Sermons on Deuteronomy, Sermons · Sermon 142
On Wednesday the xij of Februarie., 1556. The CXLII. Sermon which is the first vponupon the fiue and twentith Chapter.
WHen there is any strife betweene men, they shall come vntounto Iudgemēt: and they shall hauehave Iustice done them, by declaring him iust which is iust, and by pronouncing him wicked which is wicked.
2 And if the wicked be founde worthy of beating, the Iudge shall cause him to be layde down and to be beaten before his face, according to his trespasse, vntounto a certaine number of stripes.
3 Fortie stripes shall he cause him to hauehave, and not aboue: least if hee shoulde be beaten aboue this number of stripes, thy brother should appeare despised in thy sight.
4 Thou shalt not mussell the oxe his mouth which treadeth out the corne.
OVr Lorde in this place sheweth thē which hauehave the charge of Iustice, what they ought to do when anie man hath wronged his neyghbour. For wee knowe that ciuill order is ordayned on earth,…. Tim. 2.2. to the ende that eueryevery man might liue quietly, so as the weaker bee not borne to the grounde by the stronger, but that right and equitie might beare rule. If this were not, men were better to be beastes to raunge in the wilde forrestes: for the beastes yet can maintaine and keepe themselues one with another. But wee knowe that men are of so peruerse and crooked a nature, that eueryevery one woulde scratch out his neighbours eyes, if there were no bridle to hold them in. Seeing then it is so that God hath ordained magistrates to represse the leaude behauiours of men, and not to suffer any iniurious and wrongfull dealinges to escape vnpunished: it is not without cause that our Lorde commandeth heere, that if a man be vniustly molested, and complaine of it, he shall hauehave Iustice done him. And although it be here expressely spoken of such iniuries as men complaine of; yet meaneth he not, that if any wickednes be committed and not complained of, the magistrates should winke at it, and dissemble it. For when a man is offended and seeketh thereupon for iustice, he shall hauehave peraduenture some reasonable amendes. But in the meane time yee shall see God offended, ye shall see a crime committed not against one man onelyonly, but against all; and yet no plainetife founde in this case; for wee knowe that such zeale is not to be founde in the worlde; nay we are falne nowe into those times of which the prophet Elias spake:1… Kin. 19.10 That there is not one which standeth vppe to mainetaine the quarell of God: and except we see that either we ourselues are like to sustaine losse, or may make the matter gainefull vntounto vsus; we withdraw ourselues, our mouthes are shutte vp. And therfore the magistrates may not thinke themselues excused, although they hauehave no alarmes rung in their eares, nor complaintes made vntounto them: for they ought to bee watchfull to punish such faults as are committed: they ought to enquire after them although they be not first made priuie vntounto them. Neuerthelesse GOD will hauehave them to heare the cries of those which are oppressed, and to reach out their hands vntounto them. And in very deede it is sayde that God will be on their side which are wrongfully intreated, & will defende them. The holy scripture pronounceth oftentimes that their cries are heard vppe into heauen.Psal. 12.6. Nowe God hauing first declared that; appointeth such here belowe as shall execute Iustice in his name. Seeing hee heareth them which complaine vntounto him, from the heauens; if earthly Iudges play the deafe men, shal they escape for it? Doubtlesse nay. The register bookes shall one day be opened▪ & God will shewe that there were these and these outrages and violences committed, & no redresse of thē. Let vsus therefore note well, that God meant in this place to declare, that he wil cal those which beare the sworde of Iustice to their account and reckening, if they wittingly permit any man to be iniured and troden vnderunder foote. And in verie deede nature hath taught vsus that. The Paynims which had not the lawe of Moses knewe full well that eueryevery man ought to hauehave right, and that he which was oppressed, if he had desired it, ought to hauehave Iustice doone him, or else that too great disorder and crueltie shoulde bee shewed. And yet for all that we see howe carelesse men are in this behalfe, and howe that if a man be but a little fauoured, his fault shalbe winked at, and hee which is beaten or otherwise ill entreated, shall be sent away with some floute or other, and he which offered him the wrong shal escape. This is common to bee seene. And therefore our Lorde had neede to declare what interest himselfe hath in this matter, to put magistrates in mind that if they discharge