Hierusalem, when he spake of his owne body, which was the true temple, in the which dwelt all the fulnesse of the God head:
as if he had spoken of the material temple of Jerusalem, when he spoke of his own body, which was the true temple, in the which dwelled all the fullness of the God head:
And aboue al, when we haue so malicious a nature, as to backbite & to slander men for we know not what, know we that we are cōdemned as false witnesses before God.
And above all, when we have so malicious a nature, as to backbite & to slander men for we know not what, know we that we Are condemned as false Witnesses before God.
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what shall be said of them, which of manifest hatred will peruert that which hath bin done or spoken, which ought notwithstanding to haue bene well taken,
what shall be said of them, which of manifest hatred will pervert that which hath been done or spoken, which ought notwithstanding to have be well taken,
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& wherein there shalbe no manifest vice? If they will peruert & depraue it by their ill & wicked handling, are they not false witnesses before God? So then, let vs lerne,
& wherein there shall no manifest vice? If they will pervert & deprave it by their ill & wicked handling, Are they not false Witnesses before God? So then, let us Learn,
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namely, to consider why God hath made our tongue, & for what cause he hath bestowed on vs the gift of speking, knowing he hath granted it vs to this end, that we might cōmunicate together.
namely, to Consider why God hath made our tongue, & for what cause he hath bestowed on us the gift of speaking, knowing he hath granted it us to this end, that we might communicate together.
Let vs therfore consider diligently how to vse well so great a benefite, let vs beware how we defile our tongue with our vices & wickednes, seeing God hath giuen it to nourish a loue & brotherhood among vs:
Let us Therefore Consider diligently how to use well so great a benefit, let us beware how we defile our tongue with our vices & wickedness, seeing God hath given it to nourish a love & brotherhood among us:
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But let vs note, that the more we are by nature inclined to speake vndiscreetly, to reproch and backbite our neighbours, the more paines we must bestowe to represse, and bridle our tongues.
But let us note, that the more we Are by nature inclined to speak undiscreetly, to reproach and backbite our neighbours, the more pains we must bestow to repress, and bridle our tongues.
when we shall haue slaundered our neighbours? Thinke we that the threat which God hath pronounced by the mouth of Saint Paule, is onely to feare little children,
when we shall have slandered our neighbours? Think we that the threat which God hath pronounced by the Mouth of Saint Paul, is only to Fear little children,
and that it shall not bee executed vpon them, which would exempt themselues from it in despite of him? So then let vs labour with all our diligence, to obserue this commandement.
and that it shall not be executed upon them, which would exempt themselves from it in despite of him? So then let us labour with all our diligence, to observe this Commandment.
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And aboue all (that wee may conclude herewith) let vs make this comparison, that if God will that the good name of our neighbours be kept and esteemed deare of vs,
And above all (that we may conclude herewith) let us make this comparison, that if God will that the good name of our neighbours be kept and esteemed deer of us,
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how ought we to behaue our selues towards him? Are wee not an hundred times more bound to mainteine the honour of God? And because we cannot profite him any way, are we not much more bound herevnto,
how ought we to behave our selves towards him? are we not an hundred times more bound to maintain the honour of God? And Because we cannot profit him any Way, Are we not much more bound hereunto,
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So that when we shall see that this doctrine shalbe falsified, and that men would herein mingle their leuen, to corrupt others with their falshoode and lying, we must here shewe our selues trulie zealous, not to suffer false witnesses against God, to haue their sway:
So that when we shall see that this Doctrine shall falsified, and that men would herein mingle their Leven, to corrupt Others with their falsehood and lying, we must Here show our selves truly zealous, not to suffer false Witnesses against God, to have their sway:
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And so let vs learne, that when we shall haue liued with men in such simplicitie, that a man shall not be able to charge vs, that by backbitings, lies,
And so let us Learn, that when we shall have lived with men in such simplicity, that a man shall not be able to charge us, that by backbitings, lies,
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Now let vs cast our selues downe before the face of our good God, with acknowledging of our sinnes, praying him to make vs feele them better than we haue done, that we may be led further and further vnto such a repentance,
Now let us cast our selves down before the face of our good God, with acknowledging of our Sins, praying him to make us feel them better than we have done, that we may be led further and further unto such a Repentance,
as we may learne to consider of our vices, to be sorie for them, and to be displeased with our selues, to the end, that hauing obteined forgiuenesse of them, we may learne to order our life after his commandementes, that he may be honoured of vs in all true obedience,
as we may Learn to Consider of our vices, to be sorry for them, and to be displeased with our selves, to the end, that having obtained forgiveness of them, we may Learn to order our life After his Commandments, that he may be honoured of us in all true Obedience,
IT might seeme at the first sight, that this commaundement is superfluous, because that God hauing condemned theft and adulterie, would there also represse all wicked concupiscences and desires.
IT might seem At the First sighed, that this Commandment is superfluous, Because that God having condemned theft and adultery, would there also repress all wicked concupiscences and Desires.
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Why then is it now added, that we must not couet or desire? If mention hath bene alreadie made of all wicked desires, was there any neede that this should be againe repeated? Wee must therfore note for answere herevnto, that God in this place would not represse such wicked affections and desires as are alreadie resolute and concluded vpon of vs,
Why then is it now added, that we must not covet or desire? If mention hath be already made of all wicked Desires, was there any need that this should be again repeated? we must Therefore note for answer hereunto, that God in this place would not repress such wicked affections and Desires as Are already resolute and concluded upon of us,
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For God hath not only forbidden the act of fornication & stealing, but to desire and lust after, either the wife of an other, or his goods & substaunce.
For God hath not only forbidden the act of fornication & stealing, but to desire and lust After, either the wife of an other, or his goods & substance.
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So we see, that God, not without cause, hauing condemned all euill desires and affections, annexeth, that this is not yet such a perfection as he requireth:
So we see, that God, not without cause, having condemned all evil Desires and affections, annexeth, that this is not yet such a perfection as he requires:
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And thus we see what integritie is required in this place when our Lord hauing forbidden wicked desires, adioineth that both our senses and mindes must be locked vp in such sort vnder his feare,
And thus we see what integrity is required in this place when our Lord having forbidden wicked Desires, adjoineth that both our Senses and minds must be locked up in such sort under his Fear,
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and inflamed with such a loue and desire, to walke in all holinesse, that we be not moued or driuen either on one side or other by any wicked passion, to desire either the good or the wife of an other.
and inflamed with such a love and desire, to walk in all holiness, that we be not moved or driven either on one side or other by any wicked passion, to desire either the good or the wife of an other.
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Now seing we haue the intent and meaning of God, let vs diligently consider whervnto he bindeth vs. For the law ought to serue vs for a looking glasse, to behold the pouertie and miserie which is in vs:
Now sing we have the intent and meaning of God, let us diligently Consider whereunto he binds us For the law ought to serve us for a looking glass, to behold the poverty and misery which is in us:
if we come not neere that perfection, to the which God hath called vs. Ye see wherevpon we must slaie to make our profite of this last commaundement of the lawe.
if we come not near that perfection, to the which God hath called us You see whereupon we must slay to make our profit of this last Commandment of the law.
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And to the ende that we may be so much the more attentiue, and that we may knowe that this is a doctrine which requireth, that we applie our whole studies therein, let vs beare in minde that which S. Paule saith, That being reputed a great and exceding wise Doctor, hauing bene nourished in the law of God from his infancie,
And to the end that we may be so much the more attentive, and that we may know that this is a Doctrine which requires, that we apply our Whole studies therein, let us bear in mind that which S. Paul Says, That being reputed a great and exceeding wise Doctor, having be nourished in the law of God from his infancy,
vntill he was conuerted, and that our Lorde Iesus Christ had enlightened him by his Gospell, to the end he might knowe whither the lawe of God ought to lead vs.
until he was converted, and that our Lord Iesus christ had enlightened him by his Gospel, to the end he might know whither the law of God ought to led us
Beholde then Saint Paule, who was instructed in such sorte, that hee was in great reputation among men, not among the Painims, to say, that he was some great Philosopher:
Behold then Saint Paul, who was instructed in such sort, that he was in great reputation among men, not among the Painims, to say, that he was Some great Philosopher:
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Behold how S. Paul began now first to vnderstand the lawe, in which before he was a doctor, making profession thereof, wherein hee had bene taught and instructed from his first age.
Behold how S. Paul began now First to understand the law, in which before he was a Doctor, making profession thereof, wherein he had be taught and instructed from his First age.
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Vntill he had wel considered and medicated of this, he tript ouer the quicke coles, he learned his lesson (as we say) by rot, he neuer tasted nor vnderstoode the force and power of the lawe, he neuer knewe that this was sinne, to condemne himselfe before God,
Until he had well considered and medicated of this, he trip over the quick coals, he learned his Lesson (as we say) by rot, he never tasted nor understood the force and power of the law, he never knew that this was sin, to condemn himself before God,
Now beyond all this, we must haue an other admonition which is very needfull and necessarie for vs. For the diuell hath sought in such sort to couer and hide this precept, that a man should not knowe the intent and meaning of God,
Now beyond all this, we must have an other admonition which is very needful and necessary for us For the Devil hath sought in such sort to cover and hide this precept, that a man should not know the intent and meaning of God,
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Neither are these of the rudest & ignoraniest sort among them which speake thus, but this is a generall resolution & doctrine vniuersally concluded on in all their diuelish Synagogs.
Neither Are these of the rudest & ignoraniest sort among them which speak thus, but this is a general resolution & Doctrine universally concluded on in all their devilish Synagogues.
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namelie, that a man being prouoked and stirred vp with some wicked desire sinneth not, that if he be tempted in himselfe to commit murther, to empoyson any, to commit fornication:
namely, that a man being provoked and stirred up with Some wicked desire Sinneth not, that if he be tempted in himself to commit murder, to empoison any, to commit fornication:
and that sinne beareth not rule ouer vs, or reigneth in vs. Now I graunt it is true, that the faithfull shew well that the spirit of God reigneth in them,
and that sin bears not Rule over us, or Reigneth in us Now I grant it is true, that the faithful show well that the Spirit of God Reigneth in them,
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For on the one side it is true, that we haue great cause to praise God, that he bestoweth this grace on vs by his holy spirit, to surmount & ouercome all wicked affections.
For on the one side it is true, that we have great cause to praise God, that he bestoweth this grace on us by his holy Spirit, to surmount & overcome all wicked affections.
and that if he take not pitie on vs, forasmuch as we haue within vs an euill and wicked conscience, which is to prouoke his vengeaunce against vs, we should well deserue to be throwen downe of him into the bottomlesse pit of hell.
and that if he take not pity on us, forasmuch as we have within us an evil and wicked conscience, which is to provoke his vengeance against us, we should well deserve to be thrown down of him into the bottomless pit of hell.
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and how he would shew that the greatest Clerkes among them, are more rude and ignorant than the poore vnbeleeuers which neuer heard one word of the holy scripture.
and how he would show that the greatest Clerks among them, Are more rude and ignorant than the poor unbelievers which never herd one word of the holy scripture.
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It is said, that the summe of the lawe is, That wee loue God with all our heart, with all our minde, with all our vnderstanding, with all the faculties and powers we haue.
It is said, that the sum of the law is, That we love God with all our heart, with all our mind, with all our understanding, with all the faculties and Powers we have.
