Sermons on Deuteronomy, Sermons · Sermon 140
On Munday the x. of February, 1556. The CXL. Sermon which is the fifth vponupon the foure and twentith Chapter.
14 Thou shalt not defraude the hired seruaunt which is needie and poore, neither of thy brethren, nor of the straunger which is in thy lande within thy gates.
15 Thou shalt giuegive him his hyre for his day, before the sunne goeth dowen: for he is poore, and therewith sustaineth he his life. Least he crie against thee vntounto the Lorde, and it be sinne vntounto thee.
16 The fathers shall not be put to death for the children, neither shall the children die for the fathers, but eueryevery man shalbe put to death for his own sinne.
17 Thou shalt not wrest the right of the straunger, nor of the fatherlesse: neither shalt thou take the widowes rayment to pledge.
18 But thou shalt remember that thou wast a seruaunt in Egypt, and that the Lorde thy God deliuered thee thence. Therefore I commaunde thee to doe this thing.
IF there were not great wickednes and crueltie in men, it were needeles to set downe anie such law as is heere contained, to wit, That we withholde not from a poore mā the wages which he hath earned. For we knowe that it is as it were his bloud, according as it is written: In the sweat of thy face shalt thou eate thy breade.… Therefore when a man bestoweth himselfe in our seruice, we ought at least wise to giuegive him that wherewithall he is sustained and nourished. And therefore I tolde you that if we had but one droppe of kindnes in vsus, we needed not to be taught this doctrine. For nature teacheth vsus what is right and indifferent. Let vsus therfore conclude when we reade yt which i… written here, that we are accused before God. of beeing as brute beastes towardes our neighbours. For God would suffer vsus to followe on our owne course, if he sawe that eueryevery of vsus did discharge himselfe of his duetie. But forasmuch as men are so peruerse and wicked, that the rich seeke nothing but to deceiue the poore, & to deuour their sustenance & the labor of their hands; it was needefull that he should prouide some remedie against them. And this is the way for vsus to fare the better by that which appertaineth to the ordering of our life. Oftentimes when we reade of any admonition in the holy scripture, we are of opinion that it is superfluous. For why? Wee hauehave no consideration of the cause which moued God to cōmand this or that, to wit, that forasmuch as he seeth ye vices which are lurking in vsus, he meaneth to correct them. Wee must therefore examine ourselues, and that will teach vsus, that God exhorteth vsus not in vaine to do that which is our duetie. For albeit we know well ynough what men say vntounto vsus, and eueryevery of vsus can confesse that the things which are sayd are true: yet is it not ynough for vsus to hauehave the reasonablenes and rightfulnesse of ye thing proued vntounto vsus, vnlesse wee be also inforced to followe that which we knowe to be iust and acceptable vntounto God.
Nowe whereas it is sayde that a man shall not withholde the hyre of a poore man, it is all one as if God in generall did shewe, that men ought to deale vprightly, & by all kinde of curtisie with those which are poore, and employ themselues to doe vsus seruice. And hee speaketh expresly of the poore, because there is no pitie in this case towardes the rich man: for if we owe him anie thing, he may tarrie for it, he is not so hastie to hauehave his monney payde him from day to day, a man shal not be so soudainly pressed to giuegive him his payment. In deede we ought not to tarry til we be plucked by the eares, to pay that which we owe. That is alwaies to be condemned: and we excuse ourselues vainely, if we say: this man is aforehande, he hath no great neede: I may therefore withholde that which is his. But I speake of the precise houre of payment, when a man is contented that I shall deferre the payment of my dette from this day vntil to morow. If I offer to pay him, he will aunswere me, I shal hauehave it time ynough. And why? He knoweth that I am readie to paye him any day: and as for himselfe hee hath no such hast but hee can well staye. But a poore man hauing trauailed the whole day, hath nothing to eate but what he getteth by his labor: what crueltie then were it if I (when I hauehave had a mans sweat, and labour) will for all that withholde from him his dayes hyre? And therefore this reason is expresly added: for he sustaineth his soule therwith, or he easeth his soule thereby. For ye word which Moses vseth may be so expounded: that is, that a poore man hath an eye alwayes vntounto his labour. Like as the rich man which is well furnished with al plentie, and hath his garners and his sellars full, resteth himselfe thereon: so a poore man which hath neither