not their dueties faythfully, they hauehave a soueraine Iudge, and that if there be no place of Iustice to appeale vntounto in this worlde, hee will in the ende holde his Assises, and heare those causes handled, which hauehave beene cast aside and buried. As we see that the Iudges are oftentimes deafe in a poore mans sute, so as if he come to demaunde Iustice, in deede there is not any that will bee so bolde as to say: Gette thee hence for thou shalt hauehave no Iustice heere: there is none that will speake so impudently. But some will say: well, put vppe your bill: and at eight dayes ende, yee shall hauehave one giuegive him a flirt with his finger to doe him to wit thereby, that hee doeth but grauell himselfe in vaine. For there shall be so many shiftes, and so many delayes vsed, that hee shall be at his wittes ende, and not knowe what to doe: nay you shall hauehave one or other come and whisper in his eare and say: Alas poore fellowe why doest thou trouble thy selfe? Thou …eest heere is no helpe for thee: Nay thou shalt bee made beleeue that thou beganst the quarell and that thou wert the authour of the riot, and so thou shalt be punished thy selfe. And therefore thou wer… best to put vp the blowes which thou hast without farther pursuing of thy cause. The Iudges all this while will not say a worde, they will shewe some good countenaunce like Idolles, but yet notwithstanding they giuegive their consent vntounto such wrongfull dealing, and they are partakers of such trecherie, that hee which is molested and afflicted, after he hath spent his monney and taken great paines, goeth away and is mocked. Beholde in what estate we are. And this wickednes is ordinarily practised. And therefore we see that this lawe wherein our lord declareth that he will hauehave him which complaineth, heard, and his case tried, is not superfluous.
And he addeth afterwardes: That he which is iust, must be declared such a one, and he which hath offended must be condemned. We see that God is not contented to hauehave the ceremonie only vsed, and that men should receiue the inditement▪ or bill or supplication which is put vp; but he will hauehave the Iudge to proceede to definitiue sentence. For this long differring of sentēce, serueth to no other ende, but to hinder all right and to wearie the partie whose cause is iust, & thereby to make him giuegive ouer his sute. That is the very ende of it. In deede this is ill dealing: but yet is it commonly vsed. So then for this cause God hauing first commaunded that mens complaints should be hearde, addeth that they must proceede vntounto sentence. As if he had sayd; that the Iudges must deale simply and vprightly, and not thinke that they hauehave discharged their duetie, when they hauehave made men beleeue that they hauehave done somewhat: but they must make a riddance of such causes as come before them, they must condemn him which hath done wrong, & maintaine the iust man, they must declare themselues to be the protectours of good causes. Thus we see in effect what Gods meaning is in this place. And heereby we may gather howe farre we are from following the rule which is giuen vsus. For a man may see oftentimes the clean contrarie. But yet for all that, this doctrine ought to be receiued, and although corruptions be ouer common in the worlde, yet seeing God hath vouchsafed to teach them with his owne mouth which sitte in the seate of Iustice, lette them thinke so much the better on their duetie, lette them take the bitte in their mouthes as we say, and suffer themselues to be ruled by GOD, and let them knowe that if they abuse their estate and calling, it is not for nought that GOD hath spoken. And therefore let them be the better instructed to their saluation. But if they make no account hereof, they shall perceiue that GOD dallyeth not in pronouncing his vengeaunce against them: but that he will speedily execute it, if they be so negligent in dooing that which hee commaundeth. And in verie deede men are too too blockishe, (I meane those which were placed in the seate of Iustiue) in that the honour which GOD vouchsafeth them, mooueth them not to doe their dueties. Is it a small thing to maynetaine right, and to condemne that which is euill? Nay verily: For it belongeth vntounto God. It is GOD that is the fountaine of all Iustice, and of all trueth: it is hee which is the maintayner of it. Therefore when we see that God hath exalted mortall creatures so much and aduaunced them to so high degree, as to maintaine his owne cause to say: This is right, and this is wrong; when God (I say) hath giuen men such authoritie, is there not in them an ouer wicked or rather an ouer beastlie vnthankefulnesse, if they bee not moued heereby with some zeale to dischardge theyr duetie?