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For one might happilie restraine the will from consenting to this wicked affection, and so it should seeme that the wicked desires which first incite and stirre vs vp,
For one might happily restrain the will from consenting to this wicked affection, and so it should seem that the wicked Desires which First incite and stir us up,
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And againe, is there not some vertue and power of my soule which applieth not it selfe to thinke on this or that, which is contrarie vnto GOD and his iustice? So then, wee see that euill and wicked thoughtes are condemned,
And again, is there not Some virtue and power of my soul which Applieth not it self to think on this or that, which is contrary unto GOD and his Justice? So then, we see that evil and wicked thoughts Are condemned,
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Now therefore wee haue the true sense and meaning, and wee see withall, that wee must take diligent heede to this place, that we bee not seduced and abused herein.
Now Therefore we have the true sense and meaning, and we see withal, that we must take diligent heed to this place, that we be not seduced and abused herein.
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but we must purge our selues of all euill and wicked affections, and of all corrupt thoughts, in such sort, that all our senses & vnderstanding tend to this end, to giue ouer our selues fullie and wholie vnto God, that we may shew wee haue not bene so distracted,
but we must purge our selves of all evil and wicked affections, and of all corrupt thoughts, in such sort, that all our Senses & understanding tend to this end, to give over our selves Fully and wholly unto God, that we may show we have not be so distracted,
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and herevppon they walke on in their wicked concupiscences, and they haue an headband whiche they put before their eyes, that they might not knowe howe closelie they deceiue them selues.
and hereupon they walk on in their wicked concupiscences, and they have an headband which they put before their eyes, that they might not know how closely they deceive them selves.
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and all which is in vs. Seeing then it is so, that our nature is thus corrupted, ought wee not to be so much the more vigilant and watchfull to hold our selues in bridle, seing God by the law hath condemned all wicked thoughts, which tend to incite vs vnto euill, seeing hee hath condemned the smallest motion which flattereth & tickleth vs,
and all which is in us Seeing then it is so, that our nature is thus corrupted, ought we not to be so much the more vigilant and watchful to hold our selves in bridle, sing God by the law hath condemned all wicked thoughts, which tend to incite us unto evil, seeing he hath condemned the Smallest motion which Flattereth & tickleth us,
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and when we onelie feele our will a little pricked and stirred, albeit it be not at all held captiue? When we see this (I saie) haue we not great occasion to awaken vs to walke vnder the hand of God, in so much the greater heedefulnesse? So then behold how this precept ought to awaken vs,
and when we only feel our will a little pricked and stirred, albeit it be not At all held captive? When we see this (I say) have we not great occasion to awaken us to walk under the hand of God, in so much the greater heedefulnesse? So then behold how this precept ought to awaken us,
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And againe, hauing made our request and prayer vnto him, that euery one force himselfe, that we vse violence with our nature, with all our senses and appetites, seeing there is in vs such a rebellion against the law of God.
And again, having made our request and prayer unto him, that every one force himself, that we use violence with our nature, with all our Senses and appetites, seeing there is in us such a rebellion against the law of God.
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Seeing it is so, let vs knowe, that when we shall haue bestowed our labour well, to hold our selues snaffled with the bridle of God, that yet some euil desires shal escape vs,
Seeing it is so, let us know, that when we shall have bestowed our labour well, to hold our selves snaffled with the bridle of God, that yet Some evil Desires shall escape us,
and that we employ all our paines herein, and vse such force with our selues to be retained from all euil, that Sathan haue not his entrance into our heartes, that he may not make any breach into vs, to winne possession of our bodies:
and that we employ all our pains herein, and use such force with our selves to be retained from all evil, that Sathan have not his Entrance into our hearts, that he may not make any breach into us, to win possession of our bodies:
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And as soone as we shal perceiue any thought in vs, which shall tende vnto euill, let vs come forth to oppose our selues against it, let vs make this barre, to say, What? God must beare rule wholie in thee, he must possesse not onelie thy mind,
And as soon as we shall perceive any Thought in us, which shall tend unto evil, let us come forth to oppose our selves against it, let us make this bar, to say, What? God must bear Rule wholly in thee, he must possess not only thy mind,
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when he forbiddeth wicked desires, and that he is not content that we render him obedience in our willes, enioyning vs no further thing by adding this word.
when he forbiddeth wicked Desires, and that he is not content that we render him Obedience in our wills, enjoining us no further thing by adding this word.
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And why? For when we haue diligently sifted and examined what soeuer is within vs, we shall finde there is nothing but all manner of corruption and damnable wickednesse.
And why? For when we have diligently sifted and examined what soever is within us, we shall find there is nothing but all manner of corruption and damnable wickedness.
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Seeing it is so with vs, and that God hath giuen vs a perfect rule of all goodnesse and vpright liuing, hath hee not as it were thundered against vs? And is it not manifest, that the fire and the water are at lesse strife,
Seeing it is so with us, and that God hath given us a perfect Rule of all Goodness and upright living, hath he not as it were thundered against us? And is it not manifest, that the fire and the water Are At less strife,
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yea, agree better, than the nature of men, and the iustice of God? Let vs not therefore thinke it straunge, that God hath so reproued our appetites and lustes:
yea, agree better, than the nature of men, and the Justice of God? Let us not Therefore think it strange, that God hath so reproved our appetites and lusts:
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And we must not say, that we are driuen herevnto by anie externall force, but euerie one is ledde and driuen vnto this by his owne proper concupiscence,
And we must not say, that we Are driven hereunto by any external force, but every one is led and driven unto this by his own proper concupiscence,
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When Saint Paule will proue that men are accursed being sinners, and that there is not at all one iust man, what argument or reason is it which hee vseth? He alledgeth the place of Moses:
When Saint Paul will prove that men Are accursed being Sinners, and that there is not At all one just man, what argument or reason is it which he uses? He allegeth the place of Moses:
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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.
But Saint Paul presupposeth that the law is unpossible, and if he had not took this as granted, he might seem to have proceeded in his argument without sense or reason.
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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:
So then, let us diligently note, that when question is of the law of GOD, we must not measure it by our strength and power, to respect what we Are able to do:
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.
For how shall we seek unto the grace and mercy of God, except we know the want and need we have thereof? Men would not seem beggars by their good will.
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.
than in our selves, & Therefore we must be wholly rid of all opinion of our own Virtues, we must perceive the wrath of God which is bent against us, we must feel the weight and burden of death which lies on and Presseth us For without this, it cannot be that we shall be able to prepare our selves to obtain mercy At the hand of GOD.
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.
and that our appetites and lusts, with any pleasant motion, shall tickle and stir us up unto evil, that we be culpable and also guilty of sin before GOD.
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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:
whither this be sin? As there Are many thoughts, which touch not our heart, which move us not At all, which engender and breed no wicked lust in us:
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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.
and yet for this we must lament and bewail our selves before GOD, and know, that except God stayed us by his grace, we have opened the door to Satan, whereat entering in, he might incontinently win us unto farther wickedness.
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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,
but if the Angels of heaven apply them selves to fulfil the law of GOD, without doubt it is all they Are able to do, to conform them selves to the Rule which he Here prescribeth us we see then, that this is a vice,
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.
Although a man incontinently repelleth such a desire, and stays nothing At all upon it, yet is he culpable of this covetousness which is Here mentioned.
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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.
for we see we have brought two condemnations upon our Heads, except God of his infinite mercy and Goodness bear with us Loe, what we have Here to note touching evil and wicked thoughts.
and baptisme is hereof a sure testimonie and witnesse vnto vs. For by it haue we bene washed from all the filthes and pollutions which are in vs, that we might appeare pure and cleane in the sight of God:
and Baptism is hereof a sure testimony and witness unto us For by it have we be washed from all the filths and pollutions which Are in us, that we might appear pure and clean in the sighed of God:
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But if anie abuse and deceiue them selues, to be persuaded, they conceiue no wicked ked desires, this shall occasion GOD to call them to their account.
But if any abuse and deceive them selves, to be persuaded, they conceive no wicked ked Desires, this shall occasion GOD to call them to their account.
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but wee must haue to consider of our condition a most cleare and bright glasse. If wee reade this onelie, Thou shalt not steale, Thou shalt not bee a murderer,
but we must have to Consider of our condition a most clear and bright glass. If we read this only, Thou shalt not steal, Thou shalt not be a murderer,
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Nowe, in the meane time we are to magnifie the mercie of our God, that when we are so manie wayes culpable, hee yet receiueth vs as iust and righteous.
Now, in the mean time we Are to magnify the mercy of our God, that when we Are so many ways culpable, he yet receiveth us as just and righteous.
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Are wee culpable before GOD of one offence, of three, of anie number? Nay rather, are wee not plunged into such bottomlesse gulfes, that when wee shall beginne to make our account, we shalbe ouerwhelmed and confounded with the multitude of our offences? An hundred millians of faultes are the hundreth part of them which wee haue committed in the sight of GOD, wee are guiltie in so manie, that there is neither end nor measure in our sinnes.
are we culpable before GOD of one offence, of three, of any number? Nay rather, Are we not plunged into such bottomless gulfs, that when we shall begin to make our account, we shall overwhelmed and confounded with the multitude of our offences? an hundred millians of Faults Are the Hundredth part of them which we have committed in the sighed of GOD, we Are guilty in so many, that there is neither end nor measure in our Sins.
Therefore, when God bestoweth on vs this gift of faith, whereby wee apprehend and take holde of the grace and mercie, which hath bene purchased vs, by the death and passion of our Lorde Iesus Christ, that wee will nowe doe him this honour, to say:
Therefore, when God bestoweth on us this gift of faith, whereby we apprehend and take hold of the grace and mercy, which hath be purchased us, by the death and passion of our Lord Iesus christ, that we will now do him this honour, to say:
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but that we are buried in them, as vnder great and huge mountaines, if GOD would seuerelie deale with vs for them, let vs knowe, that God will not leaue vs in despaire,
but that we Are buried in them, as under great and huge Mountains, if GOD would severely deal with us for them, let us know, that God will not leave us in despair,
and willeth vs to bee of good comfort, when he for his mercies sake, will impute none of our sinnes vnto vs. Loe, in what sort the faithfull continue in glorifying of God,
and wills us to be of good Comfort, when he for his Mercies sake, will impute none of our Sins unto us Loe, in what sort the faithful continue in glorifying of God,
Nowe withall, let vs walke in all heedefulnesse, let vs diligentlie looke vnto our selues, knowing that when wee shall haue employed great paines to serue GOD,
Now withal, let us walk in all heedefulnesse, let us diligently look unto our selves, knowing that when we shall have employed great pains to serve GOD,
and againe, to admonish vs, that wee must bee exercised continuallie in combat and fight with sinne, to the end wee should more feruenthe desire the aide and help of our God, praying him to fortifie and strengthen vs by his power,
and again, to admonish us, that we must be exercised continually in combat and fight with sin, to the end we should more feruenthe desire the aid and help of our God, praying him to fortify and strengthen us by his power,
Now let vs cast our selues downe before the face of our good God, with acknowledgment of our faultes, praying him to make vs feele them better than wee haue done,
Now let us cast our selves down before the face of our good God, with acknowledgment of our Faults, praying him to make us feel them better than we have done,
than to alledge ignorance, we could bee verie well content to haue alwayes this cloke and couerture, to say, that we vnderstand not those things which God speaketh vnto vs,
than to allege ignorance, we could be very well content to have always this cloak and coverture, to say, that we understand not those things which God speaks unto us,
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But God perceiuing such a malicious wickednesse in vs, hath sought to preue at all that which men might alledge for their defence, to the end they might no longer haue any excuse for them selues.
