can not shift them selues out of his hand in saying that he doeth them wrong that he is ouer cruell towardes them It behoueth that euerie mouth be stopped in that behalfe True it is that a man can neuer satisfie and content the rebellions as wee see there are many which aduaunce them selues against God in this case with such boldnesse and presumption that good men which are sober and modest are ashamed to behold them but leaue we these dogges to barke their fill and in the meane time let vs glorifie our God in all humilitie knowing at least wise this one thing that he hath this authoritie and might to shew fauour and mercie to whom it pleaseth him And for this cause we must conclude that if God withdrawe his spirite from the posteritie of the wicked he may not bee accused of crueltie For they are in them selues punishable when they are in this sorte forsaken of him and are not gouerned by his holie spirite Let vs then note well that this sentence hath no contrarietie to that of Ezechiel Nowe let vs returne to see the meaning of Moses in these words There is no doubt but by his manner of speaking in this place he would imprinte a greater feare in vs than if barely and simplie he had said God will punish you when you shall haue corrupted his seruice when you shall haue chaunged any thing in religion when you shall haue deuised and fashioned any image or likenesse of him thinke not that you shall escape his vengeance for he will not suffer that his honor be defaced and brought to nothing in such sorte If Moses had thus spoken men as ouerhardied and flow of nature would not haue bene sufficiently moued with feare Therefore he here passeth further God saith hee will not onely punish you in your owne persons but he will extend his vengeaunce vppon your ofspring and not onely on your children but he will pursue it euen to the further end of your linage in such sort that you shall for euer feele his wrath as a kindling fire and after your death men shall behold the signes and markes of your iniquitie GOD shall place you in such ignominie and reproch that you shal be as spectacles to the world and although you be rotten putrified vnder the earth yet shall his vengeaunce pursue you so that your sinnes shall bee grated on and called to remembraunce from age to age and men shall know that you haue rebelled against him whiche shewed you so many of his benefites that at least you should haue bene as the sheepe of his flocke to bee gouerned by him and his worde Now then let vs take heede wee bee not ouer sluggish and past sense when God in this manner stirreth vp and awaketh vs Truely if onely in one woord or by some exteriour signification he should signifie his anger we ought to bee touched with great feare but since wee are dull vppon the spurre yet at least then when God declareth that after he hath punished vs he will yet followe on his vengeaunce vppon our posteritie and that after our death it must needes bee that those which shal be begotten of vs bee condemned when I say God speaketh in this wise let vs then bee more attentiue to walke in his feare and to turne our selues vnto him that we prouoke him not to anger being as it is so fearefull and terrible Thus wee see in what sorte we are to make our profite by this text Now he addeth further Of them which hate him in which word he comprehendeth all the transgressours of the law If then one demand whether all those whiche turne them selues from the obedience of God hateth him therefore This place here answereth Yea not that it semeth so them and yet the truth is so And we ought here not to rest vppon our owne iudgement for God onely is a competent iudge to pronounce sentence herein And because that men when they geue them selues ouer to worke wickedlie will not say neither thinke so in heart that they hate God it behoueth that this vice should be discouered It is true that hypocrits will make a faire shew that the loue of God causeth them to shew some good countenaunce And in deed it may haue some small seede but it is a bastard vicious seede So then this hatred is not apparant in hypocrites nether in many other which lead a disordered dissolute life but yet is it in them though we know it not for as all male factours licentious liuers woulde there were neither iudge nor order nor policie in the world so all they which willinglie of their own accord would not acknowledge them selues Gods subiects they spite him could be contented he were plucked out of heauen This appeareth sufficently in them which are wholy geuen ouer peruerted When men haue loosed the bridle to all iniquitie they can not beare any correction are so farre from being tractable to be taught when they are threatened they grind the teeth they storme rage they are furious madde against god This hating then of God is manifest enough in them which haue granted them selues a more outragious libertie of doing ill in thē which are carried away as with a tempest in their wickednesse are fullie settled in their sinnes In others which haue yet some feare are in some sorte moued when we speake of God of his iudgements