e have seene already what warning
Moses gave for the choosing of men meete to governe the people. For (as hath
bin declared) if they had taken judges at all adventure, it had bin a defiling of
Gods seate. Therefore in that case, it behooved them to use good discretion.
But here Moses addeth a point which wee ought to marke well. For although he
had procured, that such as were chosen were men that feared God, and were
indued with singular giftes: yet ceasseth he not to put them in minde of their
duety, and to warne them of the thinges that they had to doe. Wherein wee see,
that even the wisest have neede to be taught, and the uprightest and justest
have neede to bee warned. And therefore if God have set us in the good way, and
bestowed giftes of his holy spirit upon us: let us not thinke that therefore
wee have no neede to bee taught. For wee must be guided even unto the ende, and
wee knowe that our perfection is not in this world, nor so long as wee beare
our flesh about us, and are conversant here beneath. Againe, whom soever God
hath honoured by setting them in state and degree of preheminence: let them
understand that they have neede to be told of their duetie, and to bee
quickened up to disharge themselves accordingly.
But let us come now to that which is conteyned here. The first charge that Moses giveth to them
that are ordeyned to bee Judges and Governours, is to heare mens causes. Wherein he doeth us to understand, that they
ought to bee attentive and diligent to understande every mans
right. For if a judge vouchsafe not to heare, howe
shall he execute his office? Wee knowe that although men doe the best they can
to judge aright, yet their frailetie is such as they may misse: and if they be
negligent too, then must all needes goe to confusion. Therefore it is not
without cause, that Moses warneth the Judges to understande well mens cases.
And he sayeth expressely, betweene the
Jewes and betweene the straungers. As if he should say, every man must bee
suffered to shewe his reason. Notwithstanding that the examination and sifting
out of things may now and then procure favour or hatred: yet the judge that will doe his duetie well, must forget all thinges
that may turne him from the right way. And forasmuch as the straunger hath no upholder nor stay to leane unto: the judge must supply
his want. And although he can looke for no reward, no nor for any great thanks
at his hand to whom he may doe right: yet let him not forbeare to discharge his
duetie, for he doeth acceptable service to God: albeit that there come no
rewarde on mens behalfe, God is able ynough to recompence him.
Nowe then, such as are Justicers have their lesson
here in writing: that is to wit, that they must maintayne right and equitie
towardes all men that are committed to their charge. For (as hath bin declared
afore) the office of justice is an honourable service. They that are set in
authoritie are not advaunced to that high estate to the intent they should
trample their subjectes under their feete, or make none account of them: but
contrariwise they bee bounde unto them, and it is a
kinde of service. For God hath not made principalities for a
fewe mens pleasures, to the end that all mankind should be their
underlings: but for the common welfare and benefit of all men. Then if
governours understand not that they be bound by Gods
will and by the order of nature, to them of whom they have the charge: they
must be faine to yeeld an account unto God for their abusing of his gift and of
the honour that he bestowed uppon them. Thus much concerning
the first point that we have to marke here.
And herewithall let us marke also, that if they bee
so greatly bounde unto men: much more straitly are they bound unto God. If a
man be grieved in a matter of five shillings or lesse, and the justice cause
him not to have right: we see what is sayd here. But
now, if the name of God bee blasphemed, if his honour bee defaced, if wicked
and detestable thinges bee done, and they that sitte in the seate of justice
and beare the sworde in their hande withstand it not, but are carelesse what
injurie bee done unto God: are they to bee excused? No: for if they suffer but
a poore man to bee troden done, so as he have but one penny losse: they shall
bee blamed for it before God. But yet much more precious is
the Majestie of God, and the thing that concerneth his honour and service. Sith
it is so, that Magistrates bee bounde to minister right to every man, in
thinges that are small and in maner of no valew: let us marke well that they
ought in any wise to procure the maintenaunce of Gods honor, more carefully
without al comparison, specially when the case concerneth the kingdome of our
Lord Jesus Christ, whereunto all the whole world is not to bee compared, in as
much as Gods glorie shineth forth there. And that is the second point which we
have to marke upon this streine.
