ere wee see more fully the proofe of the matter
that I treated of yesterday: that God in chastising men, doth teache them to
obeye him, and by that meanes holdeth them in awe by force, because they would
not submitte themselves to him willingly: And secondly that he tryeth their
obedience, by reyning them backe, whereas wee of our owne nature are desirous
to preace foreward, and to purchase our selves estimation. Moses then sayth,
that the people turned backe after they had
bin so beaten by their enemies: For before they could not bee tamed by no
meanes. God had commaunded them what they should doe: but wee sawe they
rebelled for all that. When he sayd, be ye still: they were in a heate and
would needes be running upon their enemies: And when he sayde, goe not: they
would needes runne faster than before. But were they once taught to their
coste, and had God once performed his threatning, by making them to be
overthrowen by their enemies: then were they plyable enough: But it was all too
late, as we commonly say in the proverb, a foole is never wise till he be well
beaten. Now hereby we be taught how greatly it is for
our behoofe to bee so dealt with. For except God bring us home to him by
correction: it would be unpossible for us to bee such as we ought to be, so as
we would harken to his voyce and followe him whithersoever hee commaundeth us.
Therefore wee must be faine to be prepared with stripes of the rod.
Furthermore, let us learne well the thing that hath
bin declared heretofore, according also as Moses sheweth it to the eye: that
is to wit, that God will suffer us to languish: and that although he bee
mercifull to us, and have forgiven the sinnes that we have committed: yet must
wee be faine to suffer for a time. We shall sigh unto him, and yet will he let
us alone in our miserable state and plight: but in the ende, all shall fall out
to our benefite. For had God set open the gap to the children of Israell, and
given them enterance into the promised land: within a day or two they woulde
have forgotten that horrible cryme of theirs in murmuring against him, yea (and
as much as is them lay) even in forsaking their heritage: they would never
have thought uppon their unthankefulnesse and disobedience. Therefore it
behooved them to bee chastised a long season, so as they might never forget
the offence that they had committed. Now then, whensoever wee
have provoked God to anger by our disobedience: let us not thinke it strange
though he doe not at the first dashe deliver us from the adversitie that he
sendeth us for a chastisement. For our sinne would not bee printed so
throughly in our remembraunce at the first day as is requisite. God therefore
must be faine to worke after such sorte, and to make us to languish, as I have
touched before. And in good faith, what else is all this present lyfe but such
an exercise? Wherefore hath God made us subject to so many miseries? wee be no sooner scaped out of one mischiefe, but anon there
commeth another in the necke of it, so as there is never any ende. And all is
to teach us this lesson, which wee cannot remember if wee be not inforced to
it. Besides that, we would forget it by and by, if our Lord did not (as yee
would say) incorporate it into us, so as wee may bee prepared and led of nature
to say, see how our God exerciseth us with many miseries, and hee doth it
because wee be wretched sinners. And yet for all this, can wee frame our selves
to his lure, and not rather drawe cleane contrarie to his will? Therefore is he
faine to teach us, that spyte of our teeth wee be in his hand, and he hath all
sovereine dominion and Lordship over us.
Againe to come to particularities, whensoever God
sendeth a man any affliction, let him bethinke himselfe, that besides the
common miseries of this flightful lyfe, god intendeth to give him a particular
instruction. And let us not say, why doth not this man or that man deserve to
be chastised as well as I: according to the common maner, which is that every
man woulde be priviledged above others? nay let every
of us yeelde to receive the rod patiently at Gods hand, assuring our selves
that hee chastiseth us measureably, and as he knoweth to be for our profit. Thus much concerning the retyring that is treated of here.
Furthermore if our Lord plucke us backe, and wheras
things were in good forwardnesse, and there was good lykelyhoode that all
should have florished and bin in great prosperitie: if we see a suddeine confusion,
and that the same continueth afterward, and things goe on from worse to worse:
let us understand that it is for our sins sakes, and because wee have perverted
the course of Gods goodnesse. For he [for his part]
never fayleth to goe foreward with the good that hee hath begunne to doe for
us: but wee cannot abide that hee should continue it, wee hinder him as much as
in us lyeth. And therefore is he faine to handle us as we deserve.