But God perceiving such a malicious wickedness in us, hath sought to prove At all that which men might allege for their defence, to the end they might no longer have any excuse for them selves.
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and that it shoulde bee spoken in the eares, not of three or foure onely, but in the hearing of all the people, both of the smallest and greatest: briefly, of all without exception.
and that it should be spoken in the ears, not of three or foure only, but in the hearing of all the people, both of the Smallest and greatest: briefly, of all without exception.
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Whereby Moses giueth vs to vnderstand, that the lawe is no such secrete and hidden doctrine, that any one neede to alledge, that he is not so great a scholer as to vnderstande it.
Whereby Moses gives us to understand, that the law is no such secret and hidden Doctrine, that any one need to allege, that he is not so great a scholar as to understand it.
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namelie, that God when he published his lawe, spake out of the middest of the cloude, that the mount smoked, that there were flames of fire, that the lightenings flew abroade.
namely, that God when he published his law, spoke out of the midst of the cloud, that the mount smoked, that there were flames of fire, that the lightenings flew abroad.
and that wee shall knowe, and vnderstand, whatsoeuer is therein deliuered vnto vs. Hereby wee see what miserie and wretchednesse hath bene heretofore in the world, that the common people,
and that we shall know, and understand, whatsoever is therein Delivered unto us Hereby we see what misery and wretchedness hath be heretofore in the world, that the Common people,
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Now for all this, this testimonie hath alwayes remained, and must endure to the end of the world, that God hath spoken with a lowde voice, that he hath not hid,
Now for all this, this testimony hath always remained, and must endure to the end of the world, that God hath spoken with a loud voice, that he hath not hid,
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And withall let vs, to whom God hath restored his world, praise & magnifie him for so inestimable a benefite, whereof the greatest part of the worlde haue depriued them selues by their owne malice and retchlesse negligence.
And withal let us, to whom God hath restored his world, praise & magnify him for so inestimable a benefit, whereof the greatest part of the world have deprived them selves by their own malice and retchless negligence.
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Let vs, I say, praise and extoll his goodnesse, that his woorde at this daye soundeth in our eares, that wee may reade it, that all both priuatelie and publikelie may bee partakers thereof, that this heauenlie treasure is laid open vnto vs to vse and to enioy it.
Let us, I say, praise and extol his Goodness, that his word At this day soundeth in our ears, that we may read it, that all both privately and publicly may be partakers thereof, that this heavenly treasure is laid open unto us to use and to enjoy it.
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For seeing that GOD speaketh to the whole companie of the faithfull, to all them which are baptised in the name of our Lorde Iesus Christ, let euerie one in his degree and calling applie his studie to profite in the woord of GOD:
For seeing that GOD speaks to the Whole company of the faithful, to all them which Are baptised in the name of our Lord Iesus christ, let every one in his degree and calling apply his study to profit in the word of GOD:
but yet, because wee should not neede to wander farre, or make any greate inquirie after that, wherevnto wee ought to tend, GOD hath proposed vs one certeine scope and marke, at which in ordering our whole life wee might ayme, and shoote at.
but yet, Because we should not need to wander Far, or make any great inquiry After that, whereunto we ought to tend, GOD hath proposed us one certain scope and mark, At which in ordering our Whole life we might aim, and shoot At.
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Let vs then but count ouer our fingers, and wee shall haue the tenne commaundementes of GOD, all is concluded in a short summe, which we ought to beare in minde, to bee good scholers vnder GOD.
Let us then but count over our fingers, and we shall have the tenne Commandments of GOD, all is concluded in a short sum, which we ought to bear in mind, to be good Scholars under GOD.
if they will not for all this bee at so much leasure, as to profite in the woord of GOD? Howe therefore let vs lay aside all such vaine and friuolous replies, to say:
if they will not for all this be At so much leisure, as to profit in the word of GOD? Howe Therefore let us lay aside all such vain and frivolous replies, to say:
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O, the holy scripture is a deepe sea, it is a bottomlesse pit, if a man enter into it, which way shall hee bee able to get forth? Let vs alledge no such thinges.
Oh, the holy scripture is a deep sea, it is a bottomless pit, if a man enter into it, which Way shall he be able to get forth? Let us allege no such things.
It is sufficient, that wee knowe in part, as Saint Paule speaketh, and in darkenesse, beholding as it were in a glasse, that which wee can not see as yet face to face. All this is verie true:
It is sufficient, that we know in part, as Saint Paul speaks, and in darkness, beholding as it were in a glass, that which we can not see as yet face to face. All this is very true:
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yet so is it notwithstanding, that God hath so conformed and abased him selfe vnto our rudenesse and s•endernesse, that these things are easie vnto vs,
yet so is it notwithstanding, that God hath so conformed and abased him self unto our rudeness and s•endernesse, that these things Are easy unto us,
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And yet, according to the measure, which he hath giuen vs, wee may alwayes glorie in this, that our Lorde Iesus Christ will not leaue vs in doubtfulnesse and ignoraunce,
And yet, according to the measure, which he hath given us, we may always glory in this, that our Lord Iesus christ will not leave us in doubtfulness and ignorance,
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Loe, for what cause he is like a nource in the holy scripture, that men might not perceiue his great and infinite maiestie, to the whiche wee can not come,
Loe, for what cause he is like a nurse in the holy scripture, that men might not perceive his great and infinite majesty, to the which we can not come,
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Let vs therefore note, that when Moses saith, That God added nothing to these tenne sentences, it is to this end, that wee should shew our selues more easie to bee taught,
Let us Therefore note, that when Moses Says, That God added nothing to these tenne sentences, it is to this end, that we should show our selves more easy to be taught,
when hee handleth vs after so gentle a manner? This wee haue then briefly to beare in mind of this easinesse and plainenesse which Moses sheweth vs to bee in the worde of GOD.
when he handleth us After so gentle a manner? This we have then briefly to bear in mind of this easiness and plainness which Moses shows us to be in the word of GOD.
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And withall let vs also note, that he would hereby warne vs, that we learne to content our selues with the simplicitie of the lawe, that wee aduise our selues how wee come to controll GOD, to cloute our patches and pieces to his worde.
And withal let us also note, that he would hereby warn us, that we Learn to content our selves with the simplicity of the law, that we advise our selves how we come to control GOD, to clout our Patches and Pieces to his word.
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And in verie deed, seeing GOD hath adioyned nothing thereto, who are wee, to enterprise and take in hande any thing aboue him? Thinke wee, that when GOD deliuered his lawe, hee had lost his memorie,
And in very deed, seeing GOD hath adjoined nothing thereto, who Are we, to enterprise and take in hand any thing above him? Think we, that when GOD Delivered his law, he had lost his memory,
and leaue vs in the middest of the way? Let vs therefore beare in minde, that seeing GOD hauing pronounced these tenne sentences, added nothing vnto them:
and leave us in the midst of the Way? Let us Therefore bear in mind, that seeing GOD having pronounced these tenne sentences, added nothing unto them:
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wee must so wholie applie and rest our selues simplie on that d•ctrine which is conteined in his lawe, that wee ventur not to enterlace any thing of our owne whatsoeuer? but let vs knowe, that this is our perfect wisedome, to bee obedient vnto our GOD.
we must so wholly apply and rest our selves simply on that d•ctrine which is contained in his law, that we venture not to interlace any thing of our own whatsoever? but let us know, that this is our perfect Wisdom, to be obedient unto our GOD.
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It this had bene in all times well obserued, we should not haue bene at this daie so incumbered, to amend the corruptions whiche reigne throughout the worlde.
It this had be in all times well observed, we should not have be At this day so encumbered, to amend the corruptions which Reign throughout the world.
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So much the more diligentlie therefore ought wee to note this place, when it is said, That GOD hauing once spoken, added nothing to that which he had said.
So much the more diligently Therefore ought we to note this place, when it is said, That GOD having once spoken, added nothing to that which he had said.
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And in verie deede, as I haue alredie said, this is an horrible blasphemie, when men will attempt to finde out, I knowe not what, some thing better than that which is conteined in the lawe of GOD.
And in very deed, as I have already said, this is an horrible blasphemy, when men will attempt to find out, I know not what, Some thing better than that which is contained in the law of GOD.
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Then let vs learne to order our selues in such forte vnto God, that we haue this alwayes imprinted in memorie, that God hauing spoken, he made a full end and conclusion, to say, These are my limits & borders, whosoeuer wil presume to goe beyond, shall but ventur further to breake his necke.
Then let us Learn to order our selves in such fort unto God, that we have this always imprinted in memory, that God having spoken, he made a full end and conclusion, to say, These Are my Limits & borders, whosoever will presume to go beyond, shall but venture further to break his neck.
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For hereby wee are admonished, that it shall not suffice to haue vnderstood for one day that which our Lord will haue pronounced and published in his name:
For hereby we Are admonished, that it shall not suffice to have understood for one day that which our Lord will have pronounced and published in his name:
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and to consider well that which our Lord sheweth vs. For when wee haue employed all the time of our life herein, we shall hardly come so farre as the midde way.
and to Consider well that which our Lord shows us For when we have employed all the time of our life herein, we shall hardly come so Far as the mid Way.
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no, not when we applie our studie day by day herein, and shall not geue ouer to searche and inquire after that which God teacheth vs. Behold in what sort wee must applie this to our vse, and practise it:
no, not when we apply our study day by day herein, and shall not give over to search and inquire After that which God Teaches us Behold in what sort we must apply this to our use, and practise it:
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And in verie deede, wee cannot be to often put in minde hereof, that the worde of God ought to beare a great maiestie with vs, to humble vs vnder it, that wee may yeelde all subiection and obedience therevnto.
And in very deed, we cannot be to often put in mind hereof, that the word of God ought to bear a great majesty with us, to humble us under it, that we may yield all subjection and Obedience thereunto.
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And why? First we see what pride and arrogancie is in men, that they can hardlie stoope and bend their neckes to bee pliable in such sorte as they ought.
And why? First we see what pride and arrogancy is in men, that they can hardly stoop and bend their necks to be pliable in such sort as they ought.
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But what euer they protest herein, are they so tractable to be taught, so humble and modest as were requisite they should be? Nay, they are farre wide from this.
But what ever they protest herein, Are they so tractable to be taught, so humble and modest as were requisite they should be? Nay, they Are Far wide from this.
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for asmuch as our mindes are sore possessed with the cares of this worlde, wee neede not anie thing to make vs rest our mindes here belowe on the earth.
for as as our minds Are soar possessed with the Cares of this world, we need not any thing to make us rest our minds Here below on the earth.