Againe, whereas it is sayde, that the Magistrates
must accept no mans person: it betokeneth that they must not bee mooved with
any mans riches, or povertie, or byrth, or friendship, or any thing else. For
in the holy scripture, this worde Person is taken for any qualitie in man, which may purchace him
grace and favour, or disgrace and disfavour. When wee speake of a person in our
common speache, wee meane a man or a woman: but the Scripture meaneth a more
speciall thing: namely that there should no regard be had what maner a one the
man is, whether he bee our neighbour, our friend, a riche man able to doe us
good, a man of credit and authoritie able to revenge himself of us, or a poore
man, a man of no allyance or kinred, or I wote not what else. All these
accidentes which serve but to induce us to liking or misliking of the partie,
and to make us swarve from the right way, are comprehended in the Scripture
under the worde Person: as if wee should use the word Vizor. And in very deede,
all these accidentes which bleare our eyes and beguile us to make us start out
of the right way, are but as vizors. If a man come
before us without any qualitie: very well, we would heare him simply, and wee
woulde not bee corrupted to judge amisse. But if there happen any stoppe, by
and by wee bee overraught, and our reason is so troubled, that wee judge not
any more as wee ought to doe. That therefore is a vizor, which yeeldeth foorth
such a qualitie to bee seene in the partie, as maketh us eyther to favour him
too much, or else to mislike him out of measure, so as wee keepe not an upright
and even hand betweene the great and the small. And truely Moses declareth the
same very well in this text, in that he sayeth, Thou shalt heare the small as well as the great: for it serveth to
expound the word Person, and there
needeth none other glose from elsewhere. And it is a phrase of speache which
wee shall see in other textes hereafter. Therefore it behoveth us to acquaint
our selves with the termes and phrases of the holy
Ghost, that the thinges which are contained here may not seeme straunge unto
us.
Howbeit by the way, that wee may fare the better by
the things that are declared here, let us marke that the chiefe reason and
ground of this doctrine, is bicause there is no accepting of persons before
GOD. For the same cause ought Judges to have a stay of themselves, and to keepe
them cleare from all considerations that may thrust them aside, or make them to
swarve one way or other[1]:
namely (say I) for that they represent the Majestie of God[2],
in as much as he hath made them his officers. Now then, there is no accepting
of persons before God, that is to say, when he judgeth he hath no respect to
the thinges that men regarde, and wherewith they bee drawen too and fro, so as
they judge not uprightly any more, bicause their excessive affections doe
overmaister them. And this saying, that there is no respect of persons with GOD, extendeth
very farre. For when as Saint Peter speaketh of it, first in the tenth of Actes[3],
and afterward in his Epistle[4],
he sheweth that God chose whom he listed out of the whole world, in so much as
he passed not whether they were Jewes or Gentiles. Whosoever doeth good (saieth
he) shall have the favour of God, and as for Circumcision or uncircumcision,
they shall none of them both bee made account of. True it is that God must bee
faine to looke mercifully upon us, before we can do any good. For of our owne
nature wee bee utterly froward, and there can nothing come from us but all
maner of naughtinesse: insomuch that God should hate and abhorre the whole
world, and cast us away everychone, if hee should tarie till any of us gave
himselfe to will doing: for our nature driveth us alwayes unto evill. But God chooseth his, without any abilitie of
deserving aforehand on their behalfe: and yet notwithstanding, after he hath
marked them to bee of the number of his flocke, he avoweth them and loveth them
as his children and houshold folke, yea even without regarding of what nation
or state they be, whether they be riche or poore, or in credit, or indued with
any good qualitie and handsomnesse, or any other thing. God then doeth as it
were shut his eyes against all the respectes which are had in so great
estimation. For he hath an eye to nothing but to soundnesse of heart, he doteth
not upon these vizors that are seene to the eye, according to this saying in an
other place[5],
namely that the outward showes deceive not him, but that he looketh upon that
which is within. Thus much concerning the first point.