this appeareth not yet there is alreadie in them an hatred of god Truelie they thinke it not but God seeth much more cleare than we and when thinges are hid and vnknowen vnto vs he noteth them We must alwayes beare in minde howe Saint Iohn saith That God is much greater than our consciences that is to say That if our consciences beare vs witnesse of our faultes God shall not sleepe in the meane time And so let vs brieflie remember that all they whiche conforme not them selues to the obedience of God which humble not them selues vnder his maiestie to serue honor him that all they hate him although by effect they shew it not at first and that men can not iudge so of them And for the same cause we see why in like maner when God speaketh of them which keepe his commaundements he beginneth with his loue He saith That he will shewe mercie on thousand generations to them which loue him And why For it is not possible to desire to honour God to bee his subiects if we haue not a feeling of this loue wherof he here speketh And this may serue vs for a good lesson as we shall see herafter that Moses when he would geue a short abridgment of the Lawe saith What doeth the Lord thy God Israel require of thee but that thou loue him with thy whole hart that thou cleaue to him We shall neuer I say know what it is to yeald obedience to Gods lawe and to rule our selues according
to it if we beginne not at this loue And why For God requireth a willing seruice he will not that we serue him with a seruile feare but his desire is that we come vnto his worship with a free chearfull courage take euen a pleasure in obeying honoring of him Now this can not be except we loue him Wherfore let vs not that the beginning the founteine the foundation and roote of obedience is this loue of God so as we bee not forced to come vnto him but euen take a singular delight pleasure therein knowing that this is our true happinesse that we desire nothing else but to bee ruled by his will and to bee in all pointes conformable to the same And moreouer let vs note that this loue can not bee in vs before we haue tasted of the goodnesse of our god For as long as wee conceiue God our aduersarie and contrarie partie wee can not but flee him Will we then loue him Will wee bee reformed to his obedience to take a pleasure in his seruice Wee must firste knowe that he is our father and sauiour and that he desireth nothing more than to shew himselfe louing fauorable towardes vs When we shall so haue casted the great loue he beareth vs then shall we bee stirred vp to loue him as our father and when this loue shal be in vs there is no doubt but wee shall obey him his lawe shall beare rule in our thoughtes and in our affections and in all our members For what is the cause that we are so rebellious against God but that we hate him as we haue before said Againe on the contrarie side the loue of God shall leade vs to serue him and to set our selues our doings in order according to his iustice in such sorte that a man shall see a certeine conformitie melodie betwene the lawe of God all our desires affections But yet the better to vnderstand this let vs consider what God is for he will not bee knowen according to our nature and when we shall heare him speake it is not enough to yeald him this title of God but he will bee knowen as he is namely iust and good that he is the founteine perfection of all wisedome of all power of all vprightnesse of all equitie and iustice Now then let vs conceiue God as he is that is with his iustice and vprightnesse equitie and then shall we not desire but to frame and fashion our selues vnto him contrarie wise when we shall loue that which is euill and shal be wrapped in wickednesse as in a garment it can not be but we must hate him And why Because here is no question of some bare nature being neither ought we to imagine God as an idol but we must comprehend him in his iustice It then we shall hate this which is in God that is to say his iustice vprightnesse it must needs be that we hate him also For he can not denie him selfe he cannot be disguised he cannot be transfigured after our fansie he alwayes abideth like himselfe So then as I haue alreadie touched all they which loue God they faile not to be obedient to his law they cease not to obserue and keepe his commaundements for these things are knit together and are inseparable And this wee haue to beare in minde vpon this place Nowe here hence we are to take a warning that we haue in greater horrour than we are woont to haue all rebellion all sinne and offences For it is no small thing to bee proclaimed the enimies of God and to make open warre with him Now it is so that wee cannot turne our selues from him nor cast off his yoke but wee shal be conuicted to haue bene his enimies and to haue waged open battell with him And loe is not this an execrable thing Let vs therefore learne to haue our sinnes and offences in horrour and detestation forasmuch as by them wee are accused to be the enimies of God and that he also must shewe himselfe our aduersarie partie Withall we are also warned to come