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what resteth then, but that wee tremble vnder him, and shewe, vnto him such subiection, that he gouerne vs as his sheepe, that we all bende our necke, that we sloope with our head, suffering him to order vs to his will, that euerie one giue himselfe wholie thereto,
what rests then, but that we tremble under him, and show, unto him such subjection, that he govern us as his sheep, that we all bend our neck, that we sloop with our head, suffering him to order us to his will, that every one give himself wholly thereto,
and that the remembrance hereof should remaine so fresh in our memorie, that when we shal call to minde this which happened for one time, we be humbled vnder the maiestie of our God,
and that the remembrance hereof should remain so fresh in our memory, that when we shall call to mind this which happened for one time, we be humbled under the majesty of our God,
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and that when we would proudly and presumptuouslie lift vp our selues against him, this fire which then burned to feare the people, the thicke & darke cloude likewise come before our eyes, that we remember also,
and that when we would proudly and presumptuously lift up our selves against him, this fire which then burned to Fear the people, the thick & dark cloud likewise come before our eyes, that we Remember also,
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howe the mount was seene to smoke, & that all this may be to holde vs in such a fright and feare, that all loftinesse and hautinesse of ours be beaten downe, that we may bethink vs to come and present our selues to our God, to bee led by him whither he will,
how the mount was seen to smoke, & that all this may be to hold us in such a fright and Fear, that all loftiness and haughtiness of ours be beaten down, that we may bethink us to come and present our selves to our God, to be led by him whither he will,
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And withall, let vs note, that when God appeared in a whirlewind, and in an obscure and darke cloud, this was to represse and keepe downe the curiositie of men.
And withal, let us note, that when God appeared in a whirlwind, and in an Obscure and dark cloud, this was to repress and keep down the curiosity of men.
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It is true (as we haue alreadie touched) that GOD speaketh to be vnderstoode, that he vseth no doubtfull and ambiguous wordes, that he fetcheth no long circumstances (as we say) but manifesteth and openeth his will so clerelie and plainlie, that the fault shalbe no where but in vs,
It is true (as we have already touched) that GOD speaks to be understood, that he uses no doubtful and ambiguous words, that he Fetches no long Circumstances (as we say) but manifesteth and Openeth his will so clearly and plainly, that the fault shall no where but in us,
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So let vs learne, that if wee will bee good scholers vnder God, we must not loose the bridle to our owne fantasies, to be inquisitiue after that which ought to be hidden from vs:
So let us Learn, that if we will be good Scholars under God, we must not lose the bridle to our own fantasies, to be inquisitive After that which ought to be hidden from us:
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that is, that God could well haue written the whole law in one stone, but he would write it in two, that this distinction being made, we might so much the better comprehend that which is conteined in the lawe.
that is, that God could well have written the Whole law in one stone, but he would write it in two, that this distinction being made, we might so much the better comprehend that which is contained in the law.
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For we see, our Lorde hath so chewed those things for vs, which are there conteined, that we might not alledge that he speaketh in to high a language for vs to vnderstand.
For we see, our Lord hath so chewed those things for us, which Are there contained, that we might not allege that he speaks in to high a language for us to understand.
Will a man order his life in all perfection? It behoueth first that he giue him selfe to the seruice of God, that he knowe what God requireth and approueth:
Will a man order his life in all perfection? It behooves First that he give him self to the service of God, that he know what God requires and approveth:
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First therefore we must know how God wilbe honoured and worshipped of vs. Secondlie, we must render to our neighbours, that which apperteineth to them:
First Therefore we must know how God will honoured and worshipped of us Secondly, we must render to our neighbours, that which appertaineth to them:
obseruing this indifferencie of nature, not to do to another, which we would not haue done to vs. So God hath declared in two tables, in what sorte hee will bee serued of vs:
observing this indifferency of nature, not to do to Another, which we would not have done to us So God hath declared in two tables, in what sort he will be served of us:
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as wee haue aboue declared, that hee proposeth him selfe onelie to be worshipped, that men should forge no newe Gods. Againe, hee hath declared, that he wil not be represented by images normoppets that he is a spirit,
as we have above declared, that he Proposeth him self only to be worshipped, that men should forge no new God's Again, he hath declared, that he will not be represented by Images normoppets that he is a Spirit,
howe hee forbiddeth vs murders, adulteries, theftes, euill speakings, all wicked lustes and concupiscences. Yee see then, why GOD hath diuided his lawe into two tables.
how he forbiddeth us murders, adulteries, thefts, evil speakings, all wicked lusts and concupiscences. Ye see then, why GOD hath divided his law into two tables.
But (I pray you) what shall this be, not to be theeues, if wee commit sacrilege? Is it not a greater and more enormious crime, to rob GOD of his honour,
But (I pray you) what shall this be, not to be thieves, if we commit sacrilege? Is it not a greater and more enormous crime, to rob GOD of his honour,
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and you must not retchlesly neglect to walke in all equitie and vprightnesse, when you shall haue shewed some great deuotion of honouring and seruing of me.
and you must not retchlesly neglect to walk in all equity and uprightness, when you shall have showed Some great devotion of honouring and serving of me.
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for as much as this order which had bene established among the auncient people, to endure vntill the comming of our Lorde Iesus Christ, was then taken away and abolished, and the things were perfect:
for as much as this order which had be established among the ancient people, to endure until the coming of our Lord Iesus christ, was then taken away and abolished, and the things were perfect:
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Let vs therefore learne, that God in such sort published his will, when the people came out of the lande of Egypt, that he so spake in the mount of Sinai, that withall he deliuered vnto vs there an order which we should obserue,
Let us Therefore Learn, that God in such sort published his will, when the people Come out of the land of Egypt, that he so spoke in the mount of Sinai, that withal he Delivered unto us there an order which we should observe,
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For he was not contented to haue spoken for one time, but hauing engrauen his lawe in stone, he would we should haue attentiue eares to receiue it all the time of our life.
For he was not contented to have spoken for one time, but having engraved his law in stone, he would we should have attentive ears to receive it all the time of our life.
and apt to be taught, and to receiue whatsoeuer he shall commaund vs. So then, seeing God hath visiblie declared, that it is he which must write the lawe, to haue it well knowne and vnderstoode, let vs make our request, that it will please him, by the vertue and power of his holie spirite, to write it at this day in vs, that wee may holde it within vs,
and apt to be taught, and to receive whatsoever he shall command us So then, seeing God hath visibly declared, that it is he which must write the law, to have it well known and understood, let us make our request, that it will please him, by the virtue and power of his holy Spirit, to write it At this day in us, that we may hold it within us,
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As at this time, if wee were not persuaded that GOD would that his Gospell should be preached by the mouth of men, that there should be pastours in the Church to carrie abrode his word, which of vs would daine or vouchsafe to heare a minister? I am not,
As At this time, if we were not persuaded that GOD would that his Gospel should be preached by the Mouth of men, that there should be Pastors in the Church to carry abroad his word, which of us would dame or vouchsafe to hear a minister? I am not,
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that there be Pastours which may beare his word abrode, which may be expounders of it, which may be as his messengers to announce and declare the remission of sinnes in the name of our Lord Iesus Christ, which may reprehend, which may reproue, which may comfort and exhort,
that there be Pastors which may bear his word abroad, which may be expounders of it, which may be as his messengers to announce and declare the remission of Sins in the name of our Lord Iesus christ, which may reprehend, which may reprove, which may Comfort and exhort,
and that Moses onely were priuileged therein, as if the lawe were written for him, and all other (as it were) excluded and shut out from it. But this is nothing so.
and that Moses only were privileged therein, as if the law were written for him, and all other (as it were) excluded and shut out from it. But this is nothing so.
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Now, when Saint Paule saith, That we are disposers of the secretes of GOD, he sheweth hereby, that it is not ynough that we haue the holie Scripture, that euerie one reade it in his house:
Now, when Saint Paul Says, That we Are disposers of the secrets of GOD, he shows hereby, that it is not enough that we have the holy Scripture, that every one read it in his house:
but it is further required, that it be preached vnto vs, that we reteine among vs this order, to be taught by the mouth of men, that there be pastours and teachers, whose ministerie God vseth, to the end that when we shall heare them, we may profite more and more in the doctrine of saluation.
but it is further required, that it be preached unto us, that we retain among us this order, to be taught by the Mouth of men, that there be Pastors and Teachers, whose Ministry God uses, to the end that when we shall hear them, we may profit more and more in the Doctrine of salvation.
because that when GOD published his trueth vnto men by the lawe, by the Prophetes, and the Apostles, hee would, that this ministerie shoulde indure and bee perpetuall:
Because that when GOD published his truth unto men by the law, by the prophets, and the Apostles, he would, that this Ministry should endure and be perpetual:
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yet for all this, if I will discharge my dutie in the office wherein God hath appointed mee, I must be a faithfull expositor of the lawe to you, I must be the keeper of it, that you tread it not vnder foote, I must put you in mind of it euerie day, that you neuer forget it.
yet for all this, if I will discharge my duty in the office wherein God hath appointed me, I must be a faithful expositor of the law to you, I must be the keeper of it, that you tread it not under foot, I must put you in mind of it every day, that you never forget it.
Seeing then it is so, let all them which are here appointed ministers of the worde of God, take heede they be prest and readie to serue and minister vnto the ignorant:
Seeing then it is so, let all them which Are Here appointed Ministers of the word of God, take heed they be pressed and ready to serve and minister unto the ignorant:
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Nowe let vs cast our selues downe before the maiestie of our good God, with acknowledgement of our faultes, praying him to make vs feele them better than we haue done,
Now let us cast our selves down before the majesty of our good God, with acknowledgement of our Faults, praying him to make us feel them better than we have done,
The. 14. Sermon. Deut. Chap. 5. 23 And when ye heard the voyce out of the middest of the darknesse, because the mountaine did burne, ye came to me all the chiefe of your tribes and your elders.
The. 14. Sermon. Deuteronomy Chap. 5. 23 And when you herd the voice out of the midst of the darkness, Because the mountain did burn, you Come to me all the chief of your tribes and your Elders.
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But alas, we knowe not what is conuenient and profitable for vs. For if wee considered of our owne frailtie and weakenesse, wee would soone vnderstand that it is not possible for God, to touche vs with his maiestie and power,
But alas, we know not what is convenient and profitable for us For if we considered of our own frailty and weakness, we would soon understand that it is not possible for God, to touch us with his majesty and power,
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but hee must needes altogether ouerwhelme and confounde vs. Therefore, when men desire that GOD would manifestlie shew himselfe with some visible signe,
but he must needs altogether overwhelm and confound us Therefore, when men desire that GOD would manifestly show himself with Some visible Signen,
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For if they would well consider and bethinke themselues hereof, the infinite glorie of GOD would strike them with a wonderfull feare and trembling, knowing full well, that they are not able to beare it.
For if they would well Consider and bethink themselves hereof, the infinite glory of GOD would strike them with a wonderful Fear and trembling, knowing full well, that they Are not able to bear it.
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when hee ordeineth and appointeth ministers of his worde, to bee messengers vnto vs of such thinges as he knoweth to be meete and conuenient for vs. And yet so is it, that for once he would by euident proofe holde men conuicted, that it were not good and profitable for them to heare his voice thunder from heauen.
when he ordaineth and appoints Ministers of his word, to be messengers unto us of such things as he Knoweth to be meet and convenient for us And yet so is it, that for once he would by evident proof hold men convicted, that it were not good and profitable for them to hear his voice thunder from heaven.
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And yesterday wee said, that the lighteninges, the whirlewinde, and the flaming fire, and all that we reade of in the 19. and 20. of Exodus, that all this (I say) was done, to the end the people of Israel should learne to beare greater reuerence vnto the worde of God.
And yesterday we said, that the lightenings, the whirlwind, and the flaming fire, and all that we read of in the 19. and 20. of Exodus, that all this (I say) was done, to the end the people of Israel should Learn to bear greater Reverence unto the word of God.
