such shiftes will serue vs to escape And why God followeth on alwayes to condemne wicked desires hauing condemned wicked counsels and purposes Nowe this doctrine ought to serue two wayes to our vse and profite First it may teach vs more feruentlie to praie vnto God to gouerne vs by his holy spirit and to purge vs from all our corruptions and vices And againe hauing made our request and prayer vnto him that euery one force himselfe that we vse violence with our nature with all our senses and appetites seeing there is in vs such a rebellion against the law of god As S. Paul also speaketh not onelie of the wils of men when he saith That through their peruerse and crooked nature they are enimies vnto God but he mentioneth the affections thoughts for he vseth a word in that place which signifieth the thoughts which we conceiue Seeing it is so let vs knowe that when we shall haue bestowed our labour well to hold our selues snaffled with the bridle of God that yet some euil desires shal escape vs for which we ought to lament and bewaile our selues before god Loe what the first vse of this doctrine is namelie that we haue this zele to call vpon God to gouerne vs by his holy spirite and that we employ all our paines herein and vse such force with our selues to be retained from all euil that Sathan haue not his entrance into our heartes that he may not make any breach into vs to winne possession of our bodies but that we keepe him aloofe and farre off And as soone as we shal perceiue any thought in vs which shall tende vnto euill let vs come forth to oppose our selues against it let vs make this barre to say What God must beare rule wholie in thee he must possesse not onelie thy mind but all thy senses and thoughts For the second we must learne to condemne our selues giue all glorie vnto God in confessing that we are all culpable guiltie and that if he call vs to account shall vse seueritie with vs loe we all perish and are cast downe to the bottomlesse pitte of hell We must come vnto this point otherwise we shall not profite in the lawe of God as wee ought But here a man may demand seeing that God knoweth the frailtie and weaknesse of men Why he either strengtheneth not them better or why he maketh a lawe so straite and so austere For it seemeth that God would oppresse vs when he forbiddeth wicked desires and that he is not content that we render him obedience in our willes enioyning vs no further thing by adding this word And loe why these ieasters say That God would spite and anger men in his law and as it were forbid them to scratch themselues when they itch But we must come to knowe this miserie and wretchednesse which is in vs namely that we haue neither thoughtes nor affections which are not rebellious vnto god Let vs not therefore maruell if there be such a strife and combate betweene the lawe of God and our lustes and appetites And why For when we haue diligently sifted and examined what soeuer is within vs we shall finde there is nothing but all manner of corruption and damnable wickednesse For we cannot conceiue one onelie thought which tendeth not vnto euill Seeing it is so with vs and that God hath giuen vs a perfect rule of all goodnesse and vpright liuing hath hee not as it were thundered against vs And is it not manifest that the fire and the water are at lesse strife yea agree better than the nature of men and the iustice of God Let vs not therefore thinke it straunge that God hath so reproued our appetites and lustes and when we heare the blasphemies which these ieasters spue foorth let vs detest them as monsters For in steade of glorifying of GOD in his iustice they fling themselues and spurne against him as sauage and furious beastes Lo what wee haue to note touching the frailtie and weaknesse of men that albeit it bee so great yet he condemneth it in his lawe And why For when GOD ordereth our life and sheweth vs howe wee are to walke hee hath not respect what we can doe but hee considereth of that we owe him he respecteth what vprightnesse and innocencie of liuing is though it be not found in vs We are the creatures of GOD ought wee not then to giue ouer our selues wholie to his seruice Without all doubt we ought for this is a percemptorie reason and can not be gainesaide And men may well mutter and murmur hereat yet shall they alwayes bee conuicted with so manifest a proofe that hauing their beeing of GOD and for him they ought to dedicate vnto him all their senses and affections and whatsoeuer there is either in their bodie or their soule Nowe withall let vs note diligently that we cannot acquire vs of our duetie towardes him But where is the cause hereof but in our owne nature But this we drawe from Adam It followeth not for that we are helde captiues vnder sinne and that this cursed seruitude and bondage hindereth vs from doing well and maketh vs giue our selues altogether vnto that which is euill what euer other cause be hereof the roote is in vs and euerie one shall feele himselfe culpable And we must not say that we are driuen herevnto by anie externall force but euerie one is ledde and driuen vnto this by his owne proper concupiscence and so there remaineth no excuse for vs And hereby we see that we must not measure the lawe of God by our owne faculties and powers And why God respecteth not what we can doe or what our power and abilitie is but he respecteth howe farre we are bound vnto him he respecteth this integritie and perfection which is without vs Behold what we haue to obserue And this is that which abuseth and deceiueth the Papists For they haue this principle among them That the law of God is not impossible vnto men It is wonderfull how they haue bene so mad how the diuell hath inchanted and bewitched them in such sort For this doctrine is most cleare and manifest throughout all the holy scripture namely that men shall bee alwayes condemned by the lawe and must alwayes haue recourse to the meere grace and mercie of god When Saint Paule will proue that men are accursed being sinners and that there is not at all one iust man what argument or reason is it which hee vseth He alledgeth the place of Moses Cursed is euerie man that continueth not in all things which are written in the booke of the law to do them Now it might seeme at first sight that Saint Paule hath euill argued and that this reason is impertinent For let it bee graunted that all they which haue transgressed the lawe of God are accursed yet it followeth not that all mankinde be curssed For if one man obserue the lawe and acquite himselfe herein