But heere a man might demaunde, whether he which is wrongfully hurt may complayne or no. For we are commaunded to be patient: and we knowe the exhortation of our Lorde Iesus Christ:Matt. 5.3.9 If one strike thee on the cheeke, receiue two blowes rather than seeke to reuendge thy selfe of him which did thee wrong. Nowe then, if wee must bee patient in iniuries as we are commaunded: howe is it lawefull to make our complaint before a Iudge? This matter shall be handled more at large anon. Neuerthelesse let vsus note heere, first that when God ordaineth a forme of ciuill order, hee treate…h not alwayes what is lawfull for euerie partie▪ ou… he sheweth what is the office of Magistrates. that is to be noted for one point. Secondly let vsus note, that God meant to arme the magistrate to defende eueryevery mans right and to see that no man bee wronged either in his bodie or in his goods: and his so doing is to this intent, that we should vse this benefite of his: but yet no otherwise than according to his will. Now then albeit the magistrates ought to consider that they hauehave authoritie to punish euill doers, so as euerie man may liue in peace and not be oppressed by any other which is stronger than himself: yet notwithstanding, this letteth not but that we may suffer those iniuries which are doone vntounto vsus, euen as God commaundeth vsus, and not be ledde with any desire of reuenge. A man will inferre thereupon, that then it is not lawefull to complaine. Nay, that followeth not. For when our Lorde Iesus Christ forbiddeth all his to reuenge themselues, it is no let but that they may procure the punishment of outrages asmuch as lyeth in them, so it be doone without all malice and heart burning. In deede I graunt that this is a rare case and verie harde to be founde. For assoone as a man is iniured, he is kindled straitway, and thereupon he conceiueth rancour, hee fretteth and sumeth, and when he commeth before the Iudge, he speweth foorth his poyson in such sort, that any man may easily perceiue his heart and minde is enuenomed. Ye see then where the whole mischiefe lyeth, to wit in this, that we are set vponupon reuenge, wee maintane our owne priuate quarell, so that in effect we desire nothing else but yt he which hath done vsus harme, may hauehave his payment, and we by that meanes be reuendged. But if a man desire to liue at peace, and when any wrong is doone vntounto him, he is ready to procure ye welfare of his enemie, then, so his heart bee stil cleere, let him not forbeare to complaine vntounto some magistrate that the offender may be punished. And why? To the end that the euill may be repressed and practised no more; for it is a kind of graunting of libertie to doe euill, when euill doings be winked at and scape vnpunished. But yet for all this, let vsus beware that wee shroude not our selues vainely vnderunder this pretence of saying that wee may hauehave recourse vntounto the lawe, so we conceiue no wicked desire nor enmitie: let vsus not (say I) make this our buckler, as though we were escaped from the hande of God. If there be any hypocrisie in vsus, let eueryevery man hauehave an eye vntounto himselfe, and if we breede any rancour in vsus, so as we desire his harme & losse which hath wronged vsus; let vsus condemne ourselues before God. Although Iustice be ordained to maintaine vsus, yet we deceiue ourselues if we bring thither any vnruly passion of our owne, and followe not this rule of rendring good for euill,Matt. 5.44. and of praying for them which curse vsus, and of doing good vntounto them which persecute vsus. If wee followe not this rule, we shalbe alwayes condemned before GOD. We may well protest, I seeke not to reuenge my selfe with mine owne handes, I attempt nothing but that which I may doe: but yet for all that, we abuse Iustice, when we proceede not with such vprightnesse and simplicitie as GOD commaundeth vsus. Let vsus therefore note wel, that although it be sayde in this place, that the Iudges shall beare the plainetifes and iudge their cause: yet is it not lawefull for any man to accuse his neighbour, if he doe it thorough enmitie and euill will. And this letteth not but that we ought alwayes to be patient for those iniuries which men doe vntounto vsus. For what doeth patience impose? Not that wee shoulde not onelyonly not bee set vppon reuenge▪ but also that wee should seeke to doe them good which persecute vsus, and that we should pray for them which curse vsus. This is the thing which we are commaunded, and therefore let vsus followe it; and then it shall be lawefull for vsus to flee for refuge vntounto them, which are armed with authoritie to maintaine the good and to punish the wicked, and to represse all wrongful and outragious dealings: we may then I say hauehave our recourse vntounto them.