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So then, beholde GOD hath once displaied and laid open his glorious maiestie, to the ende wee might learne to receiue his worde in all feare and humilitie.
So then, behold GOD hath once displayed and laid open his glorious majesty, to the end we might Learn to receive his word in all Fear and humility.
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But withall he would also that the people of themselues should bee constrained to say, It is not good that God speake vnto vs againe, onelie let vs haue a man to bring vs such doctrine as it shall please him to sende vs. And this rule is for to condemne vs,
But withal he would also that the people of themselves should be constrained to say, It is not good that God speak unto us again, only let us have a man to bring us such Doctrine as it shall please him to send us And this Rule is for to condemn us,
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That if at this day God would doe the like he did then, that is, would pronounce with his owne mouth that which we now heare by the mouth of mortall men, it should bee impossible for vs to abide his glorie:
That if At this day God would do the like he did then, that is, would pronounce with his own Mouth that which we now hear by the Mouth of Mortal men, it should be impossible for us to abide his glory:
And so let vs learne, that this is here recited vnto vs, to the ende that, in the person of the people of Israel, wee knowe that God applieth himselfe to our slendernesse and infirmitie,
And so let us Learn, that this is Here recited unto us, to the end that, in the person of the people of Israel, we know that God Applieth himself to our slenderness and infirmity,
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when it pleaseth him to sende vs his worde to bee preached by men like vnto our selues, which might bee his messengers, respecting herein what is behoouefull and profitable for vs. And knowe we, that this is an inordinate and foolish desire, to wishe that God would appeare vnto vs from heauen,
when it Pleases him to send us his word to be preached by men like unto our selves, which might be his messengers, respecting herein what is behooveful and profitable for us And know we, that this is an inordinate and foolish desire, to wish that God would appear unto us from heaven,
namelie, that wee reteine not that integritie and innocencie of our first nature, wee are not such as God created vs, that is to say, earthlie men onelie as was our father Adam:
namely, that we retain not that integrity and innocence of our First nature, we Are not such as God created us, that is to say, earthly men only as was our father Adam:
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And for this cause hauing shewed how the life of men ought to be ordered, he addeth this curse and malediction as thundring on vs, Cursed are they which obserue & accomplish not all those thinges which are here conteined.
And for this cause having showed how the life of men ought to be ordered, he adds this curse and malediction as thundering on us, Cursed Are they which observe & accomplish not all those things which Are Here contained.
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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:
Behold the language and speech of the law, behold the style which God uses, and now must not all needs tremble hereat? It is not then without great cause said, That the law fraieth us:
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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.
Moreover, albeit we serve him but by halves, yet he Pardoneth us our default, and (as I may say) winketh and closeth his eyes when we Are halting in our duty.
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 this is the cause why the Apostle in the epistle to the Hebrews Says, That we Are not come to this mount which smoketh, that we Are not come to Sinai, to see the bruning fire which might astonnish us, to see the lightenings,
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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.
and of the Father's, which lived in the hope of Eternal life, (although they had yet nothing but Obscure shadows) that God now Coupleth & Joineth us with them which in old time have waited for the coming of our Lord Iesus christ.
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:
This difference Therefore is worthy to be noted, that in comparison of the law, the Gospel may seem sweet and amiable unto us But for all this, we must return to this general principle:
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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:
What should be then, when he should speak unto us, and when he should show us his glory? we can not look on the Sun, which his a corruptible creature:
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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.
and in his perfection? And Therefore it is said, that a Mortal creature can not see GOD and live, can not behold his glory, and not be utterly confounded.
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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.
or by vision only, but After such an especial manner, that Moses seemed to be exempted from the company of men, to be made more familiar unto GOD.
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.
For if he had showed him his infinite being, Moses must have needs (what grace soever he had received of the holy Spirit) be overwhelmed therewith, and utterly confounded.
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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,
In this similitude it is declared unto us, that as in beholding a man in the back, we have not the Plainest sighed of him (for the Plainest sighed of a man,
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,
yet this notwithstanding, in this sovereign and principal vision which was given him in the mount then when he was separated from the condition of this Mortal and transitory life,
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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.
as if the word of GOD were not sufficiently approved, and that men might not doubt whither they ought to hold them selves unto it or no, in publishing his law he showed himself.
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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:
It is the Lord, he hath made us this day to feel his glory and greatness, we have seen that it is he which speaks, he hath interposed none to be his spokesman unto us:
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:
Withal let us take this which is Here recited for a testimony and witness, that Moses spoke not of him self, that he hath not forged and devised of his own brain, the Doctrine we hold of him:
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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.
and not only ratified and confirmed by Miracles this which Moses taught, but in his own person declared, that it was he who was the author of all this Doctrine.
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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,
Now, forasmuch as by great reason the Gospel should be as authentic, and aswell authorized as the law, we have had also a witness from heaven, that this is no humane Doctrine,
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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.
As At this time, if we will be true Disciples of GOD, when we come unto the sermon, we must call to mind this which Moses reciteth, That the Law was published in such sort, that it was God himself which spoke 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:
And again, we must adjoin in the seconde place, the witness we have alleged, that this sentence of God resound and ring again in our ears, when he hath pronounced:
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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.
Loe an authentic and sure seal we have, that the word of God, albeit it be brought unto us by Mortal men, should be of full and perfect Authority with us, as it deserves.
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.
Indeed the Pope and his sacrilegious adherentes, usurp this sentence for to establish their tyranny: but it appereteineth as to them, as to the Devil of hell.
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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:
So then, when it is said, That in hearing of them whom he hath sent, we hear him, it is meant, that if we obey the Doctrine of his Gospel, not despising it when it is published unto us by men, it is as as if he spoke unto us:
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,
and yet for all this, we must make proof of our Obedience in this behalf, that is, that we bear abroad the word of GOD, with such great confidence and boldness,
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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.
the heavenly father which hath ordained him sovereign Doctor, except they hear him whom he hath sent for his messengers, it behooves us with all diligence to be ruled and ordered hereunto.
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,
And as I have already said, let us diligently Consider the ratification it hath, which ought to suffice us to know, that the Gospel hath be brought from GOD himself, seeing it hath be warranted and ratified from heaven,
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.
we shall die if God speak unto us For it seems, that if we have once had experience, that God confoundeth us not when he speaks, that this ought to make us more bold and hardy.
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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 we must note that the people hereby Declareth, that they will not tempt GOD any further, that it Suffices them once to have known that the law was not a thing forged and feigned by men,
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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,
For were we worthy unto whom he should in this wise appear in his glory? But he knew that we would not be sufficiently daunted and tamed to be ordered to his Obedience,
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,
Wherefore let them which shall come After us know, that they must not enter into this found and foolish desire, to wish to draw God unto them out of the heavens,
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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,
as to destroy and bring us to nothing, that he yet uses such mercy towards us, that it is unto us to life, in steed of consuming and destroying us And when I say that the word of God is of such force as to consume us to nothing, I understand not only the word as it is Here described by Moses,
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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.
Behold then the manifestation of salvation which is opened unto us, and we Are thereby quickened and restored unto life by the means of the Gospel.
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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,
Now withal let us diligently note, that if our Lord hath once bestowed on us more than we any Way deserve, we must not Therefore take leave and licence hereby to tempt him,
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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.
and which he committed to his Apostles, served? Ought these to serve nothing to our profit and commodity? Behold then what admirable virtue and power GOD hath declared At the beginning of the Gospel.
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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.
The heaven and the earth were then moved, there was no part in the world wherein GOD imprinted not Some work or Signen of his majesty, that the Gospel might be authorized.
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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,
So many maladies & Sicknesses healed, so great wars appeased, so many other Signs and wonders which were showed, were not to serve for one time only,
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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.
And yet for all this, we see many of the uncredulous and unbelieving sort, which allege, that if they did see any Miracles, they should be converted.
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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.
If GOD hath given us more than he owed us, let us receive it, and with giving of thanks let us Learn not to provoke his wrath and anger against us by an over presumptuous tempting of his patience.
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,
And that this we have above declared may be more Certainly confirmed unto us, let us bear in mind that which is Here said, What Flesh hath heard the voice of the living GOD and lives? For by these words in this place, it is plainly showed, that the people of Israel spoke not in their own name,
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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,
They say not only, What Are all we to hear GOD speak? but, What is all Flesh? And in very deed (as I have touched in the beginning) it cannot be,
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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,
let us return to think on this which is Here said, and what is all Flesh? Let us, I say, enter into this consideration, to bethink our selves what we Are,
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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,
and our own small ability shall sufficiently advise and advertise us, to give praise and thanks unto God, that he makes us not feel his presence to consume & utterly to confound us,
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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.
You see then an inviolable order, and which Proceedeth from GOD, who will have Pastors in his Church to announce and declare his Doctrine which we must receive to our salvation.
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.
Seeing it is so, let none oppose himself against it, but let us patiently bear it, that God raise up them among us, by whom he will be served to bring unto us the Embassy of salvation.
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,
namely, that since GOD hath appointed Ministers of his word, we hear them quietly and contentiuelie, that there be no envying or malicing for this,
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.
and attribute unto themselves the title of Prelates without time or reason, and between the true prophets and good servitors of God, and Ministers of the Gospel.
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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,
But in the mean while, is this title given indifferently unto all, and without discretion? No. But God hath withal adjoined that he will be chief, that we be Subject unto him,
So they which would be heard in the name of GOD, and that men receiue their doctrine in all reuerence, let them bee t•e first to heare God, let them not attempt to adde any thing vnto the word of God:
So they which would be herd in the name of GOD, and that men receive their Doctrine in all Reverence, let them be t•e First to hear God, let them not attempt to add any thing unto the word of God:
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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,
so that there is no point nor article which may be omitted, in such sort, that Moses is Here put beside all liberty of presuming to declare any thing,
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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 now, what Are these filths of the world, which will Dare advance themselves above Moses? we shall in the end see, that there never was any Prophet raised with so singular a grace as was Moses.
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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:
and to bind them under the pain of Mortal and deadly sin? Is not this too barbarous a tyranny? So then, let us hold this mean, that we fall not into two vicious & wicked extremes:
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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,
namely, that sing God would govern his Church by the exterior preaching of his word, let every one Rule and order himself thereto, let us be diligent to hear Sermons,
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.
Now let us cast our selves down before the majesty of our good God, with acknowledgement of our Faults, praying him that he will make us to feel them more and more, in such sort, that we may Learn to displease our selves.
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 Because the sovereign & best remedy to deliver us from all our maladies and corruptions is this, that we hear his holy Doctrine, pray we that it will please him to open us our ears, that we may Learn to receive it in all Fear and humility,
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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 that it may be so imprinted in our hearts, that we make it avail to the use whereunto he hath ordained it, that is, that we be thereby quickened and brought to salvation, to the end we may with all our heart desire it,
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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.
And the Lord said unto me, I have herd the voice of the words of this people which they have spoken unto thee, they have well said all that they have spoken.
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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.
And herein we see, that he would breed a sense and feeling of his Goodness in this people, to the end that he might the better win them unto himself.
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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,
And so let us diligently note, that GOD Considereth of that, which is so good and profitable for us, that if we were to make our choice, we could not wish any thing better,
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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 as as I have granted this At your own choice & desire. And yet think you not that I would have pleased you herein, without great reason, and for good purpose.