Besides this, let us assure our selves that when we
obey God, then hath he made his corrections availeable in us. True it is that a
great nomber doe harden when
God goeth about to subdue them: yee shall see them growe wilfull and full of
venim against him. But God worketh after such a sorte in his chosen, that when
hee smiteth them with his hand, he doth also touch them inwardly with his holy
spirit, so as their harts become soft that they may obey, by reason whereof the
corrections doe them good. Although then that the miseries which we indure are
hard and contrary to our nature: yet must wee thinke them good, because God
maketh them to serve for our welfare ofter that fashion.
Now Moses sayth expressely, that after the people had set a winlasse and trayled about the
mountaine Seir, they came to the north side, even as God had commaunded him. Wherein wee see the thing more clearely which
I have touched: that is to say, that there is a pliablenesse in the people
which was not in them before: they bee now become tractable. And although they
wandered a long time, so as they might have bin out of patience every day, and
have taken occasion to murmure, and to have made sedition: yet notwithstanding
they went still foreward. And why? for
the corrections which they had received, had wrought a chaunge in them. Wee see then that Gods reforming of men by punishing them for their
sinnes, is as a fornace to melt them
and cast them newe againe in. And therefore if God have let us alone
here at our ease, and wee fall to kicking against him: let us assure our selves
it is more for our behoofe to bee corrected by some chastisement. And
therewithall let us beware that we profite our selves by it, and that wee
become not worse than they were which are set forth to us as an example of
disobedience and stubbornnesse. Harden not your hartes
as your fatheres did, wayth the Lord.
And yet notwithstanding wee see that this people (how stubborne and froward
soever they were) missed not to goe about the mountaine a long tyme, after God
had so chastised them: that is to say, they were driven to knowe that it was in
vaine for them to resist the hand of God. Howbeit we see yet some obedience, in
that it is said, that they waited to have
a new commaundement, so as they durst not remove one step, [till they had
it.] It might seeme that God mocked them to goe round about after that fashion.
They might have sayd, what shall become of this in the end? If God will have us
to tary, why lets he us not alone? Or if he will have us to
goe, why sheweth hee us not the way, to say, goe forewarde? He holdes us
here lyke little children, so as wee doe nothing but fetch a circuit without
departing out of one place, and when wee have tyred our legges never so much,
wee are never the further onwarde on our way. The people might have descanted
after that fashion. But what? They tary till God say
to them, Turne yee that way. Wee see
then yet still howe this chastisement had done them
good in that behalfe. And heereupon let us marke what true repentaunce bringeth
with it. Where as wee were deafe when God spake to us, and gave no eare to his
voyce: wee must holde our selves in awe under him, and looke what hee sayth, that must wee doe, and no more. That is the chiefe
fruite of repentance. And if it appeared unto us in this people which was so
stubborne and untamable: what excuse will there be for us, if wee will not
receive the thinges that are spoken to us in the name of God: but rather will
be still replying, and have not the witte and discretion to suffer our selves
to be guided by him who onely can leade us aright? So much the more then ought wee to restraine our selves from attempting any
thing, unlesse God commaund it.
Moreover it is sayd that the people shall passe through the countrye of Edome, without
provoking of the inhabitantes. First of all it is sayd, They bee your brethren, the children of Esau. Wee knowe that Esau was
the brother of Jacob, who was the Patriarke, and (as yee would say) the welspring
from whence this people descended. And for asmuch as Esau came of the line of
Abraham: a part of the land of promise had belonged unto him, but that hee was
cut off from the inheriting thereof, howbeit not by the pleasure of man, but by
the heavenly ordinaunce uttered by God
yea even while their mother Rebecca was with childe of them, inasmuch as hee
sayd that the elder should serve the younger. But yet for all this, Esau ceased
not to bee Jacobs brother still. And their children ought to have continued
the same brotherhoode and kinred betwixt them afterwarde. Marke
that for one poynt.
Another poynt is, That God gave mount Seir in
possession to Esau: it was his
lot. When he had excluded him out of the land of Chanaan, hee gave him the other countrye for himselfe and his successors.