But wee must apply this texte to the same use that
Moses putteth it: which is, that after the example of
God, wee must have this unpartialitie in us, so as wee will not bee drawen one
way nor other by the thinges that appeare in men. And this is a very profitable or rather
needefull doctrine. True it is that this is spoken expressely to Judges and governours,
in as much as God hath taken them neere to himselfe by setting them in his owne
seate, and by willing them to execute his office in this worlde: and therefore
ought they also to have the greater care to followe uprightnesse, that they
suffer not themselves to bee perverted by the thinges that are to be seene in
men. But yet for all that, every man for his owne part ought to take warning to
follow Gods example, and to frame himself thereafter, according also as Saint
Paul sendeth us thither[6],
when he speaketh of bondmen and of men of bace degree that are easie to bee
oppressed, bicause men take leave to doe evill when they see that a sillie
soule cannot revenge himselfe, and that if he have any wrong done unto him he
must bee faine to put it up patiently: by reason wherof they presume the more
boldly to say, O, as for him, when I have done the worst to him that I can, he
hath no meanes to hurt mee. Thus are wee the bolder
when we see that men are bace and have no maintenance. But in this case Saint
Paul saieth that wee must lifte up our eyes to heaven, and that forasmuch as
there is no repect of persons before God, wee must not thinke wee shall escape
unpunished when we abuse the priviledge and authoritie that he giveth us. He
then that despiseth his neighbour ought to thinke thus: yet notwithstanding, we
have a common judge in heaven, and although I be now rich and honorable to the
worldward, although I be in authoritie and estimation, yet when I come thither,
all this geare must ceasse: and although my counterpartie be now despised, and
have no man to stand by him, yet hath he a defender in heaven. Lo here (say I)
what ought to beate downe all pride in us, to the end that none of us advance
himselfe, nor take more upon him than is lawfull, ne thinke he hath leave to
doe evill, under colour that our counterparties are of no credite and
authoritie. Let us not tarie till ordinarie Justice doe redresse our
extorsions, or till those whom God hath set in his place to judge without
respect of persons, doe punish us for committing of some outrage: but let every
of us remember this lesson here, namely that inasmuch as God regardeth not any
outward showes at al, it behoveth every of us also to frame himselfe to the
like uprightnesse and indifferencie.
And forasmuch as men do always put us in feare, so
as there spring from thence the sorest and worst temptations that can be to
hinder the perfourmance of our duetie: Moses warneth Judges expresly,
not to be afrayde of men. Why? For the judgement is Gods, sayeth he. Loe
here a text well worthy to bee marked. I have tolde you alreadie, that which
experience sheweth too much: that is to wit, that they which otherwise are of
good nature, doe neverthelesse overshoote themselves through fearefulnesse. Ye
shall see a man in the place of Justice, who being not evill of himselfe, would
that all should goe well, it grieveth him when he seeth any fault, and he could
finde in his heart that every man should brydle himselfe, or else that there
should be some good correction when any men have done amisse: but in the meane
whyle, forasmuch as he seeth that there will be some grudging and misliking of
the matter, [he thinketh thus with himselfe:] What? Shall I provoke every man
to anger against mee? That man hath kinsfolke and friends, and such a one is
able to be even with me if I trouble him. Againe forasmuch as naughtinesse
regneth everywhere, and wicked folke have their full scope, and are most in
number: I shall bring all the world in my top, and if I minde to discharge my
duetie, I must not set my selfe against two or three onely, but I see that all
are corrupt, and there is no man but he resisteth weldoing. They therefore
which otherwise feare God and woulde minister right and justice when they sit
in judgement, are letted through fearefulnesse. If
they stand in awe of men, they shall surely bee shaken downe. And why? Bicause they bee not grounded upon the foundation
that Moses layeth here, namely that the
judgement is Gods. They knowe not (say I) that they offer great dishonour
and reproche unto God, when they preferre men before him. For he that swarveth from his duetie for feare, esteemeth men
more than God. Why so? A Judge ought to consider, that God hath set him in the
place where he is, with another maner of countenance than other simple