Nowe it followeth: That the wicked man shalbe condemned according to his desert. There is here no mention of such offences as were to be punished by death. For if there were murder committed, or adulterie, or such like thinges; they were punished by death. We hauehave seene howe God commaunded that all such kindes of wickednesse should be vtterly rooted out: but here he speaketh but of such iniuries as deserue some other chastisement. And that is the cause why it is sayde, That the malefactour shall be punished according to his desert, yet so that he shall not hauehave aboue fortie stripes. For they vsed a whippe made of an oxe hide, to chastise them which dealt wrongfully and outragiously with their neighbour, alwayes prouided that the offence deserued not death. It is sayde: That they shall no… passe the number of fortie stripes. And why? To the intent that the man shoulde not be mangled or disfigured in his body, but remaine whole and sounde. Ye see then in effect what is heere declared, to wit, first that the sentence must not be giuen in vaine: and secondly that some moderation must be vsed, so as the rigour be not excessiue. First I say the sentence must not be in vaine, but it must be put in execution. For sometimes yee shall see Iudges make a countenaunce of thundring at a man: howebeit, that shalbe but for some policie. When they are minded to let an offender escape they will condemne him to doubble and trebble punishment. What? [say they] This wicked fellowe is not worthy to liue. A man would maruaile to heare them: but when the thing should be put in execution, it falleth out to a mockerie. But our Lorde sheweth that they may not dally so with him: and that seeing the magistrates beare not the sworde in vaine nor are armed with authoritie in way of dallyaunce; they must vse their power, and when they hauehave pronounced sentence, they must afterwardes doe Iustice in executing of it. And that is the very cause why they are called the soules of the Lawe. For a lawe without magistrates, is as a bodie which hath neither sense nor mouing. And when the bodie is idle and stirreth not, it is a signe that the soule is altogether blockish. And therefore when there are good lawes, and some outwarde forme of Iustice, and yet for all that there is no execution thereof; Insomuch that it shalbe sayde: Thus it must be, and yet the Statutes shalbe disobeyed; yea and sentence shalbe giuen, and yet slippe away vnexecuted: Surely it is a token of too grosse blockishnesse in those which shold giuegive strength to ye law, yt it might not be vnprofitable. That thē is y• thing which God declareth in the first place For speaking of the executing of sentence, hee sayeth: Lette the iust be declared for such a one, and lette him which hath doone wrong bee condemned; lette him bee punished according to his deserts. Nowe heereby he giueth vsus to vnderstand that we must not lette any such faultes scape as ought to be punished; neither behoueth it vsus alonely to shewe our zeale in punishing of greate enormities: but also to consider that smaller faultes drawe on the greater when they are let alone as buried. God therefore pronounceth expressely that the malefactour shall be punished. And when? Not onelyonly when hee hath offended so grieuously that his fault is vnpardonable: but if the fault be litle, he will hauehave the punishment and correction aunswerable thereunto: hee will not hauehave men to say: O it is a small fault: lette it passe. Well, the matter is not great, he may escape the better cheape. No: howe small soeuer his offence be, hee will hauehave him smart for it, and be an example vntounto others. Let vsus therefore weigh this worde well, yea, let vsus weigh it so much the better because wee see that the practise noweadayes runneth cleane contrarie: for men seeke nothing else but to lessen their faultes. In deede a man shall not bee altogither excused when he hath offended: but yet neuerthelesse hee which doeth the wrong shall finde alwayes some aduocate to pleade for him, yea euen without bearing the name of it. He ought to be as a Iudge in the case; and yet he will so mitigate the faulte as it shall not be punishable, faire gloses shall still be founde to colour the matter withall: O sir will one say: There is such a circumstaunce, there is this and that to be considered in the case: & so the tenth part of mens faults shal not bee punished. For why? They bee not found so grieuous and hainous as they be in deede. No, but yet for al yt, if the fault bee small, God will hauehave the chastisement answearable thereunto; and if it be greate, he wil hauehave the punishment the more seuere and greeuous. Thus yee see in effect what wee hauehave to beare in minde.