reuenewes nor inheritaunce turneth his soule, that is to say, his heart vntounto that which he maketh reckening to get: and sayth, wel, I hauehave traiuailed, I shall hauehave at leastwise asmuch as wil finde mee to day: to morrowe I will returne againe to my labour, and I will get more towards my meate and drinke. The poore folke hauehave their minds set vponupon that: not that we must hauehave such an eye to our owne trauaile and labour, as if it were that alone whereby wee are sustained, and not rather the blessing of God: for we hauehave seene what God hath sayde to the contrarie in the eight chapter of this booke:Deut. 8.17. namely that we must take heede that wee darken not the grace and fauour of God by persuading ourselues that we hauehave done this or that. Men therefore must attribute nothing vntounto themselues. Howebeit, Moses in this place hath meant no other thing, but that the meanes whereby poore folke are sustained in their trauaile, all their goods, rents, and landes is the labour of their handes. Seeing it is so that they hauehave no farther abundance, and that God hath as it were locked them vp in such necessitie, is it reason that a man shoulde depriue them of the fruite of their labour. If one spoyle a mans corne fielde, if hee mowe downe the grasse of his medowe, or if hee make an hauocke of all: the whole worlde will cry out vponupon him for a murderer▪ And yet it is a more hainous crime to hauehave deceiued a poore man of the labour of his handes. For he hath (as I tolde you) no other landes nor inheritaunce: and besides that, he spareth neither his labor, nor his bloud to get his liuing. This reason therefore ought to wey well with vsus in this case of rendring hire vntounto them which hauehave serued vsus.
And let vsus note by the way, that God meant here to commaund generally all maner of kindnesse towardes poore folke. For if I constraine a poore man to labour for me, and I will pay him but by halfes; doubtles I defraude him of his labour. If I couenaunt with one to serue me; well [sayth he] you shall pay me thus much for my dayes worke: but in the ende I cutte his hyre so short, that the poore man after he hath done all hee was able, shall not hauehave wherewith to feede himselfe. For why? I wil see: This man here must needes labour, he hath not else whereon to liue, and hee must needes passe through my handes, therefore I will hauehave him for what I list. After that maner do the rich behaue themselues often times in this behalfe, they espie some occasions or other, to the intent they may cut off the one halfe of the poore mans wages, when he knoweth not what to set himselfe about. The poore folke offer themselues to labour, they desire but to get their liuing if they could tell where. Hereupon ye shall hauehave a rich man say: this fellowe is out of money and out of worke, I may hire him now for a morsell of bread. For he must yeelde vntounto mee spyte of his teeth, I will giuegive him but halfe wages, and he shalbe glad and fain of that: therefore when we vse such rigour, although we hauehave not withheld their hyre: yet is it a point of crueltie, and we hauehave defrauded the poore: and this cloke of paying the money the same day, wil stande vsus in no steede before God. For it is to be knowen whether the poore man be cōtented or no. When a rich man hath wares to sell and one comes vntounto him for them, he will say, you shall not hauehave them for any lesse: And why? His wares diminish not in his shoppe. But if there be a poore man which liueth frō hand to mouth, and hath neither pennie nor halfe pennie in his purse, he shalbe forced to sel his ware for nought. If one buy them at that price, and knoweth the necessitie which the poore man is driuen vntounto, he is a manifest oppressour: and we can skill to say in common prouerbe: It is a holding of our foote vponupon a poore mans throate: it is a kinde of robberie. We hauehave skill (I say) to speake thus by them which buy such penie worthes of thē that are in neede, and are so farre pinched, that they can be at no other choyce but to doe what they will hauehave them. Let vsus note well then that God in this place not onelyonly commaundeth vsus to pay them without driuing off from day to day, which hauehave laboured or taken paines for vsus: but also would hauehave vsus to hauehave a dewe regarde of euerie mans neede, and that when we set a poore man a worke about our businesse, wee should pay him his dayes hyre▪ yea and that eueryevery man shoulde set a price of his owne wares, so as if we come to driue a bargaine▪ the seller should not be faine to say to vsus, make what price you yourselfe list: And againe, that when a poore man hath trauailed for vsus, [wee should not deale so vnconscionably] as to make no further account of him than to