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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 always, & as often as Moses shall come to you, when I shall have sent him, hear you with all Reverence that which he shall tell you for your profit & commodity.
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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,
but Because that God hath Here Delivered a Doctrine, which is profitable for us And this ought the rather to stay us from being moved with any foolish affection & desire to change,
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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.
And why? Because not only the will of God is such, but he hath also declared that the thing is good & behoveful for us Moreover, God in this place awakeneth the people, better to Consider of observing the Commandments of the law than they had done.
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God therefore challengeth this office vnto him selfe of instructing men, and of gouerning them by his holie spirite, to the end they may be subiect vnto him,
God Therefore Challengeth this office unto him self of instructing men, and of governing them by his holy Spirit, to the end they may be Subject unto him,
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And this is to the end, that wee may better vnderstande, as I haue alreadie touched, that when men speake vnto vs of walking in the obedience of God, that this is not done without great difficultie,
And this is to the end, that we may better understand, as I have already touched, that when men speak unto us of walking in the Obedience of God, that this is not done without great difficulty,
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Therefore in steade of this, that men lightly promise without anie long deliberation, that they will worke, I knowe not what miracles, that they will obey GOD, that they will obserue the lawe, let vs knowe, that wee must examine what power and strength is in vs,
Therefore in stead of this, that men lightly promise without any long deliberation, that they will work, I know not what Miracles, that they will obey GOD, that they will observe the law, let us know, that we must examine what power and strength is in us,
and then shall we perceiue howe weake wee are, wee shall see that we are so farre from beeing able to performe all that which is commaunded vs, that wee knowe not where to beginne:
and then shall we perceive how weak we Are, we shall see that we Are so Far from being able to perform all that which is commanded us, that we know not where to begin:
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and drawen vs vnto himselfe, that hee giueth vs the will, and bestoweth withall on vs the power to put in execution and practise, that which we shall haue willed.
and drawn us unto himself, that he gives us the will, and bestoweth withal on us the power to put in execution and practice, that which we shall have willed.
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then shall wee learne to lament and bewaile our selues before God, and vnderstanding full well, that we are bound to do whatsoeuer he commaundeth, we shall desire that he will giue vs the power, that he will aide vs by his holie spirite,
then shall we Learn to lament and bewail our selves before God, and understanding full well, that we Are bound to do whatsoever he commandeth, we shall desire that he will give us the power, that he will aid us by his holy Spirit,
and that not onelie hee will support vs in our frailie and weaknesse, but that he will beginne and perfect that which is in vs, that he will giue vs a will and desire,
and that not only he will support us in our frailie and weakness, but that he will begin and perfect that which is in us, that he will give us a will and desire,
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and confirme and continue the same in vs, and that afterward, when hee shall haue giuen vs a constancie to persist in our desire, he will giue vs also the power to accomplish all that which we shall haue well desired.
and confirm and continue the same in us, and that afterwards, when he shall have given us a constancy to persist in our desire, he will give us also the power to accomplish all that which we shall have well desired.
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Now withall GOD in this place sheweth, that when hee sendeth vs his worde, it is for this ende, to ioyne and knitte him selfe with vs, that we also may be vnited vnto him:
Now withal GOD in this place shows, that when he sends us his word, it is for this end, to join and knit him self with us, that we also may be united unto him:
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when GOD shall chastise and punish vs by aduersitie and sundrie other afflictions, let vs knowe wee haue no cause to murmur or to complaine against him.
when GOD shall chastise and Punish us by adversity and sundry other afflictions, let us know we have no cause to murmur or to complain against him.
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And so this is a verie profitable admonition for vs, when we see that God wisheth in this place, that we would do that which he commaundeth vs, to the end it might be wel with vs. And hereby we see, that if we receiue his doctrine in all reuerence and humilitie,
And so this is a very profitable admonition for us, when we see that God wishes in this place, that we would do that which he commandeth us, to the end it might be well with us And hereby we see, that if we receive his Doctrine in all Reverence and humility,
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It is true, that those whiche followe their good meaninges, or which say, that they hold and sticke vnto those things, which haue bene determined by the Church,
It is true, that those which follow their good meanings, or which say, that they hold and stick unto those things, which have be determined by the Church,
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and by the auncient Fathers, may bee for a time so besotted, that if one tell them, they hold as it were by the aire, that they haue no certeine stay and assurance to leane vnto,
and by the ancient Father's, may be for a time so besotted, that if one tell them, they hold as it were by the air, that they have no certain stay and assurance to lean unto,
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as we see the Papists, whom the diuell hath so bewitched, that they are content to stande vnto the resolutions, which men at their owne lust and pleasure haue made,
as we see the Papists, whom the Devil hath so bewitched, that they Are content to stand unto the resolutions, which men At their own lust and pleasure have made,
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yea, albeit men bring manifest witnesses and testimonies from it, to reproue their superstitions, all is one with them, they are so dull and obstinate, that it skilleth not with them,
yea, albeit men bring manifest Witnesses and testimonies from it, to reprove their superstitions, all is one with them, they Are so dull and obstinate, that it skilleth not with them,
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Men I say shall haue this presumptuous boldnesse for a time, to ventur to goe on whither their fond imagination carrieth them, they shall indurate and harden them selues against GOD:
Men I say shall have this presumptuous boldness for a time, to venture to go on whither their found imagination Carrieth them, they shall indurate and harden them selves against GOD:
let vs note, that wee must also in like manner leane wholie vppon him, that our faith must not bee wauering and in doubt, being vnderpropped by the infallible veritie of his woord.
let us note, that we must also in like manner lean wholly upon him, that our faith must not be wavering and in doubt, being underpropped by the infallible verity of his word.
Withall let vs also note, that GOD would bridle them in this place, which haue the charge of preaching his woord, from all presumption of commending vnto the people any thing of their owne:
Withal let us also note, that GOD would bridle them in this place, which have the charge of preaching his word, from all presumption of commending unto the people any thing of their own:
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forasmuch as they haue executed that whiche he gaue them in commaundement, and haue deliuered the doctrine they preach, from the mouth of God, into the handes of men.
forasmuch as they have executed that which he gave them in Commandment, and have Delivered the Doctrine they preach, from the Mouth of God, into the hands of men.
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but in most absolute and perfect manner, he repeateth in this place that whereof we haue heretofore entreated, The ordinaunces, the statutes, the commaundements, & ceremonies:
but in most absolute and perfect manner, he repeateth in this place that whereof we have heretofore entreated, The ordinances, the statutes, the Commandments, & ceremonies:
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as we see how by nature we are ouermuch giuen thereto, and our fleshlie mindes alwayes stirre vs vp, to inuent I knowe not what nouelties and newfangled things.
as we see how by nature we Are overmuch given thereto, and our fleshly minds always stir us up, to invent I know not what novelties and newfangled things.
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And now God, hauing spoken in this sort, warneth them further, that they beware they obserue that which hee shall commaunde them, without anie turning, either vnto the right hande or vnto the left.
And now God, having spoken in this sort, warneth them further, that they beware they observe that which he shall command them, without any turning, either unto the right hand or unto the left.
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I graunt that we owe vnto him this confession, that when we shall haue heard his worde, euerie one acknowledge, that it is the pure and sincere veritie, that there is no other vprightnesse,
I grant that we owe unto him this Confessi, that when we shall have herd his word, every one acknowledge, that it is the pure and sincere verity, that there is no other uprightness,
for men shall not followe God by sleeping, seeing that when they vse the greatest force they may with themselues, they shall with much a doe drawe their legges after them, their infirmitie and weakenesse of nature is so great.
for men shall not follow God by sleeping, seeing that when they use the greatest force they may with themselves, they shall with much a do draw their legs After them, their infirmity and weakness of nature is so great.
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Therefore, let euerie one prepare him selfe with such diligence to walke after my commaundementes, that ye thinke and meditate on them, that ye be diligent to bestowe all paine in them, that ye take a full tast and sauour of them, that yee bee vigilent to stand on your watch,
Therefore, let every one prepare him self with such diligence to walk After my Commandments, that you think and meditate on them, that you be diligent to bestow all pain in them, that you take a full taste and savour of them, that ye be vigilent to stand on your watch,
and to stand alwayes more warilie on our garde, to accomplish that which our Lorde commaundeth vs. Nowe he afterwarde addeth, That this must be done without turning either to the right hand or to the left,
and to stand always more warily on our guard, to accomplish that which our Lord commandeth us Now he afterward adds, That this must be done without turning either to the right hand or to the left,
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For he sheweth vs, that his pleasure and will is in all things to bee hearkened vnto of vs, nothing whatsoeuer excepted. Now this importeth two thinges:
For he shows us, that his pleasure and will is in all things to be harkened unto of us, nothing whatsoever excepted. Now this imports two things:
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Loe how men woulde haue some place for their fantasies, that if they can bethinke them selues of any thing, it seemeth them that God hath forgotten it,
Loe how men would have Some place for their fantasies, that if they can bethink them selves of any thing, it seems them that God hath forgotten it,
The Iewes had the like vice reigning among them as it is vpbraided them, that by their traditions they had set at naught the statutes and commandements of God.
The Iewes had the like vice reigning among them as it is upbraided them, that by their traditions they had Set At nought the statutes and Commandments of God.
So then let vs beware howe wee walke rightlie, I meane on the right hande, to turne our selues from the way which God hath shewed vs. And why? Wee turne then on the right hand,
So then let us beware how we walk rightly, I mean on the right hand, to turn our selves from the Way which God hath showed us And why? we turn then on the right hand,
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but if you giue your selues ouer to go whither your owne head leadeth you, God must in the end declare vnto you, that you shalbe but as straying & wandering beastes,
but if you give your selves over to go whither your own head leads you, God must in the end declare unto you, that you shall but as straying & wandering beasts,
For hee will not part stakes with men in this place, as they desire hee should that, is, they would alwayes reserue some thing, I knowe not what, vnto them selues:
For he will not part stakes with men in this place, as they desire he should that, is, they would always reserve Some thing, I know not what, unto them selves:
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but wee must take heede we order our whole life vnto that which hee commaundeth vs, in such sort, that wee may truelie protest and say, That wee haue helde our selues in all the way of the Lorde.
but we must take heed we order our Whole life unto that which he commandeth us, in such sort, that we may truly protest and say, That we have held our selves in all the Way of the Lord.
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But here one might make a question, whether it be possible, that we may walke altogether in the way of God? For contrariwise, seeing it is so, that men doe not the good they desire to doe, it shalbe much when we shall haue endeuoured to come to the right way,
But Here one might make a question, whither it be possible, that we may walk altogether in the Way of God? For contrariwise, seeing it is so, that men do not the good they desire to do, it shall much when we shall have endeavoured to come to the right Way,
Therefore, although for all our life time wee go as drailing our legges after vs, and that wee come not fullie and perfectlie vnto God, yet must we proceede herevnto,
Therefore, although for all our life time we go as drailing our legs After us, and that we come not Fully and perfectly unto God, yet must we proceed hereunto,
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It is true, that we can not acquite our selues herein, in such sort, that there be a full and correspondent agreement betweene the woorde of God, and our life:
It is true, that we can not acquit our selves herein, in such sort, that there be a full and correspondent agreement between the word of God, and our life:
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but when we shall haue this desire to order our selues vnto God, and to conforme our selues vnto his will, not in one point or article onelie, but in all without exception:
but when we shall have this desire to order our selves unto God, and to conform our selves unto his will, not in one point or article only, but in all without exception:
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Wherein hee giueth vs to vnderstand, that (as we haue alreadie touched) all the miseries and afflictions which wee endure in this worlde, are so manie chastisements and corrections for our sinnes.