loe hee is exempted out of this condemnation Some then shall bee founde which shall haue obserued the lawe of GOD and therefore all are not curssed But Saint Paule presupposeth that the lawe is vnpossible and if he had not tooke this as graunted hee might seeme to haue proceeded in his argument without sense or reason Thus we see that the Papistes haue taken and grounded themselues vpon a principle and ground altogether contrarie to the spirite of God yea they are so rude and ignoraunt that they haue not yet learned and vnderstoode the ABC of faith and of Christian religion So then let vs diligently note that when question is of the lawe of GOD we must not measure it by our strength and power to respect what we are able to doe but we must consider what we owe vnto god Yea but what then shall bee the meane to deliuer vs from the curse of the lawe For it seemeth vnto them that all the worlde must needes be damned I graunt it well and it behoueth it bee so that is that we be all damned if we will haue saluation in Christ Iesus For how shall we seeke vnto the grace and mercie of God except we knowe the want and need we haue thereof Men would not seeme beggers by their good will. But as long as we shall thinke anie iustice to bee in vs wee shall neuer haue any care to seeke it elsewhere than in our selues therfore we must be wholie rid of all opinion of our owne vertues we must perceiue the wrath of God which is bent against vs we must feele the weight and burthen of death which lieth on and presseth vs For without this it cannot bee that wee shall bee able to prepare our selues to obteine mercie at the hande of god But this thing requireth a more large and ample declaration Let vs therefore first of all beare in minde that when wee feele anie euill thought to arise in vs and that our appetites and lustes with anie pleasant motion shall tickle and stirre vs vp vnto euill that we bee culpable and also guiltie of sinne before god But here one may demaunde this question Whether if when a man conceiueth a wicked thought and hee bee so farre from resting on it that hee detesteth it before hee feele anie pricke and prouocation thereof whether this be sinne As there are manie thoughtes whiche touche not our heart which moue vs not at all which ingender and breede no wicked lust in vs yea a man may haue some thought arise beeing as it were halfe a sleepe and well this flitteth from him without mouing the heart or drawing anie lust after it and yet for this we must lament and bewaile our selues before GOD and knowe that except God staied vs by his grace wee haue opened the doore to Satan whereat entring in hee might incontinently winne vs vnto farther wickednesse Wee must therefore bee sorie for this thing albeit GOD imputeth it not vnto vs for sinne But there is nowe a seconde degree when not onelie wee conceiue some wicked thing in our minde moued herevnto by some present obiect but when wee shall be thereby something moued that wee shall feele some pricke of Satan which stirreth vs then is sinne conceiued that is to say although there bee no consent giuen and albeit the will bee not resolute herein yet is sinne formed before GOD and it is dâ—mnable in his sight for to haue this better vnderstoode wee must alledge examples hereof It may so happen that a man beholding either the house or the lande of an other conceiueth some flying fantasie and yet his heart is nothing moued herewith hee hath no such desire bredde in him as to saye I woulde this were mine but hee passeth from this thought and seeth it is but a vanitie he coulde not withstand it from arising in him But albeit there be not here in anie wicked affection and desire yet notwithstanding GOD doth hereby warne vs of our insirmitie and weakenesse And wee must herevpon humble and bewaile ourselues and acknowledge that this is alreadie a sinne for which wee were to bee condemned For let vs consider whether this shall bee founde in the Angels of heauen It is most certaine it shall not bee seene in them And yet the iustice and righteousnesse of Angels shall hardly suffice to satisfie and answere the lawe of god True it is that there is in God an other iustice as we haue seene in the booke of Iob which surpasseth and exceedeth this of the law but if the Angels of heauen applie them selues to fulfill the lawe of GOD without doubt it is all they are able to doe to conforme them selues to the rule which hee here prescribeth vs Wee see then that this is a vice for which men ought to condemne them selues not when they shall haue hadde anie occasion offered whereby some wicked affection might arise but when they shall haue bredde in them such a desire as to say I coulde wish this or that Although a man incontinentlie repelleth such a desire and stayeth nothing at all vpon it yet is he culpable of this couetousnesse which is here mentioned Nowe seeing this is so let vs learne altogether to condemne our selues and againe let vs beware we fall not into a double condemnation when we shall not only haue coueted something to prouoke vs vnto euill but shall haue nourished this desire as when a woman hath couceiued shee nourisheth her childe vntill she bring him forth for when we shall haue loosed the bridle to our wicked lustes and desires so farre as that our will be wonne in so much that we rest our selues on wickednesse to giue our full consent therevnto behold howe we incurre a double condemnation and then must we with more and greater teares bewaile our miserie for we see we haue brought two condemnations vppon our heads except God of his infinite mercie and goodnesse beare with vs Loe what wee haue here to note touching euill and wicked thoughtes Nowe withall we must returne to consider of the remedie we haue herein for we were in a desperate case as being vtterlie confounded if we had not this grace and mercie of God whereby we are succoured and relieued Therefore when we shall haue vnderstood and confessed that we are in all sortes that may be culpable beholde God calleth and sheweth vs that of these so manie wicked desires which are in vs although in their owne nature they are sinne yet will he not impute anie of them vnto vs for sinne Is then a wicked desire reputed sinne in the faithfull No. But here two diuers things are to be considered For if we respect the nature of the vice it is alwayes sinne But doeth God pardon it Why then beholde he calleth none of these euill concupiscences vnto account forasmuch as by his free mercie and goodnesse hee pardoneth them vnto the faithfull We knowe also that by the bloud of Iesus Christ all our spottes are washed and
what sort soeuer I backbite my neighbours this shall alwayes bee accounted for false witnesse before god If I shall goe and blabbe a tale in ones eare to defame my neighbour loe a false witnesse It is true that I haue not bene called before the Iudge I haue not put forth my hand to the booke I haue not vsed any of these ceremonies yet wee see how GOD speaketh hereof and therefore beholde howe wee shal be culpable of so great a fault as I haue saide But nowe if I shall aduertise one vppon no euill will that I beare the man that there is such and such a wickednesse in him shall I for this bee accounted a false witnesse before GOD No. For God hath respect preciselie vnto the enimitie and euill will. If then I hate one and shall vppon this goe about to discredit him by false reportes if for the euill will I beare him I shall seeke to slaunder him loe in what I am condemned for a false witnesse If I bee led with a desire of euill speaking to defame my neighbour if this vice reigne so in mee that I endeuour with all my might to staine his credit beholde I am a false witnesse And loe for what cause it is saide That charitie and loue couereth a multitude of sinnes but hatred discouereth a multitude of faultes See howe Solomon hath briefly touched in this sentence what the roote is of such false witnessings as GOD by the lawe hath forbidden and condemned namelie that wee are led herevnto by hatred And why For if wee loued one an other without all doubt wee would endeuour to liue together in all loue and friendshippe Wee knowe full well that when we speake euill of one