Nowe whereas GOD speaketh thus vntounto earthly Iudges, let vsus knowe that for his parte he might well punish vsus by his iustice, and that not for petie faultes, but for notorious transgressions. Who is so iust and innocent among vsus, that he findeth not himselfe faultie before God, yea and that in many offences? Moreouer how many faults do we commit through vnaduisednesse, when we thinke not on them? And therefore if God vsed not great merciemercy towardes vsus, he should lift vp his hand against vsus, and drowne vsus in the pitte of destruction euerie minute of an houre. So then whereas wee liue still and are preserued; lette vsus acknowledge that it is thorough the infinite goodnesse of our God. For if as touching earthly Iustice hee commandeth the least faultes to be punished, he might himselfe by greater reason lay his hande vponupon vsus, euen to roote vsus out of the earth, especially considering the infinite number of faultes whereof we be guiltie before him. And if it be alleadged; Well then, seeing God is so mercifull, ought not men also to be mercifull, and so to followe him? it is easily aunswered: That GOD hath this libertie to forgiue, whome hee will: besides this, he hath also his latter iudgement which he reserueth vntounto himselfe. We see in deede, that he beareth with the contemners of his maiesty, and with those which are most harde hearted, and vnamendeable, he winketh at them, he maketh no reckening to punish them: but the time which he giueth them shall cost thē very deere. They may well vse that diuelishe prouerbe of theirs: That the time is woorth a mans monie: but it had beene better for them that they had beene reformed at first, that so to hauehave nourished the vengeaunce of God against themselues. For after that they hauehave defied him to ye vtmost, they shall in the ende feele that they abused his goodnesse ouermuch, which waited their leasure so long and allured them vntounto repentaunce. God then reserueth vntounto himselfe a iudgement which appeareth not yet vntounto men. But as for mortall men which are Iudges, they must doe their duetie, they hauehave their rule and their lesson deliuered vntounto them, let them sticke to that, and discharge themselues. So then lette vsus learne to vnderstande, that our Lorde sheweth himselfe very gentle and pitifull towardes vsus, in that we liue still in this worlde and are nourished still at his handes, and in that he beareth so mercifully with vsus. For why? Our faults towardes him are innumerable, and wee shoulde be killed with stripes if he vsed not this inestimable goodnesse which I hauehave spoken of.
Moreouer secondly in this place here is mention made of moderating the chastisementes which are vsed. For the Iudges ought alwayes to consider that they sitte in Iustice in the behalfe of GOD, and therefore into that seate which is holy and dedicated to the dooing of right, they may not bring their owne passions, to feede their owne choler, and to deale crossely and ouerthwartly as they themselues list. God therefore in saying, that there shalbe a certaine number of stripes, declareth expressely that there must be a reasonable measure vsed in punishing. Verily when a man is not to be cleane rooted out, but to liue still in the worlde, God will not hauehave him maimed that he should become vnprofitable as touching his body. For what a thing were it if a man should be so rigorously handled as to be made a cripple so as hee can no more helpe himselfe? It were better hee had beene put to death at the first, than to be left to pine away in this worlde, and to be as a blocke. Nowe therefore when a man is to bee left aliue still, GOD will hauehave the Iudges to hauehave a regarde that he be not beaten or scourged in such wise as he be disfigured or made vnable to helpe himselfe. That is the very thing which God will hauehave men to looke vntounto. And for the same cause he setteth downe heere the number of stripes, to wit, fortie stripes, and that at the most. Nowe the Iewes being ful of Ceremonies tooke away one stripe: and it is the manner of men to adde alwayes somewhat to the lawe of God, as though all perfection were not contained in it. Truely GOD hadde sayde vntounto them, Ye shall nor adde, nor diminish any thing from that which I hauehave spoken: but mennes affections are euer boyling, and men will alwayes bee wiser than it is lawefull for them to bee. And that is the very cause of the inuenting so many rules & obseruations; of the which sort there are a number of thinges in the Popedome. And why? it is good to doe so (say they): a man can not do too much. In deede a man can not do to much in conforming himselfe to the will of God. For howe great soeuer our care bee in that behalfe, yet our weakenesse will not suffer vsus to be linked thereunto in such sorte as were requisite. But to adde any thing vntounto that which GOD commaundeth, is alwayes an ouerweening and presumption worthie to bee condemned. Yet neuerthelesse it was the manner of the Iewes to giuegive thirtie and nine stripes. And why? They thought thus with themselues: Oh it is to bee doubted least when a man hadde giuen fourtie stripes hee coulde not withholde