hauehave the fruit of his labour: but rather enter into iust tryal with ourselues, whether if we were in his case which pineth away & hath no other meanes to sustain himselfe but this, we ourselues would be contented to be so handled. We would hauehave men to vse gentlenesse towardes vsus and relieue and succour vsus: let vsus therefore do the like or else we shalbe accused before God. For it is sayde, That it shalbe sinne vntounto vsus when a poore man shall so crie out against vsus. And yet for all this wee heare euerie day the cries and clamours which the poore cease not in lamentable wise to make, and thinke we that God is deafe all this while, & that he heareth not their complaintes? I grant that the poore in deede are somtimes vnthankfull and spitefull, so as there is no dealing with them and they would as it were rake vntounto themselues other mens goods; and when they are requested to lend their hande to some worke, they would hauehave a double and treble recompence, & they will hauehave great wages. Ye shall see some so stoute and presumptuous, that they will not bestowe paines in any thing, except they be greatly intreated: and yet they are so lasie, that they will scarcely put foorth one hande to doe their worke aright: and for all this there is such a doe to please them, that they will hauehave their full paiment, yea and double the price of their dayes worke. This is to be seene. But yet for all that, there are many (as I tolde you) which are pinched. And therefore their cries must needes ascende vp into heauen: and let vsus not imagine that we shalbe founde guiltlesse before God. For whereas it is sayd that it shalbe sin vntounto vsus, it is to shew yt albeit men sue vsus not ne cōmence any action against vsus for it in this world; yet notwithstanding we shall not faile to be culpable before God: yea although the poore should not crye at all, as it hath beene declared heeretofore. The thing then in effect which wee hauehave to beare in minde, is that we ought to hauehave an eye vntounto eueryevery mans neede, and not to oppresse him which is in necessitie, thinking that we hauehave an occasion of making our own profit by an other mans losse, when we see that he can not be without vsus. Let vsus beware that we be not so cruell. For although he make no complaint against vsus in this world, yet before God we are culpable: and that ought to quicken vsus vp so much the more in our duty, considering that God reproueth vsus of cruelty in such wise.
Nowe Moses addeth a seconde lawe: That the fathers should not be put to death for the children, nor the children for the fathers, but that eueryevery man should beare the punishment of his owne sinne. This Lawe was ordained because of a wicked & beastly custome which then raigned among the men of the East countrey, who made it a matter of no conscience to put the children to death for the fathers offences, and so to shed the bloud of the innocent. God therefore meant to withhold his people from following such barbarous dealing of the Paynims and Infidels. And it is a point which we must diligently note. For wee might muse why it is sayde, that the father shall not be killed for the childe, nor the child for the father. It seemeth that it is needelesse to forbid this thing, because we knowe that where sinne is founde, there the punishment ought to be layde without seeking any farther. Nowe therefore forasmuch as we are giuen to vnderstande, that men hauehave bin so blockish as to put him to death who was in no fault, so as the father hath sometimes beene drawen to death with the child; we perceiue thereby that God hath not without cause established this lawe. It is true in deede that this is spoken vntounto Iudges and vntounto such as beare the sword in their hand: that the children should not be put to death for the sinne of the fathers, nor the fathers for the sinne of the children: but yet notwithstanding God in generall warneth vsus also, that wee ought not to hate the children for their fathers sakes. Whensoeuer we see a wicked man, forasmuch as he is a reasonable creature, we ought to pitie him, and not to hate him, although we must alwaies detest the vice, and punishe the person for his misdeedes. But if we hate the father for the sonnes sake, or the sonne because of the father, albeit wee hauehave not the sworde in our hande, yet neuerthelesse this wicked affection which we hauehave, is al one as if we did put the father to death for the childe. And so let vsus note well, that this lawe appertayneth vntounto vsus all. And although we be not armed with power and authoritie to punish whome we list. Yet notwithstanding God putteth vsus in mind not without iust cause, that he which hath offended must beare his owne punishment, and not any other guiltlesse person besides.