to hurt his honest name wee can but kindle a fire of dissention for be for the maintenaunce of his credit must needes bee forced to chafe and fret against vs and then behold all loue and friendshippe is broken So then as long as wee shall haue a care to mainteine charitie wee shall couer as much as wee may the faultes of our neighbour But bee wee at variaunce Our tongues shall forthwith be ouerlauish to speake euill of them with whom wee disagree and as our heartes shal be empoisoned with malice so must it needes haue his vent in the tongue that the euill will wee haue smoking within vs may bee set on light fire abroade Let vs therefore diligentlie note that GOD in this place hath condemned all slaunders whiche proceede from enimitie and euill will. When wee hate one wee could with him hanged and if wee are not able to hurt him neither in his person nor in his goodes by spoiling him of his substaunce yet wee will seeke to shame him with some malicious scoffe or other wee will endeuour by all the meanes we may to defame him Therefore when wee beare such haired against any this is sure an euill roote and it must needes bring foorth like fruite Yee see what the point is wherevnto wee must come if wee will haue the right vnderstanding of this commaundement of god Now withall let vs note by the way that when it is said That charitie couereth the multitude of sinnes that this is not so to bee taken that wee must flatter one an other and by lying nourish the vices which are in vs but this is spoken for this purpose that wee blabbe not foorth the faultes of others as desirous to defame them whereby we might happilie discourage then and bee an occasion peraduenture that they shall abandon all shame and giue them selues ouer to vtter impudencie as wee see many desperate persons doe Let vs note then that the holy Ghost meaneth not to make vs flatterers or mainteiners of the vices whiche are in our neighboures or to make vs liers but he will that wee endeuour with all our might to correct and amende the faultes which are in them and yet so that wee beare charitablie with them without driuing them to despaire when they shall bee spotted with many vices For when a man shall see that one disgraceth and shameth him and that despitefullie he will desperatelie giue him selfe ouer vnto all mischiefe and harden him selfe therein Wee are therefore the cause that those which haue heretofore followed some euill trade of liuing harden them selues therein and in despite of God and man persist in their wickednesse if rudelie and vndiscretelie without any affection of charitie wee reprehend them Wherefore let vs take greate heede that when we reprehend the vices of any we doe it with such mildnesse and gentlenesse that they whiche are reproued may know that for a loue we beare them we would withdraw them from the way of destruction And loe why S. Iames hath applied this place to them which by gentle corrections by sweete and amiable words seeke to drawe and allure their neighbours to god Therefore when I shall see one ledde away vnto witkednesse if I warne him of his faultes and by admonishing of him can winne him into the right way loe saith he howe this sentence shal be accomplished That charitie couereth the multitude of sinnes I graunt that Solomon speaketh hereof vnto an other end but Saint Iames hath not euill applied this doctrine signifying that when wee would couer sinnes it must not bee by closing vp our eyes or by not speaking one word of them Therefore when one shall haue offended GOD by dronkennesse wee must not dissemble the matter altogether to couer it by charitie for this were to practise this doctrine verie ill but we must rather vse gentle and brotherlie correction and withall procure that the vices beeing buried before God they be not called to remembrance before men We must then content our selues to haue put our neighbours in minde of their faultes holding alwayes this measure in our reprehensions that the faultes beeing corrected and amended we defame not if wee may possibly choose them who must haue some shame for their repentaunce but in no wise bee cast into despaire But this doctrine is euill practised For wee see howe wee erre alwayes in both these extremes and that the meane is neuer kept namelie to correct the vices by mildnesse and gentlenesse which wee see in others and to seeke so to hide them as yet to remember the offenders of them howbeit in such sort that it bee not to their reproch and infamie But what We seeke the loue and fauour of men and this wee will winne by flattering of them in their sinnes Wee shall perceiue howe they offend GOD in one thing or other this wee let passe As wee would they should spare vs so we will winke at and beare with the euill wee see in our friendes Yee see then a wicked couerture wherewith Satan blindeth the eyes of wretched sinners And wee are the cause hereof because wee dissemble the faultes which ought to be reproued of vs But yet as if this euill sufficed not the worlde at this day is proceeded so
they grind their teeth at it Now when the world is come into such a possession of contemning God and men haue hardened them selues herein is not this a signe that his maiestie is not knowen nor regarded And albeit men yeald vnto them selues such an outragious libertie vnder this shadowe that the thing is accustomably vsed and that of custome is made a lawe yet will God in the end shewe that his name is more deare vnto him than men haue had it and though we sell it good cheape it shall cost vs deare and with an ouer vantage and it shal be in the end that the lande wherein we haue bene conuersant which hath bene defiled and made vncleane by vs bee raised vp in iudgment against vs In like manner all the benefites which wee haue receiued and which God with a liberall hand hath bestowed on vs shall come into account for our condemnation for asmuch as we haue not knowen him which hath bene the author of them to honor him as he deserueth Yee see then what we haue first to obserue and note in this place namelie that God beareth gratiously with vs and vseth so great gentlenesse towards vs as that he is willing and content wee vse his name in thinges lawefull and right by whiche leaue of his we may sufficientlie knowe that he is more than a father vnto vs But withall he warneth vs to take so much the more diligent heede we absteine from all wicked othes For as for periuries as we haue saide this is a villamous outrage which we doe to god For in asmuch as his truth is conuerted into a lie we are falsifiers thereof as much as in vs lieth Yee see then a mortall and deadlie offence But this is not enough to keepe our selues from forswearing but our othes also must be sober and the name of God must not be tossed vp downe among vs as a Tennise ball but it behoueth that there be some great necessitie which may hold vs excused when we make mention of it Now forasmuch as we protest in our othes that God hath all superioritie ouer vs by this we may vnderstand that all the othes which are made by creatures are wicked and intollerable as proceeding from superstition as among the Papistes one will sweare by Saint Anthonie an other by Saint Iohn which is asmuch as if one would make idols of them And why For wee must always returne backe to that sentence which I haue before alledged of the Apostle that we declare God to bee our