creatures. For he that sitteth in the seate of Justice, sitteth in the roome of
God, and is as his Lieuetenant. A Judge therefore ought to consider that: and
if he doe not, he forgetteth God, whom he was bound to serve. It is all one as
if a man being feeed by his maister to doe him service, knoweth not whether
there bee a maister in the house or no,
but falles to singing and playing, and eateth and drinketh at his
houres, and sleepeth when he listeth, without having any care or regarde of his
maister. Doeth not the servaunt that forgetteth his maister after that fashion,
deserve to have men to spitte in his face? Nowe then, if Judges consider not of
whome they holde their estate and dignitie: their unthankefulnesse or rather
blockishnesse is too too shamefull and beastly. Againe, if Judges knowing
themselves to bee set up of God, doe neverthelesse shrinke from their duetie
for feare of men, and bee stopped and helde backe from doing the things which
they knowe they ought to do bicause men are against them: what yeelde they unto
God? what estimation have they of his power? And yet for al that, God hath taught them their lesson, and
promised them to stande by them, and to bee their defence. Seeing it is
so, ought they not to make a bucklar of his invincible power, and to fight
lustily though al the world should step up against
them? Is not God nightie ynough to ayde them and succour them, if they trusted
thereunto, so as the woulde rest upon it, and plucke up a lively courage and
constancie too goe on in the right way? Yes: but else, if they bee moved by
such temptations to swarve from their duetie: let them assure themselves that
God wil leave them destitute of his power. Thus then wee see, that this streine
(as I saide afore) importeth a very profitable doctrine.
But yet wee must note also, that this perteyneth
not only to them that are in authoritie: but also to all men in generall. For
there is as it were a comparison made betweene God and mortall men. And why? For nothing beguileth us more, than that wee make
too great reckening of
men, and in so doing eyther dimminishe God, or abolish his
highnesse. As oft as men come in our minds, God is no body in comparison:
insomuch as if wee put him in ballaunce, hee seeneth lighter than a feather:
whereas men doe alwayes keepe their full weight with us. Surely if wee were
about to compare other men with our selves, wee coulde set them light ynough:
for every of us woulde make much of himselfe. Or if
wee were to consider one man with another: looke whom wee lyked off, he should
give greatest glosse to disgrace the thinges that were to bee mislyked in the
contrarie partie: insomuch that wee say, tushe what is he? he
is no body. For why? Wee woulde make farre greater
estimation of the other. Thus ye see howe wee could
skill to disgrace men. But come we once to GOD, he must bee as good a cast
downe, and men must bee set up in his place. Lo howe
spytefull and frowarde wee bee. So much the more therefore
doeth it stande us on hand to mark this saying, where it is declared that if
God come in place, it is not for us to make any reckening of men. For it
is a great trayterousnesse that men or creatures shoulde bee in such
estimation, that Gods right should bee defaced, or any thing bee plucked from
him. And yet for all that, we see it is too common a thing, and it hindereth us
that we cannot serve GOD as we ought to doe. True it is that every an is turned
away by his owne lustes, insomuch that although wee have none other to
withstande us, yet have wee inwarde incumberances of our owne, and our nature
is so sinfull, as wee cannot in any wise applie our selves to doe good. But yet
is there this inconvenience more in it, that assoone as another man comes in
place, by and by wee bee at our wittes ende. I would
faine doe my duetie (say we), but what? Then must I purchase me such a mans displeasure. Wee see nowe adayes that a man cannot
pleasure men, except hee doe as the worlde doeth, and followe the byasse of
other men. And againe, beholde heere my neighbour, hee will alwayes bee at
deadly foode with mee, if I fashion not my selfe to his manner of dealing:
beholde, such a man is my friende, I must needes beare
him out. Hence come all privie packings and other lewde trickes, namely that
every man despiseth God, to please his neighbor or his friend. For when vices
reigne, as whoredome, drunkennesse, and other disorders, so as every man is
infected by the example of his neighbor, and one catcheth diseases of another:
what is the cause of al this? It is for that we advance men too much, and consider not that it were meete for us to abase both great
and small, and to frame our selves earnestly to the will of God.