Heere a man might demand a question: what is the cause then why God threatneth that hee wil punish the wickednesse of fathers vponupon their children,Ier. 32.18. and cast it as it were into their bosome? This is sayd, because that GOD is at libertie to curse not one man alone, but his whole race and posteritie also. For what are we, if it please not him to beholde vsus with pitie? If he once turne his merciemercy from vsus, we can not but goe into vtter destruction. And therefore let vsus learne, that when God leaueth vsus such as we are, it is a kind of punishment which he layeth vponupon vsus. Ye see then howe he punisheth the wickednesse of the fathers vponupon the children, and yet doth wrong vntounto none. Let vsus mind that. And in very deede we ought to obserue what difference there is betweene God and men. An earthly Iudge punisheth the faultes which are knowen vntounto him: but before God it is not so, for we are al of vsus giltie. He which before men is faultlesse, and can be charged with nothing, let him come before God, and there he shall finde himselfe short. Againe we see not the cause why God punisheth young children, euen such as are yet in their mothers wombe: but he knoweth a reason why he doth so: and we must with al humblenes of mind reuerence his iudgementes, when a thing seemeth straunge vntounto vsus, and wee be tempted to reason against him; wee must submit our selues, and know that we are too raw & too weake to cō prehende the iudgementes of God, which are so high. And therefore let vsus not measure God by men, to binde him to doe that which earthlie Iudges are commaunded to doe: for hee is not subiect vntounto the same lawe, and the reason why we hauehave declared. And in deede he protesteth also by his prophet Ezechiel,Ezech. 18.4. that he wil not punish the children for the fathers sake. For it was nowe growen to a common prouerbe in Israell, that they which were troubled with warre, famine, and other calamities, would say, What? we are not so wicked that GOD should handle vsus with such rigour, for wee hauehave serued him, wee hauehave done the best that we could. Therefore we must needes say that God punisheth vsus now for the faultes which were committed an hundred yeeres agoe, and should nowe hauehave beene buried. Thus men complained of God. As in deed we see how men are too much enclined to iustifie thēselues by condemning of God. Hereupon our Lorde aunswereth them: no no, this prouerbe shall be no longer vsed in Israel, That the fathers hauehave eaten sower grapes, & the childrens teeth are set on edge: for he which sinneth shall beare his owne burden, & the chastisement of his offence. We see then that God doeth so punish the sinnes of the fathers vppon the children, that notwithstanding all are culpable, and there is not one which hath a sufficient excuse to aske a reason why God punisheth him. And if any alleadge that he corrected Dauides fault by causing the childe to die which was begotten by him, it is aunswered (as I hauehave already touched) that God will sometimes punish the children for the fault of their fathers, but this is after his own maner which is incomprehensible vntounto vsus, that is to say, that he doth nothing but iustly and vprightly. We shall not alwayes see the cause why hee doeth it, for we hauehave already declared that our wittes are ouer grosse and dull to enter into the bottomelesse gulfe of Gods iudgementes. But howsoeuer the case stande, we must vouchsafe him so much honor as to confesse, that when he punisheth the iniquitie of the fathers vppon the children, he doeth it on good right. And howe? Will we say: It is not for vsus to enquire beyonde our measure: Let vsus content ourselues with this, that Gods goodnesse is an vnblameable iustice, and in the meane while let vsus walke as hee hath commaunded vsus. Let vsus not say: he doth this, and why may not wee doe the like? Yea: but what are we? For GOD knoweth his rule full well; but we for our parte hadde neede to be helde in awe and vnderunder subiection: and if wee woulde be at libertie to doe what seemed good to ourselues, there would be too too great confusion. Yee see then what we hauehave to beare in minde, when it is sayde in this place, that the father shall not be punished for the childes fault, nor the childe for the fathers: but that he which offendeth shall beare the punishment of his offence himselfe. Nowe wee are warned also by the way, not to intangle ourselues