superiour yea our souereigne when wee sweare by his name And this is the cause why when God sweareth to confirme vs in his promises or happily to awaken vs when hee seeth vs hardened in our sinnes and that we stand not in awe of his iudgmentes he sweareth by himselfe he reserueth to him selfe this honour whereof it shal be further handled in the ninth Chapter of this booke And so they which sweare by creatures are idolaters And for this purpose also when there is mention made of superstitions the oths of men are put in as witnesses to conuince them that they haue turned them selues from the puritie of the lawe The Pastours saith Ieremie which haue charge to conduct and leade the people must teach them to sweare by the name of God that is that all other othes be laid aside and that creatures bee not mingled and brought in when any thing by othe is to bee confirmed Moreouer when it is here spoken of the name of God let vs note that we are not onely forbidden to pronounce this woord but that the substaunce thereof is here considered for God regardeth the deede As there are some whiche sweare not expresselie by the name of God and yet notwithstanding they cease not to offend transgresse against this commaundement For we must alwayes haue regard to come to this which our Lord Iesus Christ handleth in the fift Chapter of S. Mathew When you sweare by heauen is not this the throne of the liuing God If you sweare by his temple is not this the place where his maiestie abideth If then we thinke we shall not be accused and condemned when wee expresse not the name of God in our othes wee greatlie abuse our selues Let vs not therefore thinke to deceiue him in this for the excuse is altogether foolishe and childish And why The heauen beareth it not a marke and token of the maiestie of God Se then how his glorie is diminished As much is to be said of the earth for it is his footestoole as Christ toucheth in that place whiche I haue alledged Therefore so let vs briefly learne that wee ought to beare such a reuerence to the name of God that all othes be laid aside and banished from among vs but as necessitie requireth when God suffereth vs to borrowe his name Otherwise let vs folowe this forme of speach as handling our matters in all simplicitie to say Yea it is so And let vs knowe that all whiche is besides this is euill rondenmed by the lawe namelie if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honoured as it deserueth haue in them a double euill For first when men let them flie so at all aduentures it is a signe they scarse make any account what they say secondlie consider wee from whence this common swearing proceedeth and wee shall finde that from none other thing but that men be such liers so full of falshood and deceite that when they speake the one to the other none can beleue that it is true which is said So then it must needes bee that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in part to communicate one with an other For our tongue is the messenger of our heart whereby we expresse vnto others what wee haue in our mindes conceiued Wee may then conclude that superfluous othes proceede from the disloyaltie and rebellion of men neither neede wee to make much enquirie or vse any long processe in this matter for euerie one hath his owne witnesse How euer it be let vs learne to vse in this thing such sobrietie as God commaundeth and let vs not sweare without great necessitie and being herevnto required But to goe on somwhat further in this matter that all may bee easily vnderstoode there are some who thinke that when they sweare by their faith it is as if they swore not at all It is true indeed that the most part sweare nothing for they haue no more faith than dogges they haue no conscience nor religion But yet this name of faith ceaseth not therefore to be in price before god For he holdeth it deare and it is as an hallowed thing vnto him whiche neither can neither ought to bee vnhallowed except wee will bee in greate fault and incurre the daunger of the
that they also aswell obserue the rest and yet they were not sanctified of GOD and this signe could not apperteine vnto them as wee haue alreadie said It seemeth then that GOD vnhalloweth the sacrament when he communicateth it vnto the vnfaithfull and those which were not circumcised to beare the marke and signe of the couenaunt to them whiche had neither the lawe nor the promises But we are to obserue that this which God speaketh here of straungers extendeth it selfe onely and belongeth vnto this people which he had chosen and adopted For we know that if thinges contrarie to the seruice of God bee permitted although one shall happily saie These which offende are not of our societie and companie we shall notwithstanding be induced by their euill examples to follow them If the straungers had bene permitted to labour among the people of the Iewes what might haue happened hereby The Iewes would haue had dealings with them and so haue defiled themselues they would haue made small difference betwene this day others For when examples are set before our eyes we are easilie led away to that which is euill And albeit there should be no great occasion of turning vs aside yet is our nature so inclined vnto euill that we are easily induced herevnto And how would we resist them when we shold be altogether drawen forward into wickednesse Thus if libertie should haue bene permitted vnto strangers to labour and to doe their businesse among the people of Israel they would soone haue bene corrupted euerie one would haue dispensed with himselfe for this libertie to violate the Sabbaoth day vtterly neglecting the obseruation thereof So then to the end all such occasion of transgressing against this rest might bee remoued and that this day might bee obserued with greater reuerence as God willed that the beastes and cattell should rest so commaundeth he that the strangers do the like Now this ought to serue for our instruction For it is to teach vs that vices ought not to be tolerated among those which make profession of Christianitie but that men ought to punish the offenders yea though they be but strangers and wayfaring men As how When blasphemies are condemned among vs if a man heare a stranger to blaspheme to make a scorne of God and yet hee suffer him and dissemble the matter is not this to suffer a stinking sore to fester to the corrupting and rotting of all the rest See I say what is done when blasphemers shall be so borne withall when they shall haue their flote and full saile in their wickednesse and that men will not represse them albeit they be so open and manifest that men may heare and see them But it is to euident that we are so farre from punishing the blasphemies of them as they deserue which are not of our religion that it is to be seene how we suffer them in those which are together among vs make profession of Christianitie And this is to our greater confusion For when we suffer among vs either Papistes or Iewes or other like as at this day the world is full stuffed with contemners of God when we suffer them I say to raile on the doctrine of the Gospell and to blaspheme the name of God shall we not breede vp so daungerous a disease as after short time shal be incurable and past all remedie If we suffer wicked and dissolute straungers to make here an open sale of their outrages and dissolute