vnto God with a pure and sincere affecâ—ion For it is not enough to withhold our feete and our handes and our eyes from euill doing but it behoueth that our heart goe before and that God be serued of vs with a true meaning minde and vpright affection and this affection must not be forced and constrained but it ought to proceede from a true loue of god Therefore when wee will rightly obserue his lawe wee must first knowe that God is vnto vs a kinde hearted father gentle and fauourable vnto vs to the end we may be led to yeeld vnto him like loue and affection And withall let vs not thinke to mocke deceiue our selues in protesting that we loue God if in the meane while this be not shewed in the whole course of our life For when here is mention made of the loue of God Moses addeth that they which loue him doe also keepe his commaundementes It behoueth then that our life be aunswerable in this behalfe and that it beare witnesse whether wee loue God or whether wee hate him For the rest which followeth it is not without cause that God making comparison of his wrath and vengeaunce with his fauour and mercie saith That he will punishe them that hate him to the thirde and fourth generation and that he will shewe mercie to them that loue him in a thousand generation For by this he declareth that which is better and more folly expressed in other sentences of the scriptures that is That he is slow to anger greatly inclined to compassion and pitie that he is patient of long suffering that his anger endureth but a while that his mercie is to life endureth for euer Ye see then the true nature of God that is that he desireth nothing more than to drawe men vnto him by all lenitie and gentlenesse and to vse his mercie and goodnesse towardes them When he punisheth them this is as it were against his nature Not but that it is agreeable to God aswell to punish as to shewe mercie but he will shewe vs that his goodnesse is much more greater and briefely that he is not sharpe and rigorous but desirous to lay open his heart towards vs if we would suffer him for in verie déede he will bee knowen gratious and pitifull And this is that wherin his principall glorie shineth Therefore let vs note well that not for naught Moses here assigneth a thousand generations to the mercy of God and restraineth his wrath vengeance to a three or foure generations As if he did say It is very true that our Lord will not leaue superstition vnpunished when you shall haue peruerted his seruice and defaced his honour busying your selues in your own dreames and doating fanstes you shall surely feele the punishment and your children after you shall feele it and when the
hatred nor malice in our heartes against them whome wee haue borne euill will vnto but wee must liue in all loue and charitie wee must bee as brethren ioyned and vnited together to woorshippe GOD as our common father Yee see what the point is wherevnto wee must come in this commaundement So then let vs note that when wee will profite in the lawe of GOD wee must haue respect vnto the vices and imperfections whiche are within vs displeasing our selues in them and endeuouring by all our might and power to roote them out of vs Haue we done this This is not yet all for GOD will not haue vs to bee idle in this worlde he hath created vs not onely to abstaine from all euill for the stones and blockes and other insensible creatures doe so much as that is but he hath made vs to doe well and therefore men must applie and endeuour them selues herevnto Knowe wee therefore that when our Lorde will that the life of our neighbours bee deare and pretious vnto vs he teacheth vs withall that he whiche shall not aide and helpe his neighbours in their necessitie slaieth them as much as in him lieth And so let vs remember that we shall not onelie then bee guiltie of murder when wee beare some priuie rancour and euill will against our neighbours but that then also when wee shall not haue relieued and succoured them in their needes and extremities when wee shall not haue employed all our paines for them when they stande in neede of our helpe wee shal be culpable of manslaughter before the face of god Seeing it is so wee must not in this place seeke howe to flatter our selues for wee see what the rigour of the lawe is albeit in no point excessiue For can wee so refuse and take our leaue of GOD as not to bee knitte and vnited together with men whom he hath created to his owne image and likenesse Shall wee not beare this reuerence to him who is our father that wee liue in a fraternitie and brotherhod one with an other seeing he hath lincked vs together in such a bond Shall we say that God presseth vs ouermuch that he laieth vpon vs to heauie a burthen when he leadeth and directeth vs to such equitie and vprightenesse Howsoeuer the case standeth let vs take heede wee flatter not our selues when wee haue intelligence of the minde of our Lorde who will haue vs employ our selues bestowe all our aides to aide and helpe one another seeing the life of our neighbours ought to be so pretious vnto vs as it is deare vnto him Now haue wee