Now therfore let us bethinke us so much the better
of this doctrine that is set down here, not only for Judges but also for all
men in common: [That is to witte,] that forasmuch as the judgement is Gods, we
must not in any wise be shaken any more by men, but give God his preheminence,
and thrust downe all consideration of men, so as if men vex us wee set our
selves against them, and be not so lewd as to rob God of that which belongeth
unto him, to furnish creatures therewithal. Thus yee see what we have to
remember heere.
Moreover also, whereas it is saide that the Judgement is Gods: that speech importeth
another good lesson. True it is that Moses speaketh heere of the roome that
Judges and Magistrates holde: as if hee shoulde say, they have it not in feesimple
or as a Lordship of inheritance, but as an office: and God in setting them in
that degree of honour, resigned not his owne majestie to say, Sirs, you shall
reigne with absolute power and I will henceforth bee no bodie. God therefore,
when hee did thus set men in office, did not for all that diminish his owne
estate. For hee holdeth still the sovereine dominion over all
men, and they ought to bee but as instruments of his power, and consequently to
serve him, and to referre all thinges unto him. If this doctrine were
well knowen, Kinges and Princes woulde not lorde it so lycentionsly nowadayes
as they doe, and men shoulde have seene another manner
of modestie in them at all times than is now seene. For they that are advaunced
unto honour, doe beare themselves on hande that the worlde was made for them,
and for their faire eyes (as they say): and there upon they reject all
informations, lawes and statutes, and shake off the yoke from their necks, as
though they helde all things at their own swindge, and God is no body at al
with them. But yet in this text Moses telleth them, that be they never so great
kings and princes, their superioritie ought not to diminish the authoritie of
God, that his glory should not continue alwayes unappaired. Why so? For what
else are the princes of the world than Gods officers, to the end that by their
meanes he might be obeyed, and al men do him homage, so as the highest should
begin and give example to the lowest? Seeing then that the judgement is Gods
they that pervert the order of government when they be
called to do their duetie, shalbe double blamed. And therfore shal Kings and
Princes and al such as are in roome of Justice, have a verie harde account to
make. For if they do amisse, they be not bound alonely unto men, neither have
they offended creatures onely: but they have violated the majestie of God, and defiled his
feare. Why so? Because judgement belongeth unto him, and he
reserveth it to himselfe.
But like as it is said of the execution of Justice:
so let us note that it belongeth also to the spiritual governenent which god
hath ordeined in his Chutch: yea and this doctrine ought to bee kept more
straitly in that respect, than in the earthly government. Why? When God
ordeineth kings, Princes and Magistrates: there withall he giveth them
authoritie to make Lawes. True it is, that they ought to learne them in his
schoole, according as it is said that lawes and
ordinances which are made in comman weales, do take their force of Gods
wisedome[7].
But yet for al that, civil or politike lawes are made
by men. Yet notwithstanding God hath not resigned any thing, that he should not
hold stil the soveraine dominion over men, I meane even in respect of outward
policy. And as touching the spiritual government of the Church, we know that
God wilbe heard and that he wil have his word obeyed above all things, so as
men may not take upon them to make laws and statutes, but must hold themselves
contented with that which he commandeth them. For the rule that is conteined in
his word is the very perfection it self. Therefore when we go up into the
pulpit, it is not to utter our owne dreames and dotages. why
so? For God reserveth the mastership and chiefe superioritie still to himselfe,
so as he will have men to receive his word, to rest wholly therupon without any
swarving at all from it: Seeing that God hath once set it downe so: it behoveth
us to rest upon it. Had this bin well observed in the world, there should not
be so great troubles and variances at this day as there are. Whence come the
variances that are betwixt us and the papists, but of that men have not
reserved unto God the thing that belongeth unto him, but have framed articles
of faith, lawes, and ordinances at their owne pleasure, and in the ende are
come to this horrible confusion of mingling the inventions of mens braines with
the purenes of the holy scripture, so as thy have marred all things? And whereof
else commeth it, that even at this day, the papistes fight still for the maintenance of that tyrannie, that a
man might not knowe God from his Apostles as they themselves say, by which
common proverbe of theirs they condemne themselves and cut their owne throtes?