behauiours must it not needes be that we bee drawen with them into the like wickednesse and so be altogether corrupted So then let vs diligentlie note that God will haue his people exercised in such puritie that not onely they which make profession of being Christians absteine and keepe them selues from euill but also that they suffer not as farre as shall lie in them others among them to liue inordinatelie For we must remember that the earth is as it were vnhallowed and defiled when the seruice of God is defiled and his holie name dishonored the earth I say in the which by his pleasure we dwell is defiled and accurssed or at least is nothing beholding vnto vs if it be not So then when God hath giuen this priuilege to his children that they may remoue all idolatrie out of the land wherein they dwel without all doubt if they doe it not they shall prouoke the anger of God and his vengeaunce vpon them selues If now wee would permit that the abhominations of Poperie shuld be mingled among vs if by some speciall priuiledge one would graunt a masse to obstinate Papistes which would liue here if one would yeald them some corner of the land to committe their idolatries and superstitions therin can it be but we should drawe on vs the wrath and anger of God kindle the fire of his vengeaunce against vs And why Sithence God hath giuen to them which haue the sword of iustice in their hand and the administration thereof seing that he hath giuen them I say all power and authoritie to chace and put away from out of the land all idolatries and infections of Papistrie certeinelie if they allowe and mainteine them this shal be euen to driue God away that he dwell not nor beare rule among them So then let vs note that not without great cause our Lorde woulde that the straungers whiche dwelt among the people of Israel although they were of an other faith and religion should be constreined to obserue the seuenth day Not for any cause touching them selues or for their instruction For they were not capable hereof but because they should not bee an occasion of offence to draw the people into sinne and because the seruice of God should not be violated and that the land which he had giuen to his seruant Abraham for an inheritance might be wholie dedicated vnto him We are therefore hereby warned not only to sanctifie our selues by Gods worde but also not to suffer any disorder among vs but that all such thinges be remoued cleane away Now further note that when our Lord wil that we haue such a zeale to maintesne his seruice that euen they which professe not themselues to bee of the Church should be constreined to order conforme themselues to vs when they liue in our companie that we shal want all excuse if we on our part be not wholie geuen vnto him be as mirrors spectacles to draw allure the vnfaithfull to win them vnto god For if we when they shall erre wil reprehend them in the meane while they may perceiue the like or greater vices in vs shall they not haue iust occasion to mocke despise all our admonitions So then seeing it hath bene cōmanded not to permit strangers to do things contrarie to the seruice of God let vs know that we are in double maner cōmanded to walk warilie in all carefulnes in such humilitie sobrietie that strangers may be cōpelled forced to
hath placed vs one so neare another wee must obserue and keepe this communion wherein God hath ioyned vs and not forget that it is against nature for vs to hate our owne flesh But now betweene the faithfull there is another greater regard and consideration to be had than this wee haue spoken of For they ought to knowe that they are not onelie formed to the image of God but they must also consider that they are all members of our Lorde Iesus Christ and that there is a more streight and surer band wherwith they are coupled than this of nature which is common and apperteineth alike to all mankinde And by so much the more ought wee to detest those which so forget all the vnion and coniunction which God hath set among his people and all those which desire nothing els but to bring to vtter ruine and destruction that which God hath vnited and coupled and to teare asunder the bodie of the Church As we see the ministers of Sathan doe which are wholie set on euill and mischiefe that it semeth they would despite God how they separate themselues from them by whom they thinke they can receiue no profit and who serue not for their lust and fansie When so brutish and enormious an affection shall be in vs is it not a signe that the diuell possesseth vs and that the spirit of God dwelleth not within vs yea that wee haue not one droppe thereof Now therefore let vs learne so to rule our selues to this commaundement that being purged from all rancour all malice and euill will we haue diligent consideration of employing our selues to serue and minister to our neighbours and to acquite our selues of our duetie towardes them according to the meane and abilitie which God hath geuen vs And if euill thoughts and affections although they be very secret and hidden are accounted for murders before GOD what shall bee said of the violent dealinges of the oppressions and excessiue demeanours of them which ouerflow their bankes so farre as that they are redie to beate and to kill their neighbours as much as lieth in them Must wee not account them worse than all the Painims in the worlde But how euer it bee let vs on our part consider that wee shall haue euill proâ—ited in the schoole of GOD if we keepe our handes onely from doing of euill and our hearts in the meane time be not corrected and reformed And further they which will shewe what is the true perfection of Christians must not onely abstaine from nourishing any secrete malice and euill will in their heartes but they must declare themselues to bee brethren truelie and in deede by employing themselues for the behalf and commoditie of their neighboures as much as shall be possible for them Now if it bee not lawfull to nourish any secrete euill will much lesse is it permitted to behaue our selues so inordinatelie as to strike and to kill and to exercise any violence And who so order themselues so are as wilde and sauage beastes And if this affection and desire of euill doing hath bene condemned by mans lawes what shall this be when the lawe of GOD condemneth vs Let vs therefore learne to haue an eye vnto him and not consider of our faultes but according to his nature And because he is a spirite and will bee serued of vs in all integritie and vprightnesse let vs remember that when wee shall haue withhelde our handes and feete from doing of euill we must also haue our hearts pliable vnto him yea and that in such subiection and obedience that we desire nothing but by our deeds to shew and proue that we are truely and in deede his children liuing in true fraternitie and brotherlie loue with all them which are called with vs into the same coniunction and fellowship Now let vs cast our selues downe before the face of our good God with acknowledging of our faultes praying that it will please him to make vs feele them better than we haue done and that knowing how hee hath bounde vs to our neighboures and will haue vs make proofe of the feare wee beare him in withdrawing our selues from all euill from all iniurie and violence let vs pray him to graunt vs the grace to walke in such brotherlie loue and charitie one with an other that wee all shoote at this especiall and principall marke namelie to honour him as our father and to leaue our selues to bee gouerned by him and his holie spirite according vnto his worde and pray wee that we bee more and more confirmed in this knowing that hee hath reached forth his hande euen to conduct and holde vs vnder his protection That it will please him to graunt this grace not onely vnto vs but to all people and nations of the earth c. The. 9. Sermon Deut. Chap. 5. 