Forasmuch then as it was assigned him of God: it was not for men to attempt to
deprive or bereave him thereof. Now as touching this brotherhood, God will have
it to move us, and to be as a certein bond to knit us together, so as nature
may perswade us to bee kindehearted one to another, and restreyne us from doing
wrong or harme to any man. True it is that there is not fleshly kinred betweene
all men, to make them so neere of bloud as they might call one another cousins,
and name themselves be any linage whereof either other were descended: but yet
is there a certain common kinred in generall, which is that all men ought to
think how they be fashioned after Gods image, and that there is one nature
common among them al. Even the heathen men knew that very wel. So then whereas
we have some discretion to maintaine peace and concorde, and to yeelde every
man his right without taking away of any mans goods, and without committing of
any extortion or outrage: and wee pervert the order of nature, and are worse
than the wilde beastes which make countenance one to another when they be al
of one kind. For the woolves are not at such variance among
themselves as men are. And therefore let us learne, that although there
be not any neere kinred among us, yet notwithstanding in asmuch as we be men,
there ought to be some common bond betweene us, and a certain brotherly love.
But there is yet another consideration among Christians: for God hath adopted
them to bee of his housholde: and that ought to availe more than all the
kinred on the earth. For seeing that God hath tolde us that he intendeth to
take us to himselfe, because that being of his Church wee bee as it were his
owne children, and call upon him as with one mouth, saying our father: if wee
neverthelesse agree as cattes and dogges among our selves: may it in any wise
be borne withal, specially considering that wee cannot clayme him for our
father, unlesse we be governed by hiw holy spirit? [No surely:] For either his
spirit must cry in our hartes: or else we shall have
our mouthes shut.
Againe on the other side, by what title can wee clayme so great a benefite and
honor as to be the children of God: if we be not members of Jesus Christ? But
wee be not of his body, but uppon condition aforesayd. Whosoever then hurteth
his neighbor, whosoever is voyde of lovingkindenesse and pitie, whosoever
layeth to catching and snatching on all sides: the same (as much as in him is)
rendeth Jesus Christ in peeces. And therfore let us marke well, that when God
alledgeth kinred: we be warned to consider in what degree God hath put us, and
what union hee hath set among us, and every of us to discharge himselfe
faithfully thereof, to the intent that whereas God hath set us together to
maintaine us in good agreement and love: wee make not a confused disorder. Let
that serve for one poynt.
But if wee consider the common trade of the worlde,
how it should seeme that men have conspyred to doe cleane contrary to Gods
commaundement: it is so farre of from neighbors to thinke that Gods placing of
them neere together, is to the end that every man shoulde serve his neighbors
turne, and all imploy themselves to the common profite, without hurting or
greeving one another: that even brothers thinke it lawfull to shift every one
for himselfe, and there is none other lyfe with them, but to drawe still to
themselves without any pitie or compassion. How then shal the neighbors be
brethren, which have but some acquaintance a farre of: seeing that they wich
were borne all in one belly, and are all one mans children, beare no more
friendship one to another than wilde beastes, but
rather buch lesse? Truely it should seeme that some will needes be brethren,
even in spite of God. For if it be to doe some mischiefe, or to playe some
divelish pranke to the overthrowe of all goodnesse: then they can skill to
alledge, wee have this, and wee have that, wee be countrymen, wee be neighbors
children borne all in one towne. Loe how the wicked can finde
themselves to be cousins and brothers. And what to
doe? To rise up against God, to put all thinges out of order, to make
quarels and frayes, to maintaine themselves in all loosenesse, and to procure
all manner of stumblingblockes, that Gods name may be blasphememd and all
honestie perverted. These are the brotherhoods and cousiningships of the
worlde, as is to bee seene too much. But when it commeth to the poynt that
every man should helpe his neighbor, and absteine from doing him harme or
anoyance: men be so farre of from absteining, or from thinking that God united
them together, or that God hath created them after his own image, or agayne,
that they be bound yet with a straiter bond, inasmuch as he hath adopted them
by his Gospel to be members of his sonne Jesus Christ, and heires of the
kingdome of heaven: men (I say) are so farre off from thinking any such thing,
that they pervert the whole order of nature, with worse than beastly furie. But
yet is this text sufficient to condemne men if they walk not in all mildenesse,
and be not more kindhearted one to another than they be.