Wherein he gives us to understand, that (as we have already touched) all the misery's and afflictions which we endure in this world, Are so many chastisements and corrections for our Sins.
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For the meane to prosper is this, that we be obedient vnto God, and then he shall blesse vs, in such for, that we shall feele the fruites thereof in all things.
For the mean to prosper is this, that we be obedient unto God, and then he shall bless us, in such for, that we shall feel the fruits thereof in all things.
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And so let vs note, that God would in this place reproue men, and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde,
And so let us note, that God would in this place reprove men, and show them that they Are themselves the cause of all the misery and wretchedness they suffer in this world,
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and render all obedience vnto me? Ought you not for the whole time of your life to bee giuen ouer vnto me? But yet I will not request you to serue me for gramercie? I will for beare mine owne right in this behalfe:
and render all Obedience unto me? Ought you not for the Whole time of your life to be given over unto me? But yet I will not request you to serve me for gramercy? I will for bear mine own right in this behalf:
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When our Lord speaketh thus, he sheweth that he will in most louing and amiable wise, winne his vnto himselfe, that he will (as it were) break their heart, that they might be the better affectionated,
When our Lord speaks thus, he shows that he will in most loving and amiable wise, win his unto himself, that he will (as it were) break their heart, that they might be the better affectionated,
but yeelding of the right which apperteineth vnto him, chooseth rather to execute the office of a Father, saying, That if we will be his children, hee will be a liberall and bountifull Father towardes vs:
but yielding of the right which appertaineth unto him, chooses rather to execute the office of a Father, saying, That if we will be his children, he will be a liberal and bountiful Father towards us:
as in verie deede, what profite shall he receiue when wee shall haue accomplished his whole lawe? Is this anie way to his gaine and aduantage? No. But it maketh for our saluation.
as in very deed, what profit shall he receive when we shall have accomplished his Whole law? Is this any Way to his gain and advantage? No. But it makes for our salvation.
but it pleaseth him to display and lay open his bountifull goodnesse towardes vs, euen to call that a rewarde and recompense, which he of his mere and free liberalitie giueth vs, without being therefore bounde and indebted vnto vs. Moreouer,
but it Pleases him to display and lay open his bountiful Goodness towards us, even to call that a reward and recompense, which he of his mere and free liberality gives us, without being Therefore bound and indebted unto us Moreover,
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This was to conduct the people, after such a grosse manner, to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ.
This was to conduct the people, After such a gross manner, to the redemption which in the end was obtained us in the person of our Lord Iesus christ.
God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham, in saying to Abraham, I am thy exceeding great reward.
God therein would from the beginning propose the Eternal inheritance of salvation unto the children of Abraham, in saying to Abraham, I am thy exceeding great reward.
Let vs therefore diligentlie note, when it it is saide, That thou maiest prosper in the land, that God ment not to busie his people in this present life,
Let us Therefore diligently note, when it it is said, That thou Mayest prosper in the land, that God meant not to busy his people in this present life,
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Now let vs cast our selues downe before the face of our good God, with acknowledgement of our faults, praying him to make vs feele them better than we haue done,
Now let us cast our selves down before the face of our good God, with acknowledgement of our Faults, praying him to make us feel them better than we have done,
vntill we be sed to a true repentance, and that more and more feeling our owne wretchednesse, wee may learne to resist all the affections of our flesh,
until we be said to a true Repentance, and that more and more feeling our own wretchedness, we may Learn to resist all the affections of our Flesh,
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that nothing may hinder vs to followe the pure and simple worde of our GOD, knowing that this is the true and perfect rule to order vs by, that wee attempt to adde nothing thereto,
that nothing may hinder us to follow the pure and simple word of our GOD, knowing that this is the true and perfect Rule to order us by, that we attempt to add nothing thereto,
The. 16. Sermon. Deut. Chap. 6. 1 These are the commaundementes, ordinaunces, and lawes, which the Lord your God hath commaunded me to teach you, that ye might do them in the lande whither ye goe to possesse it.
The. 16. Sermon. Deuteronomy Chap. 6. 1 These Are the Commandments, ordinances, and laws, which the Lord your God hath commanded me to teach you, that you might do them in the land whither you go to possess it.
except the memorie of them, for their better remembrance, be often refreshed. And we see there needeth nothing to turne vs aside from our duetie herein:
except the memory of them, for their better remembrance, be often refreshed. And we see there needs nothing to turn us aside from our duty herein:
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because he seeketh no other thing than to winne vs vnto himself, he must roote out of vs those false opinions wherewith wee are alreadie forepossessed.
Because he seeks no other thing than to win us unto himself, he must root out of us those false opinions wherewith we Are already forepossessed.
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Seeing then it is so, let vs note, that vnder the person of the people of Israel, we are here warned, that when God hath set before vs his worde, wee must not thinke on it for one day onely,
Seeing then it is so, let us note, that under the person of the people of Israel, we Are Here warned, that when God hath Set before us his word, we must not think on it for one day only,
And when wee heare this, Beholde the statutes, Beholde the ordinaunces, Beholde the commaundementes, which I propose vnto you, we must remember, that it is not for vs to establish lawes and rules to gouerne our life by,
And when we hear this, Behold the statutes, Behold the ordinances, Behold the Commandments, which I propose unto you, we must Remember, that it is not for us to establish laws and rules to govern our life by,
And for this cause here is againe mention made of commaundementes, statutes, and ordinaunces, that we might not thinke that God woulde instruct vs by halfes.
And for this cause Here is again mention made of Commandments, statutes, and ordinances, that we might not think that God would instruct us by halves.
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And so, although the world wander after vaine fantasies, although euerie one forge vnto him selfe, that which seemeth him best, let vs alwayes consider of appearing before the tribunall seate of our God,
And so, although the world wander After vain fantasies, although every one forge unto him self, that which seems him best, let us always Consider of appearing before the tribunal seat of our God,
and they thinke it sufficient to haue this couerture of the Church, and in the meane time, they robbe God of his authoritie, to cloth men which are but rottenesse therewith.
and they think it sufficient to have this coverture of the Church, and in the mean time, they rob God of his Authority, to cloth men which Are but rottenesse therewith.
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but that hee is contented to haue heard what GOD hath pronounced, and that he reciteth it as a faithfull seruaunt, which addeth nothing thereto, which falsifieth not the commission which is geuen vnto him.
but that he is contented to have herd what GOD hath pronounced, and that he reciteth it as a faithful servant, which adds nothing thereto, which falsifieth not the commission which is given unto him.
yet if this feare of God bee not rooted in our heart, if we beare him not this reuerence, to desire to bee his, all the time of our life, this outward obseruing of his commaundementes, shall be but a friuosous shewe,
yet if this Fear of God be not rooted in our heart, if we bear him not this Reverence, to desire to be his, all the time of our life, this outward observing of his Commandments, shall be but a friuosous show,
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namelie, that we beare him all reuerence, that wee seeke to be vnder his hande, vnder his guide and direction, that we seeke to doe him homage as our souereigne King, we seeke to dedicate our selues vnto him,
namely, that we bear him all Reverence, that we seek to be under his hand, under his guide and direction, that we seek to do him homage as our sovereign King, we seek to dedicate our selves unto him,
And when wee will knowe whether wee haue profited in the lawe of GOD, we must sounde our heartes to make the triall hereof, to feele if wee haue such a zeale and desire, that GOD bee honoured and glorified of vs. For if there bee such a feare in the heart, the fruites thereof will appeare, both in our handes,
And when we will know whither we have profited in the law of GOD, we must sound our hearts to make the trial hereof, to feel if we have such a zeal and desire, that GOD be honoured and glorified of us For if there be such a Fear in the heart, the fruits thereof will appear, both in our hands,
wherin Moses first declareth, that to serue God aright, it behoueth that our heartes bee wholie giuen ouer vnto him, that it sufficeth not, that in outwarde appearance wee haue all the vertues that a man might imagine,
wherein Moses First Declareth, that to serve God aright, it behooves that our hearts be wholly given over unto him, that it Suffices not, that in outward appearance we have all the Virtues that a man might imagine,
To serue God, is to mumble a fewe small prayers, and to crouch before their moppets and idols, to trudge from altar to altar, to chaunt their Masses, to gad on pilgrimage, to fast such a day in the honor of such and such a Saint, to eate no flesh on Fridayes nor Saturdayes:
To serve God, is to mumble a few small Prayers, and to crouch before their moppets and Idols, to trudge from altar to altar, to chant their Masses, to gad on pilgrimage, to fast such a day in the honour of such and such a Saint, to eat no Flesh on Fridays nor Saturdays:
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namelie, obedience, as hereof it is entreated in the first booke of Samuel the fifteenth Chapter, That if men hearken not vnto the voyce of God, to subiect them selues thereto,
namely, Obedience, as hereof it is entreated in the First book of Samuel the fifteenth Chapter, That if men harken not unto the voice of God, to Subject them selves thereto,
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yea, as the sinne of witchcraft, which is detestable in the sight of God. Behold, how theholie Ghost speaketh hereof, although mortall men are of a cleane contrarie iudgement.
yea, as the sin of witchcraft, which is detestable in the sighed of God. Behold, how theholie Ghost speaks hereof, although Mortal men Are of a clean contrary judgement.
Now therefore we see how Moses hath here declared, that when we shall vnfeignedlie and in deede feare God, we will doe him this honour, to be gouerned according vnto his will, wee will not graunt men this leaue to leade and conduct vs whither it seemeth them good:
Now Therefore we see how Moses hath Here declared, that when we shall unfeignedly and in deed Fear God, we will do him this honour, to be governed according unto his will, we will not grant men this leave to lead and conduct us whither it seems them good:
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but when GOD shall speake, we will knowe that euerie mouth must be stopped, & that our eares must be opened to heare and to receiue whatsoeuer he shall say vnto vs. But yet it sufficeth not that euerie one for his owne part onelie employ him selfe to serue and honour God,
but when GOD shall speak, we will know that every Mouth must be stopped, & that our ears must be opened to hear and to receive whatsoever he shall say unto us But yet it Suffices not that every one for his own part only employ him self to serve and honour God,
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And loe what is the cause why Moses saith, Their children and those which shall issue from their race, shall continue to serue God, and too bserue his lawe.
And lo what is the cause why Moses Says, Their children and those which shall issue from their raze, shall continue to serve God, and too bserue his law.
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Let vs therefore diligentlie note, that Moses in this place not onelie exhorteth euerie one for his owne time to serue and obey GOD, by conforming his life vnto the lawe whiche hee hath deliuered,
Let us Therefore diligently note, that Moses in this place not only exhorteth every one for his own time to serve and obey GOD, by conforming his life unto the law which he hath Delivered,
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But we are so farre from discharging our dutie in this doctrine, that we may see fathers giue such examples vnto their children, that it seemeth they haue conspired to abolish and to take cleane away the feare of God,
But we Are so Far from discharging our duty in this Doctrine, that we may see Father's give such Examples unto their children, that it seems they have conspired to Abolah and to take clean away the Fear of God,
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We ought not therefore to maruell, if GOD also withdrawe him selfe from vs, and that it seemeth that hee will cut off quite all the benefites and blessinges which hee had bestowed on vs. For are we worthie vnto whom he should continue them, seeing we are so retchlesse and negligent to procure that his seruice and worship may continue in his entire and perfect estate? And yet this should serue vs to so good a purpose (as I haue said) that it be not spoken in vaine.