18. Thou shalt not committe adulterie SAint Paule speaking of the life of Christians hauing exhorted them to the feare of God addeth that they must walke righteously and soberly Now there is no doubt but that this apperteineth to the second table of the lawe Will wee then obserue that which God commaundeth vs in the seconde table It sufficeth not that wee doe not any wrong or iniurie vnto any either in his person or in his goodes but besides this doctrine it is further required that wee liue in all temperance and honestie And to this purpose mention is made hereof in this former place which I haue alledged to Titus where it is said That wee haue beene redeemed by the grace of our Lorde Iesus Christ to the end we should liue in this world in the feare of God and soberlie and righteouslie In another place to Timothie he saith That if there be a good policie and rule of gouernment obserued wee shall walke iustlie and honestly in all godlinesse Now touching the feare of God this is that spirituall seruice whereof wee haue spoken heretofore that God bee purely and sincerelie worshipped of vs that wee put our whole trust and confidence in him that wee call vppon him that we beare him the reuerence which he deserueth But come wee to our neighbours Will wee learne how wee ought to bee conuersant with men Loe two articles or pointes to bee obserued which he placeth to this purpose The first is integritie and vprightnesse that is iust dealing that wee vse no violence no extortion no deceite in the goodes of our neighbours The second followeth that wee bee not dissolute in life and conuersation that wee shewe no villainous and vnchast behauiour that our liuing bee not inordinate And this is that which he vnderstandeth by honestie or sobrietie Wee haue seene when God did forbid murder how in expounding this worde we said that God meant thereby to deterre vs from doing any outrage or iniurie and not onely this but he would warne vs thereof that wee should seeke to liue in peace with our neighbours and not suffer any to bee troubled
into an other sense than he had spoken them and so sought to bring him into hatred charging him with so wicked a slaunder as if he had spoken of the materiall temple of Hierusalem when he spake of his owne body which was the true temple in the which dwelt all the fulnesse of the God head for hee was God manifested in the flesh So then we see that the falshoode which God here condemneth is not then only cōmitted when we contriue a lie when we forge that which was neuer said or done when we deuise a tale neuer knowne or heard of before but then also when we shall haue maliciously disguised and altered a matter which might bee well interpreted turning it to an euill sense when it might be well ment and herein we bee false witnesses For example There are some so wayward and ouerthwart that as soone as they perceiue anie thing which displeaseth them albeit it haue no euill at all in it neither against God neither against man yet are they readie to make an accusation thereof and to say O see such a man hath spoken or done such a thing so that a man shall not haue giuen I know not what the smallest blotte that may be but that which was a vertue shal be taken for a vice So then when wee shall haue wrested and depraued for one onely word that which hath bene well said loe we charge a man with euill wee hurt his good name and harme him in his reputation Let vs therfore note that we are false witnesses not only when we forge inuent that which hath neuer bene done or spoken but when by anie subtile cauill by any euill sinister interpretation we shall turne that to euill which might haue bene well taken Now as I haue said this is oftentimes done when men are too reprehensiue ouer captious when they are wayward frowardly bent for then will they turne all to ill It is said That charitie is not suspicious as S. Paule hath spoken hereof and that we must know the euill before we condemne it It is verie true that we may bee often times deceiued in iudging of that which is good and that which is euill but when there shal be such signes and markes that the things shal be so manifest that we may be bolde to say Behold a wicked thing yet if we be ouermuch bent to snatch at it we may offend And aboue al when we haue so malicious a nature as to backbite to slander men for we know not what know we that we are cōdemned as false witnesses before god Now if those which on some occasion giuen haue shewen themselues hardie bold in reprehending are yet to be condemned because they haue proceeded therin ouer rigorously what shall be said of them which of manifest hatred will peruert that which hath bin done or spoken which ought notwithstanding to haue bene well taken wherein there shal be no manifest vice If they will peruert depraue it by their ill wicked handling are they not false witnesses before God So then let vs lerne so to procure the honor profit of our neighbours that alwayes we haue a regard vnto it in our talking Be it then that we reprehend them be it that we speake of their vices to the end they may be punished for them that they which might be seduced led vnto euill by their wicked example be not peruerted let vs neuerthelesse alwayes haue this regard to procure their profite welfare as much in vs lieth And let vs alwayes obserue this measure in reprouing that we defame not men in such sort that they be wholy discoraged to returne to do well For we ought rather to burie their vices asmuch as wee may both before God before men that they may call to minde their dutie not lose all shame to giue ouer themselues inordinately vnto all wickednesse Thus ye see in what sort we ought to procure their good Now if we will as we ought obserue this which is here cōteined we must come to an higher point principle namely to consider why God hath made our tongue for what cause he hath bestowed on vs the gift of speking knowing he hath granted it vs to this end that we might cōmunicate together Now the cōmunication which is betwene mankind what other end ought it to haue than to maintein vs in charitie We must therfore briefly lerne so to bridle our tongues that the vnitie peace which God commandeth that we haue among vs be always kept nourished asmuch as is possible And lo why S. Iames vseth such vehemencie when he mentioneth euill speeches he saith that the tongue which is but a smal portion of the bodie a litle morsell of flesh kindleth notwithstanding such a fire as might burne the greatest thickest forests in the world Let vs therefore returne to this principle namely to know that God hath bestowed on vs a singular benefite in giuing vs the meane to be able to cōmen conferre together Lo the thoughts affections of men are secret hidden the tongue which openeth and displayeth the secrets of the heart Let vs therfore consider diligently how to vse well so