the exposition and meaning of this commaundement Thou shalt do no murder What resteth then but that we pray vnto God so to guide and conduct vs that wee may as we ought frame and conforme our selues vnto his will For it is to no purpose to alledge that his wordes are obscure and hard or to alledge that there are so many commaundementes that wee cannot beare them in minde For God hath spoken and declared his minde in one worde and vsed such breuitie euen for this cause onely to bereaue vs of all excuse Againe that we might not alledge that wee know not at which end or where to beginne the better to vnderstand the meaning of this commaundement he teacheth vs this point also namelie that we must not as our woont is geue our selues leaue to do euill vnder this colour of persuading with our conscience that it is no mortall and deadlie sinne which we attempt but we must alwayes thinke the contrarie to say thus If I doe the least harme a man may possiblie name vnto my neighbour I am a murderer before god This we ought to thinke for when we are willing to doe euill loe the diuell is at hand to blinde vs herein to be willing at the first to kill and to cut a mans throte This as I haue said seemeth vnto vs a fearefull and cruell thing for nature withholdeth vs from such rage and furie as to saie I will kill and murder But when one shall haue grieued and angred vs well wee fume and fret with him and this seemeth nothing But are we despitefullie handled We will endeuor as farre as we are able to quite him with the like and if we vse no extreame and violent stercenesse we thinke we may well be pardoned Are we more abused We drawe our dagger and wee strike our neighbour but it shall bee but one blowe and no deadlie wound geuen and then wee thinke there is no murder committed Behold how men dispense with themselues And why is this Because they thinke of no other thing but how to diminishe their faultes But it behooueth vs as God hath taught and instructed vs to followe a contrarie order to this that is that when wee think of doing wrong of striking and beating our neighbours of conceiuing any hate or despite against them wee set murder alwayes before our eyes and thinke Poore and wretched creature whither runnest thou whither doest thou cast thy selfe headlong when thou seekest to be culpable and guiltie of murder before God So then let vs not make this vaine allegatiō that we know not how or where to begin for God teacheth and sheweth vs we cannot be ignorant of any thing but wilfullie and wittingly and it cannot but appeare manifest in the end that wee would not cast aside our eyes to see and knowe that which might haue beene visible and apparant vnto vs Loe what we haue to beare in mind in this place And withall let vs remember that God hath first forbidden murders not mentioning any thing of charitie and not shewing vs before that we are bounde to succour one another as neede and necessitie requireth And why For wee are full fraughted with wicked lustes and affections which of necessitie must first bee rooted out as a ground which is full of thornes and briers must first before it can bee sowed be ploughed vp and ridde of all his weedes as wee haue aboue saide So is it behoofull and expedient that wee bee purged of the vices which by nature are in vs or otherwise wee shall neuer bee disposed to walke in true and perfect loue one with another So then now it remaineth that euerie one consider of his owne abilitie and power and so bethinke himselfe of discharging his duetie towardes his neighbours If I shall haue wherewith to aide them I must conclude and resolue my selfe on this that whatsoeuer God hath bestowed on me it is not for my selfe that is to say that I should onelie loue and tender mine owne person but I must haue an eye vnto others and when I haue the meanes whereby to succour and helpe them which stand in neede of mine aide I must diligently employ my selfe herein For there is a communitie and fellowshippe betweene men God would not create so many seuerall worldes as persons but hee hath lincked vs all together Seeing therefore it is so that God
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
you haue not bene worthie to enter into the lande which I did promise you See then how God woulde chastise his people when he suffereth them to dwell nigh vnto the temple of Peor And at this day when we are mingled among idolaters and perceiue what vncleanesse they commit and howe they peruertall religion let vs know that God by this meanes doth punish vs or at least humbleth vs because of our sinnes And in deede considering this we ought not onely to lament for the sinnes which are committed by these incredulous and vnbeleeuing persons but also because we knowe that we are not worthie to haue the worlde wholy reformed and to behold an agreement harmonie in religion that God might be in all places purely worshipped that when we are so neere to the superstitions of other that we be constrained to see some of the markes and signes and to heare something thereof we must impute this to our owne sinnes But how so euer it be