Wherefore let us marke well this lesson wherein it is saide that the judgement is Gods, that is to say, that the superioritie
which men have, in what degree so ever it bee, is not to diminish Gods
preheminence, but rather to maintaine it. What then are the states of honour
and all the dignities of the worlde? They are all meanes to bring to passe that
God may reigne over us, and to make all men to stoope to him, and to knowe him
and obey him in all cases. So then, what ought kings, Emperours, and
Magistrates to doe? They ought to see that God be exalted and magnified as he
is worthie, and that all their sujectes doe him homage, and they themselves
must shewe them the way. Againe, what ought schoolemasters and fathers to doe,
and all such as have anie householde [or servauntes]? Everie of them ought to
consider on his owne behalfe howe greatly God hath
inhonored him? He that hath children ought to consider, thou holdest Gods place
in this roome of a father, but yet hath not GOD stripped himselfe to clothe
thee with his honour. What then? He is the father still, both of mee and of my
children, therefore must I indever that he may be obeyed. The master must
thinke thus: Is the mastershippe mine? No: but it is Gods, who hath graunted
mee that prerogative undeserved on my parte. It hath pleased him to put this
householde under my governement, but yet for all that, it is he that must rule
me, yea both me and all that are under my subjection. After this manner ought wee to put this doctrine in ure.
And when wee have passed through all the states of
the worlde, wee must also come to the spirituall governement of the Church.
Therefore let such as are ordeined to preach Gods worde, understande that God
hath not appointed them to set foorth their owne dotages, and to speake what
they list: but to thinke uppon Gods superiorite, specially seeing that our Lord
Jesus Christ is nowe declared to bee the heade of his Church[8]
, accourding to the everlasting mastership which God gave him over us, in
saying, Heare ye him[9].
Seeing it is so, let such as have the charge of teaching in the Church and are
shepherdes and ministers, understande that they must not seeke to advance
themselves, nor to be heard, nor to bring the people in a mase with their own
inventions: but [they must indever] that God may alwayes have the overhand, and
be obeyed, and his worde bee received purely and sinplie without any mingling
or adding to it.
And like as they that are in that vocation and
office, ought to have mildnesse, and lowlinesse, that they usurpe not the
authoritie which God hath reserved to himselfe, yea and given to his onely
sonne: so all Christians ought to thinke thus with themselves. Wherefore come wee to Sermons? Wherefore is there order in the Church? It
is to the ende that GOD shoulde governe us, and that wee should have our Lorde
Jesus Christ to bee as our soveraine teacher, and that wee shoulde be his
flocke to bee led by him. Nowe this cannot bee done, unlesse we hearken to his
voyce, and discerne it from the voyces of straungers, so as wee be not caried
too and fro like wavering Reedes with every winde, but stande fast setled uppon
the purenesse of the holy Scripture, and that our faith be so grounded
thereuppon, as the divell may never shake it downe. Loe (say I) howe we ought to applie this doctrine to our use, namely
that the judgement and authoritie is Gods. For if wee doe so, wee may well see
many contrarieties in this world, men may assayle us with many troubles, they
may well set themselves against us, and they may well speake against us: but
yet shal we stil keepe on our pace. And why? for GOD is not variable. Although the divell keepe never so
great a stirre here beneath, yet is Gods purpose alwayes unchaungeable. And so
is ment by this that is saide of the truth[10],
that it dureth for ever. It is not such a trueth as is hidden or shutte up in
heaven: but it is saide expresly that it is the same truth which God uttereth
to us by his worde, as he witnesseth dayly. Sith it is
so, let us looke up to GOD, and yeelde him the governement that is due unto
him, that hee may reigne over us: and then shal our faith bee unvariable,
though the divell trouble and turmoyle all thinges upsidedowne, and stirre up
never so much strife and contention. Thus you see howe
we must put the doctrine in ure that is conteined heere.