Now let us come to that which is added here in the
second place: which is, That God had given Mount Seir in
possession to Esau. True it is
that when he compareth Esau and Jacob together, he sayth by his prophet,
Is not Esau Jacobs brother? And yet have I placed him in a hillie countrie, in
a stonie and barrein countrey: and I have given you a fruitefull and fatte
lande. Hereby the people of Israell are put in minde, that God had bestowed
many mo benefites uppon them, than uppon those that went afore them. For Esau
was the elder sonne, and yet did God disherit him of the land that he had
promised to his graundfather Abraham, and to his father Isaak. And why did God
so? wee see none other reason, but for that hee listed
to utter his free goodnesse towardes Jacob and his linage. The people of Israell
coulde not say, wee were the more noble and excellent: for the byrthright
belonged to Esau. They could not say, wee were better. No: for we see they were
a people set altogether uppon malice and unthankefulnesse. Now then, their inheriting
of the promised land befel them not for any worthines
of their owne, but through Gods meere mercy. And besides this, God had also provided
for Ismael who was halfe a bastard. For the matching of Abraham with Agar was
not a lawfull mariage. And although it was no aduowtrie: yet was not that
mariage altogether allowed of God. But yet did God provide for Ismael, in
asmuch as hee sayd, I have heard him. If the case stoode so with Ismael, much
more reason was it that Esau shoulde have some place, and that God should
extend his blessing even to those that were of his linage. And for that cause
did hee give him mount Seir. Now therefore, in this consideration the people
of Israel ought not to trouble him, but to let him alone
with the portion that was assigned him from heaven.
Here wee have a good lesson to gather, which
belongeth to us all. Although mention be made here precisely of the linage of
Esau, which were called Edomites and Idumæans : yet notwithstanding, as we
shall see hereafter in the song,
God declareth that according as he made the partitions and stretched out his
meeteline, so were the realmes and countries devided. Let us not thinke that
the world is ruled by fortune, and that thinges are so intangled, but that God
guideth all by his providence and power. Hee then hath stretched out his
meeteline to appoint every people their countrey to dwel in. But yet for all
that, wee see how men have transposed those boundes. They will not sticke to
confesse that boundes are a very holy thing. And truely [the transgressing in
that behalfe] shall be more punishable, than if a man had offended in any other
deede. Lykewise mony because it is that thing whereby men
intercommon among themselves, is a priviledge and (as yee would say) a sacred
thing. In lyke case is it with the bounds [meeres and buttels] of
fieldes: for without them, all woulde goe to havocke, so as men would eate up
one another. Wee will well graunt this as in respect of a field or a medowe:
but wee see that the pride, Ambition, and unsatiable covetousnesse of men have
so caryed away their mindes, as they have not bin ashamed since to transpose
the boundes that God had set. For as touching such as have enterprised warres
against their neighbors, to increase themselves: have they not all broken the
order which ought to have bin inviolable? yes: So then
wee see how men are made to spyte God through their ambition and covetousnesse.
And yet this mischiefe continueth still at this day, and is inflamed more than
ever it was.
But yet for all that, this rule shall holde for
ever: that is to wit, that looke what landes, what kingdome, what Lordship,
what principalitie, what state, or what free citie soever there bee: wee may
assure our selves, that the distributing of them after that sorte, is done by
God: and that whosoever wageth battell against them, doth as much as in him
lyeth to breake the boundes which God hath set. I meane here such warres as are
taken in hand through ambition, or covetousnesse, or pride. Otherwise, wee see
here, that the children of Israell ought to make warre: for God avoweth their
doing, because he had ordeyned them to be owners of the land, and will have the
former inhabiters driven out as they deserved.