God ceaseth not to geue a good remedie to the people of Israel for when the lawe was in this sort taught by Moses it was all one as if God shoulde separate his from those miserable blinde ones which wandered and went astraie in their superstitions Now herevpon we haue to note that although all the worlde be peruerted and that in it wee see great confusions and that all is full of errours and corruptions yet notwithstanding it behoueth that we haue recourse to the worde of God to be guided thereby which must strengthen vs in such sort that we may defie all the superstitions of idolaters And if we be so full fraughted with vanitie that we geue ouer our selues to decline and to turne aside hither and thither after that God shall haue geuen vs his worde there remaineth then no excuse For as I haue alreadie said this shoulde be a bridle good enough for vs that God declareth to vs his will. Although all the worlde drawe backward and some haue one fantasie and others make a faire shewe of some religion yet all this must be esteemed as vaine friuolous after that we haue heard the voice of our God and by that shall haue intelligence of his will. And therefore let vs put to our vse this certeine and infallible doctrine the worde of God to withdrawe vs from all wicked opinions from all euill errours from all that the diuell hath forged and counterfeited and from all that men shall haue inuented deuised in the world Thus ye see what we haue to beare in minde when Moses maketh mention here of the temple of Peor Nowe he also addeth that this was after the two kinges Og the king of Bashan Sehon the king of the Amorites or of Heshbon were discomfited This circumstance serueth to reproue the people if they shoulde not yeald them selues in all obedience vnto god We knowe that according to the benefite GOD bestoweth on vs we ought so much the more to be stirred vp and prouoked to loue and to feare him God hath shewed himselfe bountifull and liberall towards vs ought it not to drawe vs so much the more vnto him For when a mortall man is indebted and bounde vnto vs for some benefite and good turne shall he not be accounted dissolute and verie vnthankfull if he reknowledge not the good we did him Howe then shall there be lesse excuse towards the liuing God Let vs then remember that Moses in this place maketh expresse mention of these two Kinges which were banquished and subdued to the end the people should reknowledge this benefite in this manner Go to we haue had here two excellent victories When heretofore we attempted warre against the commaundement of God our enimies with great courage gaue vs the foile there was in vs no strength our enimies were as waspes which come to put out our eyes as the similitude hereof hath bene before giuen there are now two Kings strong and mightie ouerthrowen and subdued without any cost of ours God hath deliuered them into our handes Who hath bene the cause of both these victories Hath it not bene God which hath ruled gouerned all herein Sithence then it is so that he hath pitie on vs hath begonne to accomplish the promise whiche he made to our fathers that we haue alredie so good a warrant gage thereof ought not wee to endeuour to yeald our selues wholie to our God Ought we not in all thinges to be subiecte vnto him Ought we not to geue our selues ouer into his hand which he hath shewed so strong by reason of the loue he beateth vs See I say how Moses hath vnderstod this which he reciteth touching the ouerthrow of Sehon Og euen to reproue the vnthankfulnesse of the people if they submite not them selues willinglie to the seruice of their God to whome they were so much bound But now we ought also to applie this doctrine to our owne vse that is that as often as we perceiue in our selues any slouth or lithernesse in the busines of the Lord any remisse negligence any coldnes any rebelliō of the flesh which striueth stubbornly resisteth in such sort that wee come not to God with so cheerefull earnest affection as were requisitie that then we enter into a count of the benefites wee haue receiued of him to say Wretched creature howe art thou so negligent that thou cleauest not to thy God when he hath declared his will vnto vs Consider what thou holdest of him consider the benefits he hath bestowed on thee euen vnto this houre So then let euerie one examine consider how farre he is indebted to God that we may be the more prouoked to serue him And in generall let vs know that he not only created vs when we were not but also that after that he had redeemed vs by the bloud of our Lorde Iesus Christ as he redeemed his people out of the land of Egypt he hath by his grace drawen vs to him so as we had the doctrine of the Gospell deliuered vs which is all one as if he had receiued vs vnder his gard and protection and daily he sheweth the same vnto vs by effectes for what greater aides and succours haue wee from him in our infirmities Should we not a thousand times bee ouercome of Satan if our God had not his hand stretched out to succour vs Yes uerelie we should be then all ouercome and not onely oppressed but also swalowed vp in our temptations without such a stay and refuge as I haue said Sith then it is so that our Lorde ceaseth not to confirme daily his goodnesse towards vs let vs on our part aduise our selues and consider to take this occasion to serue him with a more ardent desire and greater zeale as we see it is heere spoken In this sense it foloweth that Moses speaketh to the people of Israel saying Heare O Israel the lawe which the Lord hath caused to be proposed vnto you that ye may