Nowe furthermore Moses saith expreslie, that if there were any harde case it should
be brought unto him. And afterwarde hee addeth for a conclusion, that hee had commanded them all the things
which they ought to doe. As touching the harde cases, Moseses reserving of
them to himselfe, was neither for desire of praise nor for pride, but because
they belonged to his vocation: hee knewe that God had ordeined him to the same
purpose. And therefore let us not bee afraide to keepe still that which God
hath given us, if wee execute the charge that hee hath committed unto us. For why? like as a man must not esteeme of himselfe, so must
hee not surmise, oh, this is hatefull, it may be ill taken, it is subject to
slaunder: but wee must followe that which God commaundeth us. And therefore let
us not take any thing uppon us of our owne head, that is to say, let us not bee
rashe to say, this belongeth to mee, for ambition tickleth us continually, and
everie of us would have I wote not what a priviledge: wherefore let us beware
of such folly. Yet notwithstanding like as there shoulde no such boldnesse
reigne in us, as to usurpe or take any thing uppon us: so on the contrarie
part, when GOD will have any office or charge laide uppon us, it becommeth us
to take it. True it is that men may chaunce to speake evill of us for it, but
wee must overpasse that, and keepe on our pace still. That is the thing which
Moses hath shewed us heere by his owne example.
And in his owne person, hee hath set us as it were a
looking glasse before our eyes, to shewe us that we must followe the order that
God hath set, and not swarve from it at all. If wee doe not so, it is an
untolerable unthankefulnesse. We knowe what infirmitie is in our selves: not
onely in some one point but in all things are wee so fraile as is pitie to see.
But our Lorde hath well provided for all our needes, and given us remedies for
them. As for example, hee hath given us meate and drinke to maintaine this transitorie
life of ours, hee hath ordeined Magistracie to governe us, hee hath ordeyned
the ministerie of his worde to rule our soules, and hee hath given singular
giftes of grace to severall persons, so as they bee able to give us counsell,
and to comfort and incourage their neighbours, and to helpe them at their
neede. What is to be done then? Whensoever wee bee cumbered or in any
perplexitie, let us looke that wee use the meanes of remedie that GOD giveth
us, yea and to use them alwayes in his feare. For wee may bee abused, as wee
have seene. What is to bee done then? We must not turne aside nor stoppe for
such as have heither right nor reason in them, but everie of us must further
himselfe by such meanes as God giveth him, even as though hee were going to God
himselfe. And that will make us to use the order of Lawe lawefully, which thing
men doe not nowe. And it is a point well worthie to bee marked, to wit, howe men may repulse injuries, and howe they ought to behave
themnselves, when any of us findeth himselfe intangled or in perplexitie, let
us pray to God to direct us. If wee did so, surely wee would not goe to lawe
but with trembling, and wee woulde say in our selves, I goe now to present my
self as it were before my God. But howe goe men to it
noweadayes? Rather to seeke a cloke for all naughtinesse: so as there is
neither craft, nor spite, nor any other wickednesse which is not to bee founde
there. And why? For without having any regarde of God,
there is nothing thought uppon but howe to beguile
men, or howe to winde them in by some wicked practise. So much the more neede
therfore have wee to marke well what is saide here,
that is to wit, that according as God hath ordeined states and degrees among
men: so must men dispose things and direct them by the order that God hath set
and established.