But are warres made nowadayes by the authoritie of
God? Have men an eye to the thing that is lawfull? Yea, or
doe they tary till they have commandement from God? Nay, they go to it
in despite of him, the divill drives them forewarde. True it is that if a man
reason of Realmes and Principalities as they bee nowadayes: it may be
alledged, how hath this realme bin invaded, and how hath that country bin
conquered? Yea, but yet for all that, it is not for men to remove boundes.
Although they have bin confounded: yet is it not for us to enterprise any
thing. For our Lorde hath not given us commission so to doe: hee hath reserved
that to himselfe.
But let us marke lykewise, that when men have once
altered the order that God hath set, hee must needes overthrowe them. And that
is the cause why there happen so many changes, and it is marvell that there are
not seene yet a humdred times mo. Surely if God had not a speciall regard to
the preservation of mankinde: no doubt but wee should see alterations of
kingdomes every day, so that within two or three dayes, hee that is now a king
should bee but as one that were drest in a platers apparell, to play an
enterlude uppon a stage. But yet for all that wee must marke well, that the
alterations of kingdomes which happen, doe serve to punishe the chaunges that
were made afore, when men removed their boundes at the beginning, and would
needes pervert the order that God had set. Neverthelesse, howsoever the case
stands, let us beare this lesson in minde, that God hath limited realmes and
countries: and that wheras it is his wil that there should be principalities
stablished every where, forasmuch as the same commeth of his providence: it behooveth
us to holde our sleves contented and not to alter any thing, unlesse we have
good warrant that he openeth us the gate and armeth us. As for example, if violence be
offered unto us, then is it certein that if God give victorie to him that was
wrongfully assayled, so as he ofercome his enemie and put him to flight: that
is a chaunge that comneth of God. But as for to assaile [unprovoked:] that (as
I sayd afore) is not to fight against creatures, but against the living God.
And let us wey well the wordes
that are set downe here: Thou shalt not
provoke them (sayth he) and they
shall be afraide of thee. And hee addeth afterwarde, Thou shalt but the bread that thou must eate, yea and even the water
that thou shalt drinke, so as thou must alwayes have thy purse open to pay
and content them. Here wee see that when God intendeth to maintaine a people in
their possession, he provoketh them not to make them misbehave themselves, for
even therefore did he cast that feare uppon the Edomites, to the end that the
children of Israell shoulde not have any occasion of warre. Wee shall see
hereafter how God hardened the hart of Sehon, and inflamed the other
inhabitants of the countrie, so as they armed themselves against the people of
Israell,
because he was minded to drive them out. And so did he
shewe the children of Israell by effect, that they had just cause of warre. But
whereas he held the Edomites in awe, and inclined their hearts in such wise as
they gave passage to the children of Israell, and bought and soulde quietly
with them: therein wee see (as I touched before) that when our Lorde purposeth
to maintayne a people in their possession, hee will give them such a minde as
they shall not provoke their neighbors, nor open them any gap by stryking up
the drumme, or by sounding the trumpette first themselves. To be shorte, the
warre shall not spring on their owne side. Therefore wee must conclude, that when a people doe put forth themselves, or
when a prince will needes attempt foolish enterprises, and be medling here and
there: wee may perceive it is Gods doing, of purpose to overthrow him and to
bereve him of the countrye that he had given him. So much the more then ought
wee to pray God to maintaine us and to make us milde and peaseable, that we may
not followe those whome we see to have their heads full of unquietnesse, so as
they must needs be medling with one thing or other. Let us absteine from such
thinges, that our Lord may mainteine us in peace: for that is the true meane,
as I saide afore.
Herewithall also wee be taught, how men should
behave themselves in their warres (provided alwayes that the warre be rightfull
and holy, and such as God alloweth of:) that is to witte, in such sort as no
man be vexed, and that there be no pillage, no saccage, nor no extortion
committed. For it is sayd, yee shall buy
the bread that ye eate, yea and ye shall pay ready mony for the water that yee
drinke. If God commaund the people of Israell to buy water to drinke: howe much rather should they that make warre, pay for wine
and victuals, and such other things as cost ready mony, to those that are not
their enemies? For the thing that is sayd here, is spoken of the Edomites. But
how is this observed nowadayes, I pray? In deede there are Edictes and
proclamations inow made: but the world sees how they be
kept.