in the condemnation of those which hauehave offended. For many are of opinion that they discharge not their dewtie, except they maintaine an other mans wickednesse. Oh, [say they] he that hath doone this offence is my neighbour, or my cousen, or I knowe not what. If I holde him not vp by the chinne, if I seeke not to violate and corrupt iustice, I shall not be thought to hauehave dealt with him like a kinsman, like a friende or like a neighbour. But we see what is sayde to the contrarie: namely, that hee which hath offended, shall beare his owne sinne. Therefore when wee see any one to offend, let it grieue vsus, let vsus indeuour to the vtmost of our power to bring him into the way againe: but yet for all that, let vsus beware that we wrap not our selues in his condemnation, seeing God hath exempted vsus out of it. And that is a thing which wee hauehave to remember yet further vponupon this place.
The thirde lawe which Moses addeth in this place is, That they shall not peruert the Iudgement and right of the straunger, that they shall not treade the fatherlesse vnderunder foote, that they shall not wring a pleadge from the widowe. And why? Remember (sayeth he) that thou wast a seruaunt in the Lande of Egypt, and that the Lorde thy GOD hath drawen thee out from thence, to the intent that thou shouldest pitie them which are afflicted, and that thou shouldest not grieue them. We hauehave already seene heeretofore, that as men are of lesse credit and countenaunce touching the worlde, so are they more specially recommended vntounto our care by God. For they which hauehave meanes to helpe themselues, seeke not willingly eyther to this or to that man for helpe. For why? They can helpe themselues well ynough. Hee that hath good friendes, and is of credit carrieth his priuiledge, to gette him fauour himselfe: a riche man likewise and he that hath policie and courage in his dealinges. For men are afrayde to deale with them, they dare not offer to treade them vnderunder foote, because they see they are able to worke their owne reuenge. And that is the cause why God maketh no mention of such persons. It is true in deede that generally he alwaies appointeth vsus this rule, Not to do vntounto others otherwise than we would hauehave doone vntounto ourselues;Matt. 7.1… and yt we must abstaine from al wrong, deceites, and violence. He sayth this in deede to all in generall, but he sayth not: Take heede of iniuring and oppressing a riche man and one which is in credit and authoritie. For why? We are withhelde from offring of such a one any wrong, because wee are afrayde of the like. But God sayeth: Let not any man grieue the poore man, let none afflict the stranger, let none trouble the fatherlesse, let none molest the widowes. And why speaketh he thus of them? Because when we see that they are not defended by men, we thinke that they are set foorth vntounto vsus, for an open pray. And yt is the cause why wee be so venterous beyond all reason & conscience, to snatch from them whatsoeuer we can take holde of. Let vsus therefore note well, that God in this place (as he hath done before) declareth, yt he is the protectour & defender of all such as are destitute of mans ayde, and are not vnderunder propped in this worlde. And herein there are two points which we ought to note: ye one is yt if we do good vntounto a stranger, vntounto a poore man which is forsaken of all men, or vntounto ye fatherles, we shall not loose our labour. For why? God acknowledgeth and accepteth it for a seruice done vntounto himself. If a man being acquainted with such as are rich and well friended, do for them; hee maketh alwaies this account, wel, he is able to requite me for my paines: & againe he hath good friends, & as he seeth yt a man doth for him, so will he seeke to shewe him the like curtesie. We will alwaies cōsider whether men be able to make vsus recompence. But when a poore man cōmeth vntounto vsus, he shall hardly speake with vsus or find any fauour at our hands. For why? we thinke yt we must doe him good for gramercy, because he is not able to recōpence vsus. That is ye cause why God putteth forth himselfe, & protesteth yt he is bounde vntounto vsus, and that if we thinke we profit ourselues nothing at al by helping thē which be in necessitie, we are deceiued: for he accepteth of the thing, as if it were done vntounto himselfe. This is to be noted for one point. For the second let vsus note, yt he threatneth on the