great a benefite let vs beware how we defile our tongue with our vices wickednes seeing God hath giuen it to nourish a loue brotherhood among vs let vs take heed we abuse it not to babble prattle of this that so as to turne our speeches to ill purposes to be empoisoned one against another Behold what is the point whervnto we must come Now seeing we haue in generall known how we shal auoid this vice of being false witnesses because this is an hard matter to bridle our tongues let vs trauell herein with so much the greater diligence We see how many ill speches easily escape vs when we haue spoken at rouers without any thinking what we say because we are so accustomed herevnto we thinke it no vice before god But let vs note that the more we are by nature inclined to speake vndiscreetly to reproch and backbite our neighbours the more paines we must bestowe to represse and bridle our tongues For if we be giuen to any sin this inclination and accustoming our selues vnto it shal not serue vs for an excuse before god Nay when we shall haue knowne anie vice to bee in vs wee must bee so farre off from flattering our selues herein that we ought to sigh and say Alas I see this vice reigneth ouer much in mee I must therefore more manfullie warre against it and force my selfe through the grace of my GOD so farre as to represse in me that thing which I see God condemneth And to be the more heedfull in this thing let vs thinke on the manace and threat he gaue against it For when Saint Paule saith That neither fornicatours nor dronkards nor extortioners nor murderers shall inherite
conteined in the law and such desires are forbidden in this place So we see that God not without cause hauing condemned all euill desires and affections annexeth that this is not yet such a perfection as he requireth but wee must know that euerie affection which stirreth vs vp vnto euill albeit we conclude not any thing within our selues neither rest our selues on it that if onlie a concupiscence forceablie breake forth in vs and we striue therwith that this is a sinne committed we are culpable before god And thus we see what integritie is required in this place when our Lord hauing forbidden wicked desires adioineth that both our senses and mindes must be locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holinesse that we be not moued or driuen either on one side or other by any wicked passion to desire either the good or the wife of an other Now seing we haue the intent and meaning of God let vs diligently consider whervnto he bindeth vs For the law ought to serue vs for a looking glasse to behold the pouertie and miserie which is in vs and after that we shall haue vnderstood what our dutie is let vs know that we are to be condemned if we come not neere that perfection to the which God hath called vs Ye see wherevpon we must slaie to make our profite of this last commaundement of the lawe And to the ende that we may be so much the more attentiue and that we may knowe that this is a doctrine which requireth that we applie our whole studies therein let vs beare in minde that which S. Paule saith That being reputed a great and exceding wise Doctor hauing bene nourished in the law of God from his infancie yet was he so blind that he vnderstoode not what the lawe of God ment vntill he was conuerted and that our Lorde Iesus Christ had enlightened him by his Gospell to the end he might knowe whither the lawe of God ought to lead vs. Beholde then Saint Paule who was instructed in such sorte that hee was in great reputation among men not among the Painims to say that he was some great Philosopher but he was taught and brought vp in the lawe of god And touching his life hee protesteth that he liued irreprehensible as without all faulte beefore men Loe I say Sainte Paule an holy and learned personage after the common estimation of men but yet a poore beast touching the law of god And why He saith he esteemed himselfe liuing that he thought himselfe iust before God and knew not that he had neede of the mercie which GOD offereth vnto all sinners For he absteined from theft from fornication such like thinges he had no wicked desires in him which one might perceiue and which might be knowen vnto men so that he iustified him selfe in his owne fantasie Now in the end when God had taken pitie on him he opened his eyes made him to vnderstand that which is conteined in this last commaundement Thou shalt not couet Behold how S. Paul began now first to vnderstand the lawe in which before he was a doctor making profession thereof wherein hee had bene taught and instructed from his first age Vntill he had wel considered and medicated of this he tript ouer the quicke coles he learned his lesson as we say by rot he neuer tasted nor vnderstoode the force and power of the lawe he neuer knewe that this was sinne to condemne himselfe before God and to haue his refuge to his mercie in the which the hope of our saluation lieth and wherevpon it ought to be grounded Seeing then S. Paul knew not the law and had no right vnderstanding thereof but by this worde let vs labour herein with so much the more diligence and seeing that all the time of his life vntill his conuersion he was so blind that he vnderstood not this worde by so much the more ought we to bee attentiue in this place for we are of no greater abilitie than he but God by his holy spirit must reueale to vs what this concupiscence is which hee hath in this place condemned Now beyond all this we must haue an other admonition which is very needfull and necessarie for vs For the diuell hath sought in such sort to couer and hide this precept that a man should not knowe the intent and meaning of God but that one should lightlie content himselfe to condemne onelie those euill concupiscences for sinne which appeared manifestly and whereof a man were plainly conuicted So that many haue restrained this word of concupiscence to those euill affections and desires which importe a resolute will and full consent Now this is against the natural sense and meaning of Moses and yet is this a doctrine fullie concluded on in papistrie Although the Papists cannot denie that to be pricked and prouoked with an euil and wicked desire is a damnable vice and which procedeth from originall sinne and from this corruption which we drawe from our father Adam yet they imagine that after baptisme this is no more a sinne As if such a fantasie come into the minde of man to doubt of the promises of God to murmur against him to be angrie with him when a man shal be afflicted if it come into his fantasie to accuse God of iniustice and crueltie this is not a sinne say the Papists Neither are these of the rudest ignoraniest sort among them which speake thus but this is a generall resolution doctrine vniuersally concluded on in all their diuelish Synagogs There is not a Synagog among them where this hath not bene receiued as an article of faith namelie that a man being prouoked and stirred vp with some wicked desire sinneth not that if he be tempted in himselfe to commit murther to empoyson any to commit fornication and briefly to be guiltie of all the crimes and enormities in the world if so that he consent and assent not thereto for loe the wordes which they vse that is to say if hee resolue not himselfe herein to say I will put in practise my wicked conceite and that hee stay not himselfe hereon to please himselfe in this wicked affection all this is no sinne This is say they but to exercise vs in combate and fight against sinne and we then declare that we are valiant champions and that sinne beareth not rule ouer vs or reigneth in vs Now I graunt it is true that the faithfull shew well that the spirit of God reigneth in them when they repell and beate backe such temptations when they bridle and captiue themselues so when they resist and withstand such thinges knowing that they are contrarie vnto God and that he condemneth them It is certeine that hereby it is shewed that God hath geuen vs victorie ouer sinne and that the vertue and power of his spirit abideth in vs and that we are stoute and valiaunt champions to bid battell