Yea and who bee most troubled with the warres, but
such as beare the burthen of it? And that is even the countrie. When a king or
a prince is about to make war, it seemeth to be for the common weal: and so are
men made to beleeve. But in the meane while, when the poore subjectes have
payed a sorte of tallages, taxes, and impostes for the maintenance thereof: yet
must they be still bitten to the bone, so as the enemies shall not be more
vexed, than they under whose name and title the warre is made. They can well
enough make markets for men to sel their wares in, and beare them in hand they
shall have ready mony. But what? the
thing that is woorth three shillings, shall be esteemed at one. And most
commonly they take up vittels and pay for them as they list. And so wee see in
effect, that all the warres which are made nowadayes, are but robberies: and
that the crueltie and unnaturalnesse is so excessive, as tendeth to utter
confusion: so as it should seeme that men are bent to banishe all equitie, and
that warre cannot bee made without the forgetting of all uprightnesse, that
there may be no more lawe, but that men may become woodbeastes. Loe to what
poynt the world is come.
But yet for all that, lyke as this doctrine cannot
be wiped out of the holy scripture, so can it nor also be blotted out of gods
booke of records, that he should not judge the worlde according as he hath pronounced
thereof already: that is to wit, that the men of warre which will needes inrich
themselves with other mens goodes, are condemned at his hand, whatsoever they
alledge for themselves, notwithstanding that thy have taken it up of custome to
spoyle and rob, because they have not sufficient wages, or whatsoever color
else they can pretend. They may well appeale to kings and princes for to bee
their warrant: for they shall leade the daunce, and be driven to answere as
capteines of theeves: and all their souldiers shall followe after them, as
parteners of their wickednesse. Now forasmuch as wee see such disorders in the
worlde, wee be warned thereby to pray unto God, that
hee suffer us not to be wrapped in the same. And when we aske him our dayly
bread, let us have consideration to thinke thus: Ah good Lord, graunt us the
grace that every of us may live of his own labor, and be in peace: and that
when the drum is striken up, wee may not play the madde bedlems, nor give our
selves to spoyling and robbing, but holde our selves in quiet, so as we may
take paynes and yelde the thankes for thy susteyning of us, and suffer every
man to injoy his owne, without offering of violence to any man.
Besides this, if they that make warre bee
expressely commaunded to pay for their bread and water: I pray you what ought wee to doe in peace? For many misorders mnay seeme
halfe excusable when there is open warre, and it may so fall out, that they
which would faine bee gentle, sometimes cannot, but are inforced to doe thinges
which they be loath to doe, yea even to their enemies. And yet for all that, it
is apparant, that if a man take any thing without paying for it, so as the
owner or partie bee grieved, GOD condemneth it utterly, and giveth sentence
here against it, yea even though thinges bee never so farre out of order,
whereby some colour might bee given to justifie their dooinges. Nowe then I praye
you what will he doe in peace, when wee have no cause to grieve one another,
but that they which can skill of husbandrie may finde themselves thereby, the
shoppes are open for marchauntes and handicraftes men, and there is common
policie [for men to be ordered by?] Seeing that God induceth us [by such
meanes] to withholde our selves from all outrage and extorsion: if we then goe
about to robbe other men of their goods, if everie man seeke to spoile his
neighbour to inriche himselfe with his goods, if we be so spiteful as to eate
up one another without any cause: must we not bee condemned dubble? Yes
certainly. Now then, seeing that men of warre are commaunded to passe without
making spoile, and without offering any trouble or extorsion: let us learne
that we are much more commaunded to walke uprightly and justly, without doing
any outrage or any pilling and polling, seeing that God giveth us greater
meanes to avoide it. Thus ye see the effect of that which wee
have to beare in remembrance.