contrary side, yt if we molest a poore man, if we vexe & trouble the widowe or the fatherles, if we be cruell towardes the stranger, although as touching ye world this wickednes of ours be not punished, yet shall we render an account of it before him. And why? For we hauehave set light by his protection. Like as princes and other greate states will giuegive protections vntounto them which are hated, and whome they see to be in daunger: so god giueth his protection vntounto the fatherles, to the widowes, to the poore, and to the straungers. And why? Because they hauehave no meanes to the worldewarde to defend themselues withall, he supplieth this want of theirs, and declareth that hee will not hauehave men to treade those vnderunder foote whom hee hath receiued vntounto himselfe, telling vsus that hee is their protector. If one for all this, doe enterprise any thing against them, is it not as much as to doe him wrong, and as it were spitefully to despise him? So then let vsus note well, that as often as mention is made vntounto vsus of the poore, of the straungers, and of the widowes; wee hauehave to deale with God, & wage battaile against him, if we vse not all equitie and right towardes them, and if we be not so gentle and kindharted as to releeue and to succour them. Ye see then now what the cause is, why it is sayde in this place, Thou shalt not peruert the right of the straunger.
Now to peruert the right is, to skorne a man when he hath a iust and good cause. And this is at all times to be seene. In deede in the courtes of Iustice there will sometimes such regarde be hadde, that a straunger shall hauehave the more speedie dispatch of his matters: and men will say that they must proceede more quickely in giuing of sentence when a stranger commeth to demaunde iustice, and not suffer him to linger in his suite as those which are at home at their ease and may goe about their businesse: these may better bee delayed, but as touching a straunger which commeth from a farre place to require iustice, men by nature ought to be moued not to make him linger, but to make a quick dispatch with him. But this notwithstanding when the thing is to be practised in places of Iustice, ye shall see the cleane contrary. Let a strā ger, whose case is as cleare as the sunne, come to demaunde his right, and he shalbe put off vntil eight dayes, and yet from that time he shall bee further delayed. And then in the ende, when he is wel wearied, he shalbe new to beginne againe: and if he will followe on his suite, it shall growe worse and worse. This is at al times to be seene, and men make but a sport and game of it. The poore straunger knoweth not to whome to make his mone: if he meete by chaunce with a lawyer he lamenteth and sayeth: what a thing is this? I thought to hauehave founde some iustice, but there is nothing but confusion: I see that all thinges are ruled by fauour. Such cryes (I say) and complaints a man shall heare eueryevery day: and yet for all that, men care not for them, but passe on still: but yet these things must come to a reckening before God. And why? It is not sayd, Thou shalt not peruert the right of thine owne countreyman or Citizen. For why? It is sufficient yt there is this generall rule for it. Thou shalt not peruert any mans right. But let vsus knowe that straungers are to be more specially maintained, and yt God taketh not on himselfe ye defence of them without iust cause: insomuch that whosoeuer offereth thē any outrage or wrong, shalbe called to pleade his cause before him. When we heare this, let vsus looke more narrowely vntounto ourselues, and not think to dally with such a maister as God is. But let vsus learne to vse such rightfulnes towards men, yt if a stranger come before vsus, he may hauehave as much right done for him, as if hee had all the fauour of the whole worlde, or as if he were well knowen vntounto vsus, and as if we did feare least some reproch should come vntounto vsus by the contrary, & as if he were able to seeke further to make vsus punished for our euill dealing. Let vsus on our part doe that which our Lorde cōmandeth vsus: especially seeing that besides the promise which he maketh, he also threatneth vsus. On the one side he seeketh to winne vsus by mildenes and gentlenes, saying: Hearken to mee: yee shall not loose your labour when you doe good vntounto straungers and such as are vnknowen vntounto you. And againe on the other side (as I told you) he threatneth