himselfe from giuing one more, and so by that meanes he shold goe beyonde the Law. Ye say well: but our lord had no respect of such small tryfles. He ordained onelyonly that there should be a moderation in all the chastisementes, which were made: I meane alwayes when the offence deserued not death, as we hauehave declared afore. But as touching this obseruation, it hath beene a long time among the Iewes it is yet in vse among them at this day. Saint Paule sheweth it where hee reporteth that he was fiue times whipped. For albeit that at that time the Iewes had no iniurisdiction nor rule in their owne handes, yet some kinde of chastisement was left vntounto thē in their Synagogues: so that when any offended among them, if the crime touched not the publike estate, they had authoritie to correct him after the manner of their countrey.2. Cor. 11.24 And Saint Paule sayth that he was beaten in this wise fiue times. And I receiued (sayth he) fortie stripes saue one. When he sayth saue one, he giueth vsus to vnderstande, that the Iewes neuer tormented him but with extreeme rigour: I meane as farre as their power stretched. For if they coulde hauehave killed him and eaten him vppe, they would hauehave done it: they sought nothing else but to teare Saint Paule in peeces as farre as their rage and furie draue them. But because it was not lawefull for them to passe any farther, the scourged him vntounto thirtie and nine stripes, according as it was sayde, that the punishment must be made according to the desert. But a man coulde finde no such desert in Saint Paule: for it was for the name of our Lorde Iesus Christ that he snffered such punishment. But we see the crueltie of the Iewes who coulde not be satisfied without they had vsed the vtmost extremitie that they coulde against Saint Paule. Beholde how hypocrites would obserue the lawe of God in vsing of some formalitie: but in the meane time they misse alwayes in the substaunce. So much the more therefore ought we to be warned to hauehave an eye vntounto Gods meaning: and when wee see what it pleaseth him to commaunde vsus, lette vsus holde ourselues vntounto it, let euerie man stay himselfe thereupon, let vsus not turne aside from it neither vntounto the right hande nor vntounto the left, and in so doing we can not erre. And that is the thing in effect which we hauehave to beare in minde vponupon this place. Nowe if such chastisementes must be vsed for the smaller iniurie, where a man can not complaine of any great matter, as that his arme is cut off, or such a wounde is giuen him as will sticke by him all the time of his life, but only that one hath hurte him either in his good name or in his bodie: if God (I say) will hauehave such a fault so punished, and that the malefactour shall not escape: what shall be done to those faultes which are more haynous? Shall the Iudges bee helde excused if they lette them scape? Doubtlesse nay. And therefore let vsus conclude, that seeing God will hauehave the rigour of Iustice vsed, (howebeit with such moderation as it behooueth,) euen where the violence that hath beene doone is not of any greate importaunce. Surely it is a much more likelihoode in reason, that if there be any greater trespasse committed, (as if a man be maimed in his mē bers) the offender shall not in that behalfe bee spared, (as we hauehave seene in an other place) that an eye shall be giuen for an eye, an arme for an arme, a foote for a foote. Insomuch that if a man hauehave offeded in such a case, it is not for men to shewe merciemercy; but the malefactour must passe vnderunder the edge of the sworde, and be made an example for all others, to the intent that eueryevery man by that meanes may be occasioned to holde himselfe short from presuming to offer any such like outrage vntounto his neighbors. Thus yee see in effect what wee hauehave to beare in minde.
And farther, if it bee expressely sayde: that no one man shall be suffered to hauehave wrong, but that hee which doeth it shall bee chastised and punished according to his desert, lette vsus note that if anie man passe his boundes so farre, as to sette himselfe against a whole state, as it were in defiaunce both of God and the worlde, hee must bee the more grieuously punished: and that if the Iudges and Magistrates suffer such wickednesse vnpunished, there is no excuse for them. And why? For if there be a poore man, a man of no account, such a one as men might bobbe out his eyes, and hee complaine, God will hauehave him hearde, yea and hee wil hauehave right done vntounto him. Howe much more then, if there be as it were a waterfludde, that ouerfloweth all, wherein eueryevery man hath interest, and the whole state of a people standeth in hazarde by dissention? If that bee not repressed, wee must not looke that some one man alone will cry out vntounto GOD, but the ayre must needes ring loude with outcryes: in so much that all the confusions and disorders which wee shall hauehave suffered will bee as outcryes and complayninges vntounto GOD against them which hauehave not vsed the authoritie and power which was committed vntounto them. Thus yee see in effect what wee hauehave to beare in minde vppon this place.