And for a conclusion let us also wey well this
which Moses addeth in the ende: namely, that
hee had taught the Jewes all thinges which they had to doe. When hee saith
so, it is all one as if hee shoulde protest, that they coulde not but know,
that they sinned not through ignorance, neither coulde say, I tooke it to have beene otherwise, I knewe not what was to
bee done. You knowe (saieth Moses) there is no let but in your selves, for I
for my parte have beene faithfull to Godwarde: since the time that hee did put
mee in trust to instruct you, I have taught you as hee commaunded mee: nowe
therefore you cannot have any excuse to hide you withall. And if Moses had such
a care to teach the people in respecte of the earthly government: no doubte but
hee was yet more diligent in teaching them the doctrine of salvation. That is
the first poynt whiche wee have to note. Doth Moses tell us, that hee did not
conceale nor hyde any thing from the Jewes, in the
thinges that concerned their worldlie dueties, for the mainteyning of some
order and humaine honestie among them? Then is it much more likely that hee
first preached to them the grace of God, and afterwarde shewed them the rule of
good counversation and there withall tolde them of the covenant of salvation,
which GOD had made with his people. It is certaine that nothing was concealed
in that behalfe, but that he used an exquisite diligence, so as hee lefte not
the Jewes in doubt without due warrant how to behave themselves to Godward.
Nowe then, if Moses dischardged his duetie after
that sort, wee must conclude that the Lawe was a sufficient doctrine to
instructe the people, and that hee used not anie shiftes to carie
them heere and there. Afterwarde came the Prophetes, which
added yet a greater lighte. Last of all, the Gospell was preached through the
whole worlde. Nowe then, can we say that our Lorde hath not taught us
sufficiently, and that all the Prophetes, and the Apostles, yea and Jesus
Christ himselfe have given us but halfe an instruction? Can we say so? No: that
were too vilanous a blasphemie. Nowe therefore, let us have our eares open to
hearken to our GOD, and he will be a good schoolemaster to us, and let us bee
contented with the dictrine that is conteyned in the holy
Scripture. For there wee have so perfect wisedome, as no fault can bee found
with it. Consider well therefore what we have to marke uppon this streine, to the ende that everie of us may indever to
profite dayly more and more. And if there bee any ignorance in us, let us
assure our selves it is through our owne fault, in that we bee as blinde
wretches, untill God have inlightened us through his grace. Therefore it
behoveth us to pray him to open our eyes by his holy spirite. And on the other
side, let us not stop our eares against the thinges that God speaketh, nor
pretende ignorance to excuse our naughtinesse. But seeing that God telleth us,
that he hath shewed us all things by his worde which
wee ought to doe: let us holde us to it without coveting any novelties, and
without fond curiositie, for wee shall never scape from him; and therefore let
us not be gadding to receive everie newe toy that is offered unto us. And so
let us ponder well the thinges that wee have to marke uppon this text, to the
ende that for asmuch as GOD hath nowe given us a confirmation of his Lawe and
of his Prophisies, and directed us to the right marke: wee may take the Gospel
[alwayes] for our guide, in wayting till he have gathered us together into his
kingdome.
Nowe let us kneele downe in the presence of our
good God with acknowledgement of our faults, praying him to make us feele them
better, to the ende we may returne to him with true repentance, and being
ashamed of our selves flee for refugge to his mercy: and that forasmuch as we
knowe hee hath set it forth most largely and abundantly in our Lord Jesus
Christ, wee may resort to him the more boldely, seeking continually for the
great treasures which he hath prepared for us in his kingdome. And [beseeching
him] to guide us so hencefoorth with his holie spirite, as we may live in his
feare, framin our selves unto his righteousnesse, and serving him according to
his holie will, so that although wee might be hindered by the stumblingblockes
and cumberances which wee see in the worlde, yet wee may not cease to followe
our good GOD, whither soever hee calleth us, notwithstanding that the worlde
bee blinded with never so outragious confusion and disorder. That it may please
him to graunt this grace, not onely to us, etc.