vsus, to the intent we should not thinke that we are escaped although men complaine not of vsus. Yet notwithstanding there be many with whom this warning beareth no sway at all. The Lawe of God hath alwayes bin: and yet what iustice hath beene shewed vntounto strangers? Men hauehave doone the worst they could vntounto them, and the faulte is nothing accounted of. And why? For if I bee to doe iustice, and I see that in dooing the stranger right I shall offende him whom I knowe: O I will not doe it. And verily I knowe not through what madnesse it cōmeth to passe, that all folke although they knowe that it is ill doone, cease not for all that, to procure the bolstering and bearing out of their owne countreymen and citizens, and of such as are of the same place that they themselues be of. And why? O will one say, our acquaintance must not be iniured. That is the common speech. But in the meane while we pull the wrath of God vponupon the whole towne and countrey, and yet we thinke not of it. If men be asked in this case; what? will ye be at defiance with God? They will say: No. We must doe Iustice, we must execute punishmentes. Againe if a man speake of the oppression which hath bin vsed towardes a straunger, euerie man will bee a Iudge in the case and say: there is no reason that one which is in credit and estimation should be borne withal, and a stranger troden vnderunder foote, but that hee to whome the right of the matter belongeth should hauehave it. And yet for all this, when the thing commeth to the proofe, there is nothing but fauour and corruption; The poore straungers are left and forsaken, and there is no Iustice to be had for them. Yee see howe this Lawe of GOD hath beene euill practised in all times. But this is no excuse for vsus. Let vsus therefore bethinke ourselues to pitie such as are despised of the worlde, knowing that if wee vexe and grieue them, we offer God the iniurie. And if we helpe them, God wil accept of such seruice. Asmuch is to be sayde concerning the widowes and fatherlesse. The fatherlesse are sometimes deuoured. And why? They seeme to be left for a pray. The case is like as touching widowes. But God opposeth himselfe against this wickednesse of men, and sheweth that he hath a care of them. Let vsus therefore walke in such sort in the presence of God, that we respect not the worlde to say: O I feare that if I do not wel I shal heare of it. But let vsus alwayes mind this poynt, that nothing can be hidden from the sight of God: and although men beare with vsus and we stand stil in their fauour, yet if the curse of God light vponupon our heads, all the friendships in the world shall stand vsus in no stead. Let vsus mind this; and in minding thereof, let vsus be moued thereby to abstaine from all wrong dooing, although wee be perswaded that in respect of men wee may well and lawefully doe it. Nowe God purposely alleadgeth: That the people ought to remember howe they were sometimes seruauntes in the Lande of Egypt, and that God brought them from thence euen to the intent that they should walke as he appointed them. Willingly ought wee to hauehave compassion on an other mans miserie, when we for our part hauehave beene pinched with the like. For he which neuer knewe what miserie meant, hath no pitie on them which are distressed. But when we ourselues hauehave tasted of many miseries and afflictions, it ought to make vsus the more pitifull to relieue those which are in the like estate, which are presently afflicted as well as we hauehave beene. And that is the cause why God in this place putteth the Iewes in minde, that they had beene seruauntes in the Lande of Egypt. For one which is borne in a rich house, which hath beene dainetily brought vp, which hath beene alwaies crouched vntounto, which neuer had a crooked word giuen him to grieue him withall, such a one when he seeth a poore man thinketh that hee is one of an other kinde than himselfe is of, and hee vouchsafeth not to looke vppon him as on his neighbour. But if a man hauehave endured much trouble, when he seeth any one to be grieued and troden vnderunder foote, he bethinketh himselfe thus: Alas I my selfe was sometimes thus trampled on, and nowe albeit GOD hath exempted me from the like miserie, yet must I not forgette that which I hauehave tasted of heretofore. And heereupon he calleth to minde all the afflictions which he hath suffered. What? I was grieued at the verie heart when such wrong was done