Nowe it is sayde by and by after: That the Oxe which treadeth out the Corne shal not be musseled, and that wee must not binde his chappes together, so as he shoulde not open them to feede. No doubt but that in this place GOD meant to perswade men vntounto gentlenes and humanitie: as before he forbad vsus to keepe backe the wages of the hyreling,….15. which hath bestowed himselfe in our seruice. And why? Bicause he sustaineth his life by his labour. It were therefore an ouergreat crueltie to defraude him of his labour when hee hath doone his worke. And so in this place it is expresly spoken of the oxe which laboreth: as if our Lord had saide, that vprightnes and equitie ought to be ministred euen vntounto the brute beastes. The Oxe cannot complaine though he bee defrauded of his foode when he hath doone his worke: but God taketh pitie of him, bicause he is his creature; and hee will not hauehave vsus to abuse the beastes beyonde measure, but to nourish them and to hauehave care of them. And that is the cause why Salomon saieth in the 12. Chapter of his prouerbes;… That the iust man hath a care of his beast. If a man spare neyther his horse, nor his Oxe, nor his Asse, therein hee bewrayeth the wickednesse of his nature. And if he say: tush I care not, for it is but a brute beast: [I answer again]: Yea but it is a creature of God. It is said that the goodnesse and merciemercy of God extendeth to all the beastes of the earth.… It is not said onelyonly of men whom God hath made after his owne Image and likenesse: but the beastes also are comprised therein as well as they. If God vouchsafe to consider of beastes, if he vouchsafe to hauehave a care of them; what ought wee to doe which are but poore wormes of the earth, which are nothing but rottennes? Wee thinke it were much against our honour to take care of beasts: but whē God gaue them vsus in subiection for our vse, it was vnderunder no other condition, but yt employing them to our labour, wee should also vse kindnes and gentlenes towardes them. And Salomon saith, not onelyonly that the iust man hath a care of his beast, but he saith also that the bowels of the wicked man are cruell: as if he had said, a frowarde and churlish man hath no pitie nor compassion in him, no not euen towardes his like; he tormenteth his brethren, hee trampleth on one vnderunder his feete, he oppresseth another, he would such the marrow out of a poore mans bones if he might possibly do it, he wold eat his flesh, he wold drink his bloud: to be short, there is nothing but crueltie in him which is of a malicious nature. But if there be any equitie and vprightnes in vsus, we wil shewe it not onelyonly towards our next neighbours & such as are of ye same brotherhood with vsus, but euen vntounto ye brute beastes also: bicause God hath formed & created them, and bicause he vouchsafeth to preserue them through his prouidence, and prouideth them of foode, and (at a word) careth for them: and lastly bicause that when he did put them in subiection vntounto vsus, he did it with condition yt wee should handle them gently: that as we deale rightfully with men, so we should vse the like duetie euen towardes the brute beastes, which hauehave no reason, nor vnderstanding, nor cannot complaine of the iniuries which are done vntounto them.