wiped out and baptisme is hereof a sure testimonie and witnesse vnto vs For by it haue we bene washed from all the filthes and pollutions which are in vs that we might appeare pure and cleane in the sight of God yea which more is those mortall and deadlie sinnes which are acuiallis committed shall not bee imputed vnto vs because as I haue said that God hath buried our sinne and will not regard it but we must notwithstanding haue respect vnto it and beware diligentlie howe we offende But if anie abuse and deceiue them selues to be persuaded they conceiue no wicked ked desires this shall occasion GOD to call them to their account And why For when men flatter them selues they must needes be condemned And loe why the diuell hath so much ende-uoured to blind the eyes of men in making them beleeue that none of all these thinges are sinne yea we see how the Papists thinke that the grossest faultes that may be are soone wiped out with one signe of the crosse or with one Asperges of holie water They thinke these thinges are nothing and they sport them selues with GOD as with some litle childe But let vs contrariwise remember that when wee shall not onelie slugge in sinne but shal be greatlie inclined to flatter our selues in our vices let vs I say remember to take vnto vs this glasse of the lawe and to behold our selues in that we abuse not nor deceiue our selues A man may haue his face foule and dirtie euerie one shall mockee him and yet hee shall see nothing thereon but when het looketh in a glasse and seeth all his face soyled then hee withdraweth him selfe and goeth and washeth it so haue we need here to do It is true that the whole lawe of GOD is as a glasse to shewe vs our filthinesse that wee might bee confounded and ashamed of our wickednesse but wee must haue to consider of our condition a most cleare and bright glasse If wee reade this onelie Thou shalt not steale Thou shalt not bee a murderer nor adulterer euerie one will make him selfe beleeue that hee is guiltie in nothing but when wee come to this commaundement Thou shalt not couet loe GOD soundeth not onelie the depth of our heart but all our thoughtes and imaginations there is nothing which hee trieth not and examineth and those thinges which we shall account for no faultes shal be condenmed before GOD and he shall be Iudge of them if wee on our part will not iudge them Nowe in the meane time we are to magnifie the mercie of our God that when we are so manie wayes culpable hee yet receiueth vs as iust and righteous Let vs compare together the iustice wee obteine by the meanes of faith and the malediction which is on vs wherein wee are plunged Are wee culpable before GOD of one offence of three of anie number Nay rather are wee not plunged into such bottomlesse gulfes that when wee shall beginne to make our account we shal be ouerwhelmed and confounded with the multitude of our offences An hundred millians of faultes are the hundreth part of them which wee haue committed in the sight of GOD wee are guiltie in so manie that there is neither end nor measure in our sinnes Yet for all this GOD receiueth vs so to mercie that we are accounted iust before him as if there were in vs all integritie and perfection and that wee wanted nothing of fulfilling the whole lawe Therefore when God bestoweth on vs this gift of faith whereby wee apprehend and take holde of the grace and mercie which hath bene purchased vs by the death and passion of our Lorde Iesus Christ that wee will nowe doe him this honour to say Lorde it is in thy meere goodnesse and free mercie that our saluation consisteth when GOD I say pardoneth vs such an infinite number of sinnes and offences and clotheth vs with his owne iustice see we not howe farre wee are bounde vnto him for this inestimable goodnesse So then when the lawe of God shall haue vtterlie confounded vs seeing not onelie our concupiscences exceede all number but that we are buried in them as vnder great and huge mountaines if GOD would seuerelie deale with vs for them let vs knowe that God will not leaue vs in despaire but as soone as we are beaten to the ground he helpeth vs vp againe when he seeth our weakenesse hee reacheth vs out his hande and calleth vs vnto him and willeth vs to bee of good comfort when he for his mercies sake will impute none of our sinnes vnto vs Loe in what sort the faithfull continue in glorifying of God although they be in them selues condemned And at this end wee must alwayes beginne to bee veterlie confounded in our selues that our Lorde may deliuer vs from the deepest dongeon of death seeing that our onelie saluation lieth and consisteth in his meere mercie and grace Nowe withall let vs walke in all heedefulnesse let vs diligentlie looke vnto our selues knowing that when wee shall haue employed great paines to serue GOD when wee shall haue shunned all occasions which might leade vs vnto euill when wee shall haue subdued our lustes and affections when wee shall haue further endeuoured to represse wicked thoughtes wee are yet to condemne our selues and to stand in greate feare of the anger and displeasure of god For although through the vertue and power of his grace sinne reigneth not in vs yet doeth it alwayes dwell in vs and staineth vs still with some blot of filthinesse and vncleannesse Let vs therefore bewayle our selues hereof and lament in suche sorte that wee bee hereby incited and pricked forwarde to doe our duetie We see in what sort Saint Paule speaketh after that he had profited so farre and was come euen to an angelicall holinesse O wretched man that I am who shall deliuer me from this bodie of death And why is it so that he desireth death in him selfe For no other reason but because he sawe sinne abiding in his bodie Now moreouer wee must knowe that wee ought not although euerie day wee see a millian of faultes in vs to bee discouraged Loe why Saint Paule exhorting the faithfull to flee from vices saieth not Let not sin dwell in you but he saith Let not sinne reigne in you I grant it were to be desired that sinne dwelt not at all in vs but although we be not altogether rid thereof yet must wee not bee to much dismaide But when he saith that sinne dwelleth in vs let vs knowe that this â—s first to warne vs of our miserable condition and againe to admonish vs that wee must bee exercised continuallie in combat and fight with sinne to the end wee should more feruenthe desire the aide and help of our God praying him to fortifie and strengthen vs by his power and by the grace of his holy spirite whiche he hath giuen vs in the name of our Lorde Iesus Christ Now let vs cast our selues downe