me; therefore I must nowe shewe that I pitie his case, who is presently so oppressed. This affection is in vsus by nature. God therefore leadeth vsus vntounto this consideration. And heere we be warned howe greatly eueryevery man is addicted to himselfe. For if our affections were so well ruled as they should be, there woulde bee greater kindenesse in vsus to take pitie of them which endure afflictions. For there is not that man in the world, which ought not to bee a lookingglasse for vsus, to behold our owne nature in him, because that God hath ioyned vsus al together. So when one endureth griefe and miserie, we shoulde open our bowels (as I may say) vponupon him, and suffer part of his griefe with him. But what? We are far ynough from doing of any such thing. For eueryevery of vsus is too well contented to be at his owne ease and rest, yt if we see others in miserie, we leaue thē in the same case; nay we shut our eyes, and will not looke vppon them. Now for this cause it is needful that God should bring vsus home to our selues, to teache vsus to say: Looke on thy selfe: what if thou wert in the same state? It is a signe then that wee are too much wedded to our owne profite, when we hauehave so litle compassion on them which are in miserie; and that we are worse than the brute beastes, when wee are no otherwise moued in that behalfe. Yet neuerthelesse it is not for nought that God leadeth vsus in this wise vntounto the minding of our owne condition, to shewe what wickednesse and corruption is in our nature. And seeing wee knowe it, let vsus learne to vse such prickes as these are, to quicken vsus vp to the discharge of our dueties, that when wee see any man molested, we may endeuour to helpe him according vntounto our abilitie. And why? Because he is a creature made vntounto the Image of God, because he is our brother, because the like miserie may betide vsus, or hath alredie happened vntounto vsus, at which time we also desired to be relieued. Let eueryevery man therefore quicken vppe himselfe by this meanes, as with a goade which we see God vseth to pricke vsus forward: and when we foreslowe to do our duetie, let eueryevery man accuse himself and say, What? It seemeth that thou art become a beast in that thou takest no pitie on him which endureth miserie: If thou wert in his place thou wouldest hauehave all the worlde runne to relieue thee: and canst thou any longer number thy selfe in the aray of men, when thou takest no greater care of a creature which is made vntounto the Image and likenes of God? Thus a man ought to quicken himselfe vp in his dutie. Now if we be exhorted to hauehave such pitie on thē which are in any kind of miserie, how much lesse may it be lawful for vsus to come & lift vp ourselues against thē like wilde beastes, and to tread them vnderunder foote, which are destitute of all ayde and helpe? God cōmandeth vsus to relieue & to succor them, and what wickednes were it then for vsus to come to molest and trouble thē? So then let vsus learne, first of all to abstaine from all iniury and harme doing: and yet let vsus not beare ourselues in hande, yt we are so discharged, when we hauehave done no harme: but let vsus furthermore endeuor to relieue ye oppressed, by helping them, and by bringing to passe yt they may find a way to be deliuered out of their miserie: let eueryevery man employ himselfe hereunto. And if we thinke yt in respect of men our labour is but lost, let vsus know yt such seruice of ours is acceptable vntounto God, and that we shall not faile of his blessing: and let this stirre vsus vp, accordingly as we are warned in this place.
Nowe let vsus kneele downe in the presence of our good GOD with acknowledging of our faultes, praying him to make vsus feele them better than hitherunto wee hauehave doone: and that aboue all, (seeing hee hath ioyned vsus together as brethren, adopting vsus all into the number of his children) we may so serue and honour him, as we may therewtall liue in brotherly louelove one with an other, succouring one another in all our necessities, and abstayning from all malice, outrages, and deceites, in such sorte as our conuersation in this worlde bee a true testimonie vntounto vsus that our God gouerneth vsus by his spirite, and hath giuen vntounto vsus the marke of that inheritaunce whereunto wee labour to come. That it may please him to graunt this grace, not onelyonly vntounto vsus, but also to all people and nations of the earth, &c.