thing whatsoeuer and what benefite can you bestowe on me But all which I haue done and doe is onely for your profite and for your welfare I am then here readie to couenaunt by articles with you and to bind my selfe vnto you on my part Seeing I say that the liuing God doth abase himselfe so farre I pray you shall not we be to vnthankfull if we be not herewith beaten downe to humble our selues vnder him laying aside all our pride and hautinesse It is not therefore without cause that Moses speaketh here of the couenaunt which God hath made with his people to the end that especially his fauour and goodnesse shoulde be knowen Nowe if this was to be done in the time of the lawe there is at this day much greater reason thereof for the Lorde hath not onelie made a couenaunt for one time as with the Iewes but when he sent this onely some then declared he him selfe to be our father and sauiour much more fullie than before he had done and that after so sweete so gratious and so amiable a manner as nothing more in such sort that he hath here as it were laid forth his bowelles of loue and compassion towards vs Seeing therefore God hath presented vnto vs his heart in the person of our Lorde Iesus Christ and wee heare besides the protestation which Iesus Christ maketh that he will call vs no more his seruaunts but his friendes because he hath so familiarly communicated vnto vs all the secrets of his will must it not I beseeche you needes be that the diuell hath bewitched vs if wee bee not hereby moued to frame ourselues wholy vnto him renouncing euen our selues and all our affections So then when we perceiue in our selues any wickednesse wherby we are hindred to serue God when we feele our selues idely disposed in the worke of the Lord are euen brought into an heauie sleepe by the cares of this world to stirre our selues vp to praise our God let vs haue in minde this couenaunt which the Lord hath made with vs Nowe herevpon Moses further addeth The Lord made not this couenaunt with our fathers but with vs euen with vs which are aliue at this day This place may bee vnderstood after two sortes for it may bee taken for a comparison which Moses maketh the better to declare that the people which then liued ought to bee so much the more diligent in the seruice of God because they had receiued greater benefites than their fathers In which sense he speaketh in Exodus I haue not communicated this name to your fathers where God speaking vnto Moses saith that he declared not him self so plainly to bee God to Abraham Isaac and Iacob as he did vnto Moses And by this he signifieth that the people should be now more attentiue because God had reuealed himselfe vnto them after an vnaccustomed manner Euen so in this place one may vnderstand this God hath not made such a couenaunt with your fathers It is true that God spake vnto his seruaunts Abraham Isaac Iacob and did sufficiently instruct them And it is expresly said in the. 18. of Gen. Shall I hide from my seruant Abraham that which I will now execute vpon Sodome and Gomorra For I knowe that he will instruct his housholde in my decrees and ordinannces in my statutes and iudgements See then howe Abraham instructed his familie not after some bare and naked manner but in the iudgements and statutes and ordinaunces of the Lord Briefly wee must needes say that Abraham had the lawe of God imprinted in his heart yet loe besides a benefite not to be contemned when God hath sent this lawe in the two tables to the end the instruction thereof might remaine and abide for euer to his people and that the thinges therein conteined might be ratified for euer and testified to all posteritie as well as to them We see then what we may gather vpon this sentence euen as much as if Moses should haue said vnto the people Beloued acknowlege we the benefite the Lord bestoweth on vs this day euen such an one as our fathers haue receiued none the like for he deliuered not vnto them the lawe by writing as vnto vs he hath not declared to them these thinges in such plaine order True it is that he did sufficiently instruct them as much as was necessarie requisite for their saluation but here is yet an higher degree further steppe to which we are come at this day and therefore wee ought to drawe so much the neerer to him seeing we see that he hath so stooped vnto vs And this is the meaning of Moses if we vnderstand the place in this sense As if a man shoulde say at this day that God hath not done so to our fathers as he hath done vnto vs And this is that which Christ said to his disciples That many Kings and Prophets haue desired to see those thinges