But yet neuerthelesse God hath not in this place respected simply the brute beastes: as S. Paule also sheweth in the ninth Chapter of the first Epistle to the Corinthians.1. Cor. 9.10 Hath God care of Oxen, (saith he?) S. Paul meaneth not by these wordes, yt God careth not for the beastes which he hath created, as wee hauehave already declared: for then should hee gainsay all the holy scripture: and experience also sheweth vsus that God must needes hauehave a care to prouide for the beasts. For the earth yeeldeth not fruit of it selfe; but as it hath vertue giuen vntounto it from aboue. When we see herbs and such like things to grow, we are giuen to vnderstand thereby, that God is the purueiour for the whole world, euen for the beastes of the earth, and for the birdes, and for al things. He prouideth them of foode to nourish them withal. By this (I say) wee see, that God hath a care of oxen: but S Paul meaneth yt his principal care is not for them. He treateth purposely of the ministers maintenance, and sayth, that they ought to be fedde and susteined, and not skanted of their liuing: and he sheweth that seeing they are appointed of God to deliuer forth foode for mens soules, it were an ouergreat wickednesse & crueltie to abridge them of such wages as is due vntounto them. And heerewithall to make them the more ashamed which would play the niggardes in this behalfe, he saith vntounto them: What? God hath not onelyonly ordained that the man which laboreth should be fedde and maintained, but hee speaketh of oxen also. Is it bicause he hath a care of them? That is to say, is it bicause that oxen are in the highest and most soueraigne degree? No. For we know that the oxen were created for mēs sakes. Let vsus cast our eye on all things whether they be aboue or beneath, in heauen or in earth; and we shall see that all is for our vse and profit. When God created the sunne, it was not to lighten himselfe, but to giuegive light vntounto vsus. As much is to be said of the Moone and of the starres: they are ordayned to serue vsus, as it hath bin elsewhere already declared. Agayne, although the earth bring foorth herbes for the brute beastes, yet neuerthelesse all is referred vntounto men, and God woulde hauehave vsus to acknowledge therein his fatherly goodnesse, and the great louelove which he vseth towardes vsus. Seeing then it is so that GOD hath neither created nor sustayned the brute beastes, but onelyonly in respect of referring all vntounto the vse of menne: Let vsus knowe that when hee sayeth wee must not defraude the beastes which hauehave trauayled for vsus, but nourishe and sustayne them: it is to the intent that wee shoulde learne to exercise all manner of kindnesse, and that when men hauehave spent both their sweate and bloud in our seruice, it standeth much more with reason that wee shoulde not deale niggardly with them by withholding from them their due wages, but rather that wee shoulde sustaine them, not onelyonly by paying them their dayly wages and by giuing them sustenaunce and foode, but also by giuing them wherewith to maintayne them: for there are some which coulde bee contented at three dayes ende to hauehave a poore man killed, when he hath serued them; for all is one with them, so they may reape any profite by him. But contrariwise God sheweth vsus that we ought to deale so friendly with those which labour for vsus, that wee grieue them not beyond measure, but that they may continue and bee occasioned to giuegive GOD thankes in their trauayle. For there is no doubt but God ment in this place, to correct the crueltie which is in the riche who employ poore folke in their seruice, and yet recompence them not for their paynes.
On the other side hee sheweth also that hee which is ydle and vnprofitable deserueth not to be nourished or regarded. For we see that God hath commaunded euen the beastes to labour that they may be nourished. Seeing it is so, what shalbe saide of men who ought to consider for what ende they are created. A beast indeede hath his naturall inclination: but hee hath no discretion to say: There is a God which hath created mee. There is no such thing in a beast. And yet God putteth beastes in subiection vntounto men, to the intent that they should be vnprofitable. Therefore if a man who hath reason and ought to thinke thus: Gods will is that I should labour; and it is a general law for all of vsus, that we must eate our bread in the sweate of our browes; if that man for all this, will be vnprofitable, and not vouchsafe to put his fingers to any worke; he is not worthy (as saint Paule saith) to be nourished and sustained. So then on the one side let vsus note that God meant to perswade eueryevery man to vse equitie and rightfulnes towards men, and not to tread them vnderunder our feete which serue vsus, nor to defraude them of that which appertaineth vntounto them: for that were crueltie. And on the other side let vsus note, that those which hauehave not wherewith to finde themselues, must take heede that they labour diligently eueryevery one in his vocation, so as they bee not condemned by the example of the oxen. For if they doe not, the brute beastes must rise vp in Iudgement to condemne such as bee ydle and employ themselues to nothing, seeing God hath called them to serue their neighbours.
Nowe let vsus kneele downe in the presence of our good GOD with acknowledgement of our faultes, praying him to make vsus feele them better than we hauehave doone, in such sorte that returning vntounto him, we may craue pardon and merciemercy at his hands: to the intent that being gouerned by his holy spirite, hee may guide vsus in all things according to his holy will, vntill that hauing drawen vsus vntounto himselfe, and ridde vsus of our infirmities and vices, hee cloth vsus fully with his righteousnesse. And so let vsus all say: Almightie God and heauenly father, &c.