And nowe for a conclusion here is made a rehearsall
what GOD had done for this people. The
Lorde thy God (saieth Moses) hath led
thee in the wildernesse: he hath fedde thee with Manna: thou hadst not any
natural water to drinke, but God gave it thee out of the drie rock: thou
neededst not any money to buy thee clothes withall, or to paye for thy charges
as thou wentest: and is it not reason now that this goodnesse and just dealing
should cause thee to deale resonably with those by whom thou passest? For the
people might have replied, Yes marrie, but wee have not wherewith, wee have
bene a long time in the wildernesse, there were no mines of golde or silver
there, we earned not a penny there, neither have wee had any trade of
marchaundise whereby to get any thing. But Moses answereth hereunto,
Consider howe the Lorde thy God hath governed thee. As if he should say, ye
have none excuse at all : for ye have wherewith to pay
and content every man. And why? For in the wildernesse
ye spent not any whit of the spoile that ye brought with you out of Egypt: ye were not driven to buie bread, vittelles,
apparell, or any otherthing. So then, nowe that you are at
the point to possesse the land that God hath promised you, ye shoulde bee too
unthankefull towardes God, and too churlish towardes men if ye should refuse
to content those by whom ye passe. And of a trueth,
although yee had not wherewith, yet should it not bee lawfull for you to rob
them. For our Lord chaungeth not the order that he
hath set, for any povertie that is in men. But if a man that hath no neede, doe
rob or fleece his neighbour of his goods: therein appeareth so much the lewder
and outrageouser naughtinesse. And therefore let us marke well that Gods
alledging of this reason to the people, was to the end they should bee the
better perswaded and disposed to do the thing that was commaunded them.
And herein wee see first of all howe God beareth
with us: for as a father flattereth his child, and useth great gentlenesse towardes
him, and although he might command him at one word, saying, doe this or that,
without alledging any reason at all: yet he dealeth so gently with him as to
say, my childe, marke, this is the reson why I would have thee to doe such a
thing, insomuch that he falleth even to flattering of him: even after the same
maner doth God of his infinite goodnes beare with us. So much the more then are
wee to blame on our part, if wee suffer not our selves to be overruled by him,
seeing he sheweth himselfe so gentle and amiable towardes us.
And for the second point let us marke, that
although no necessitie can excuse our sinnes: yet notwithstanding these are the
more to bee condemned, which offend unconstrained by any extremitie. As howe? If a poore man deale unconscionably when he hath not
wherewith to live, ne knoweth where to become: yet shall he bee condemned:
(and if a theefe be punishable before men, much more reason is it that he
should be so before God:) And what shal the man bee to
shom God hath given wherwith to maintaine himselfe, if he fall to pilling and
polling, and be never satisfied, but is catching and snatching on all sides,
and hath no regard of Gods blessing, but is alwaies theeving, filching, and
deceiving? Such a man is the more to be abhorred, and wee must conclude that a
horrible vengeance is prepared for such as have offended so wilfully. Nowe
then let us marke, that when God giveth us wherwith to sustaine and maintaine
our selves, his wil is to lead us therby to be the lovinger to our neighbours,
and to do no man any harme or wrong. And so ye see that Gods blessinges ought
to be instructions to us, to make us live uprightly, without attempting any
thing against our dutie, or without troubling of any bodie. This is it that we
have to remember in the second place. The rest cannot bee dispatched as now,
and therefore it shalbe reserved till to morrowe.
Now let us kneele downe in the presence of our
good God with acknowledgement of our faults, praying him to make us so to
feele them, as wee may returne to him with true
repentance. And againe forasmuch as he vouchsafeth to maintein us nowe in
peace, let us praye him to continue the same favour towardes us, and not suffer
us to bee assayled, least wee doe wrong or harme to any bodie, and so open a
gap to such as seeke to swallowe us up, by provoking them against us: but
rather that our mildnesse may make them to sit still though they were willing
to bee dooing with us. And therewithall, our good God graunt us also the grace
to fight in such wise against our spirituall enemies, as wee may get the upper
hand of them by his power. Let us then bee given wholly that way, and
therwithal let us seeke to serve men to the uttermost of our power, seeking
peace and friendship with all men, till our good God have rid us from all
battels of this world, to take us into the endlesse rest which he hath promised
us. That it may please him to graunt this grace, not onely to us, but also,
etc.
hen turned wee and drewe to the
wildernesse by the way of the red Sea, as the Lorde had sayd to mee: and wee
compassed about