We ought not Therefore to marvel, if GOD also withdraw him self from us, and that it seems that he will Cut off quite all the benefits and blessings which he had bestowed on us For Are we worthy unto whom he should continue them, seeing we Are so retchless and negligent to procure that his service and worship may continue in his entire and perfect estate? And yet this should serve us to so good a purpose (as I have said) that it be not spoken in vain.
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and that GOD may make the people to prosper, according to the promise which hee made vnto their fathers, that he would geue them a land flowing with milke & honie.
and that GOD may make the people to prosper, according to the promise which he made unto their Father's, that he would give them a land flowing with milk & honey.
namelie, that God, albeit by one word he may constraine vs to serue him, notwithstanding vseth towardes vs a most milde and amiable manner to winne vs to himselfe,
namely, that God, albeit by one word he may constrain us to serve him, notwithstanding uses towards us a most mild and amiable manner to win us to himself,
And withall let vs also note, that when God shall haue passed a thousand contractes with vs, to reward and recompense our woorkes, it wanteth so much that wee may say, he oweth vs any thing, that he might rather accurse and detest vs. For who is he among vs, which obserueth the lawe as were requisite? If wee obserue one article thereof, wee faile in an hundred,
And withal let us also note, that when God shall have passed a thousand contracts with us, to reward and recompense our works, it Wants so much that we may say, he owes us any thing, that he might rather accurse and detest us For who is he among us, which observeth the law as were requisite? If we observe one article thereof, we fail in an hundred,
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and when we thinke to fulfill that which God hath cōmanded vs in his lawe, we falter therein, wee traile our legges after vs, there is alwayes such great imperfection and weakenesse in vs:
and when we think to fulfil that which God hath commanded us in his law, we falter therein, we trail our legs After us, there is always such great imperfection and weakness in us:
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And hereby wee see what rage and madnesse this is in the Papistes, when they boast themselues of their merites, that it seemeth them, they haue to contracte and couenaunt with God,
And hereby we see what rage and madness this is in the Papists, when they boast themselves of their merits, that it seems them, they have to contract and Covenant with God,
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and they so venturoustie vpon a diuelish ouerweening and boldnesse, make their account, that they thinke God is verie much bound and beholding vnto them.
and they so venturoustie upon a devilish overweening and boldness, make their account, that they think God is very much bound and beholding unto them.
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But what proofes haue they of their satisfactions, their woorkes, their me•••es? And where shall a man finde those merites? O, we haue done (say they this) and that:
But what proofs have they of their satisfactions, their works, their me•••es? And where shall a man find those merits? O, we have done (say they this) and that:
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But so farre we shalbe from finding any such, that there is not one which may protest, that he hath done the hundred part of that which is in the lawe required.
But so Far we shall from finding any such, that there is not one which may protest, that he hath done the hundred part of that which is in the law required.
Yea, in this so small portion, and so little as may be, wherein men acquite them selues, shall bee alwayes founde some wickednesse, and some blottes or other.
Yea, in this so small portion, and so little as may be, wherein men acquit them selves, shall be always found Some wickedness, and Some blots or other.
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Yea Moses sheweth, that whatsoeuer God promiseth vnto his people, when they shall obserue his law, procedeth from this fountaine, rather than from anie obligation.
Yea Moses shows, that whatsoever God promises unto his people, when they shall observe his law, Proceedeth from this fountain, rather than from any obligation.
Behold the fountaine (saith hee:) that is, that before ye were borne and brought into this worlde, God hath promised your fathers to bring them into a land which floweth with milke and honie.
Behold the fountain (Says he:) that is, that before you were born and brought into this world, God hath promised your Father's to bring them into a land which flows with milk and honey.
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Nowe seeing he in this place speaketh of the land promised vnto the Iewes, let vs note, that at this day we ought to be by manie degrees more incited and prouoked to serue GOD, seeing hee hath dedicated the whole earth vnto himselfe,
Now seeing he in this place speaks of the land promised unto the Iewes, let us note, that At this day we ought to be by many Degrees more incited and provoked to serve GOD, seeing he hath dedicated the Whole earth unto himself,
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But because men are alwayes so fickle and wauering, that (as I haue alreadie saide) no bridles are sufficient to raine them to obedience, Moses confirmeth all the doctrine hee hath in this place pronounced, by saying:
But Because men Are always so fickle and wavering, that (as I have already said) no bridles Are sufficient to rain them to Obedience, Moses confirmeth all the Doctrine he hath in this place pronounced, by saying:
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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 all the God's which Are renowned throughout the Whole world, showing that all that is beside him, is nothing but apishness, and mere vanity, and lying.
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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:
Shall it grow in our own garden, as we say? Shall we obtain it by our own labour and industry? Shall it be lawful for every one to think what shall seem good unto him, to say:
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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.
but GOD must declare and show himself, he must approach and come near unto us And so the only mean to know GOD aright is this, that we be taught and instructed in his word.
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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:
It is not then without cause, that Moses Here leads the people to the knowledge of God, to the end they estrange and keep themselves from all the superstitions of the Painims, that they have nothing Common with the unfaithful ones:
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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:
Now if this hath be said of the time of the law, it agreeth much better unto us For albeit God hath given a sufficient admonition unto the Iewes, that they be not mingled among the pollutions 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.
yet have we At this day a much more Brighter clearness, since the appearing of our Lord Iesus christ, who is the lively image of GOD his Father, as we have said.
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.
but the Son, which hath always be in the bosom of the Father, hath revealed him unto us The ancient Father's have had a knowledge (as we have said:) but this knowledge is accounted as none, in respect of that which we have 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:
Since the Sun of righteousness shines on us, behold God shows him self most familiar unto us And lo why the Prophet Isaiah, when he entreateth of the redemption which was to be made in the person of the son of God:
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,
But the world is so Far from knowing of this, that it seems all have desired to despite and anger GOD, that they have devised how to turn their back unto him, that they have laboured to reject and lay aside all subjection, that they might have leave to remain in their enormities and vurulie demeanours,
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But nowe at this day, when GOD speaketh vnto vs with full mouth, and that we haue so perfect a reuelation in his Gospell, is not this an ouer great wickednesse, that men yet wander and goe so astraie? Were there euer more foolish and fond superstitions,
But now At this day, when GOD speaks unto us with full Mouth, and that we have so perfect a Revelation in his Gospel, is not this an over great wickedness, that men yet wander and go so astray? Were there ever more foolish and found superstitions,
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or more outragious and enormous than those which are at this day to bee seene in Poperie? I graunt, the Iewes mingled them selues among the superstitions of the Painims, that they defiled them selues ouer much with their silthes and pollutions:
or more outrageous and enormous than those which Are At this day to be seen in Popery? I grant, the Iewes mingled them selves among the superstitions of the Painims, that they defiled them selves over much with their silthes and pollutions:
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Loe howe they behaue them selues herein, and when question is of the seruice of GOD, they wander (as we haue alreadie said) after their owne inuentions,
Loe how they behave them selves herein, and when question is of the service of GOD, they wander (as we have already said) After their own Inventions,
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In place of the holie supper of our Lord Iesus Christ, there is substituted this infernall and diuelish abhomination, of the Masse, wherin they say, That Iesus Christ is sacrificed,
In place of the holy supper of our Lord Iesus christ, there is substituted this infernal and devilish abomination, of the Mass, wherein they say, That Iesus christ is sacrificed,
So then we see howe the Papistes make a mockerie of the word of God, wherein hee hath reuealed him self, that it seemeth, that of set & deliberate purpose they would deface & put out the knowledge of him which is in the Gospell.
So then we see how the Papists make a mockery of the word of God, wherein he hath revealed him self, that it seems, that of Set & deliberate purpose they would deface & put out the knowledge of him which is in the Gospel.
And so alwayes & as often as this worde of God shall come in place, let vs knowe that it is to cut off all that shall come into our braine, all that which men shall haue forged & deuised,
And so always & as often as this word of God shall come in place, let us know that it is to Cut off all that shall come into our brain, all that which men shall have forged & devised,
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And why? For he will be alone, as he pronounceth by the Prophet Esaie in another place, I am the euerliuing, saith the Lord, I will not giue my glorie vnto another.
And why? For he will be alone, as he pronounceth by the Prophet Isaiah in Another place, I am the everliving, Says the Lord, I will not give my glory unto Another.
For assoone as we are turned from the simplicitie of the word of God, it is as if a woman should hearken vnto a Bawd which shall come to whisper in her eare.
For As soon as we Are turned from the simplicity of the word of God, it is as if a woman should harken unto a Bawd which shall come to whisper in her ear.
As howe? He meaneth not only to be called God, but to be acknowledged Almightie, to be acknowledged our Father and Sauiour, to be knowen for him which hath authoritie to gouerne vs,
As how? He means not only to be called God, but to be acknowledged Almighty, to be acknowledged our Father and Saviour, to be known for him which hath Authority to govern us,
And againe, they knowe not howe GOD will be worshipped, when they so mingle him among their idols of wood and of stone, by the which they thinke to represent their Saintes.
And again, they know not how GOD will be worshipped, when they so mingle him among their Idols of wood and of stone, by the which they think to represent their Saints.
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It is true, they vse words them selues vnderstand not, of Dulia, and Latria, when they say they serue their moppets, that they beare reuerence vnto God.
It is true, they use words them selves understand not, of Dulia, and Latria, when they say they serve their moppets, that they bear Reverence unto God.
And with so much the greater heedfulnesse must we rest and staie our selues on this doctrine, knowing that our Lorde will, that we hang and depend wholie on him,
And with so much the greater heedfulness must we rest and stay our selves on this Doctrine, knowing that our Lord will, that we hang and depend wholly on him,
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but that after we shall haue heard what is conteined in the holie Scripture, we shalbe prest and readie to say Amen thereto, not onelie with our mouth,
but that After we shall have herd what is contained in the holy Scripture, we shall pressed and ready to say Amen thereto, not only with our Mouth,
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And seeing we are yet so farre from it, as any thing may bee, seeing we falter so much and linger in the midde way, hauing the onely refuge to the remission of our sinnes, pray wee that it will please him to receiue vs vnto mercie,
And seeing we Are yet so Far from it, as any thing may be, seeing we falter so much and linger in the mid Way, having the only refuge to the remission of our Sins, pray we that it will please him to receive us unto mercy,
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And withall also pray wee, that it will please him so to open our eyes, that beholding the brightnesse of our Lord Iesus Christ, we may be altogether rauished thereby,
And withal also pray we, that it will please him so to open our eyes, that beholding the brightness of our Lord Iesus christ, we may be altogether ravished thereby,
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in such sort, that wee haue none other desire, but to humble our selues vnder him, to the end that beeing beaten downe in our selues, he may raise vs vp againe to himselfe, by his woord, attending vntill it please him to change and transfigure vs into his owne image and likenesse, in the latter day.
in such sort, that we have none other desire, but to humble our selves under him, to the end that being beaten down in our selves, he may raise us up again to himself, by his word, attending until it please him to change and transfigure us into his own image and likeness, in the latter day.
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