which you see heare those thinges preached which you heare and yet haue not had their desire Seeing then it is so that God of his infinite mercie goodnesse vouchsafeth to preferre vs before the Patriarches and Prophetes as it is also said that the Prophets serued not so much their owne time as ours we ought with greater diligence to suffer our selues to be taught vnder him to applie our selues wholy to his doctrine Notwithstanding when all is well considered although this we haue alledged be profitable and the exhortation is often brought in holy Scripture yet when we shall haue weighed all the wordes wee shall finde that Moses when he saith that God did not make his couenaunt with them which heard the lawe the first day it was published meaneth to say that not onely with them he made his couenaunt but also with those which ouer liued them and succeded in the place of those which were dead So that in fewe woordes Moses woulde here declare that the lawe was not transitorie to endure onely for the life of them which first heard it but that it was a doctrine which shoulde reteine his strength authoritie foreuer The Lord our God saith he hath not made a couenant with our fathers that is to say he woulde not onely haue our fathers for his people he was not tied to them so that his lawe should serue but for fortie or fiftie yeares but he hath made a couenaunt with vs as well and with them which were not borne when the lawe was published You then which were not at the mount of Horeb which haue not seene the fire on the montaine nor heard the thunderinges know you not withstanding that your God did then adopt you also to himselfe and that he made a couenaunt in the which you also were comprised You must therefore obserue his lawe because it hath bene established to bee perpetuall to endure from age to age and to bee preached euen to the end of the worlde And this is
after so gentle a manner that his maiestie might be knowen vnto vs in most louing and amiable wise For if GOD should speake only of his eternitie and souereigne being we should be all confounded Of a trueth this might suffice to condemne all our dotages yet we in the meane time can not bee fitlie hereby instructed to our vse and profite It behoueth then that after it hath bene declared that it is he alone whom wee ought to reuerence and to whome we must doe homage that he come vnto vs all after a gentle and familiar manner that wee may perceiue him to be our father and maister that we may knowe that he will alie himselfe and make a couenaunt with vs to the end we should cleaue vnto him This is meant by the title which he giueth himselfe in this place saying I am not onely thy euerliuing whiche come here to fright thee but I am withall thy god I haue chosen thee to my selfe I will that thou bee my heritage So then wee nowe see howe GOD authorizeth his Lawe to the end we should receiue it in all feare and humilitie and howe withall he sweeteneth it with his loue to the end we should take a tast of it and with a delighte pleasure submit our selues vnto it not refusing to be gouerned by the doctrine therein conteined And let vs knowe that wee can haue no excuse if at this day we honour not our GOD in trueth renouncing all our superstitions and what soeuer is contrarie to his seruice And why Because he shoulde winne vs to himselfe by these titles whiche are giuen to holde vs in his feare When he speaketh of the rule and power he hath ouer vs all and when he calleth him selfe Our GOD this ought to make vs tast his fatherlie goodnesse These two thinges are here comprised Wee see then that there remaineth nothing but that we geue diligent eare to that which is declared vnto vs in the lawe of God theron wholie rest and stay our selues And for this cause he vpbraided the people of Israel that they neither feared nor loued him If I be thy God and maister where is then my feare If I bee thy father where is my loue saith he by his Prophete Malachie There is no doubt but the Prophet in this place had respect vnto this whiche Moses here breefly toucheth For when GOD nameth himselfe The euerliuing he doeth it to the end that we shoulde beare him due reuerence When he nameth himselfe The GOD of his people it is to winne them by loue and gentlenesse and to shewe that after he hath elected them they shoulde geue them selues ouer wholie into his hand Now if this were vnder the lawe by greater right it agreeth vnto vs For although God in the person of his onely some would as it were be much abased yet for all this remaineth he always in his glorie neither is any thing diminished from the highnesse of that maiestie whereof he here maketh mention The abasement of our Lord Iesus Christ is an infallible testimonie of the mercie and loue of our God yet howsoeuer it be this ought not to occasion vs to cōtemne or to lesse esteeme his maiestie for God in this sort hath stopped to vs that he might allure vs to behold with lesse feare his maiestie and learne to reuerence him in such sorte as wee ought to doe So then of good right shall he reproue vs at this day as beeing altogether inexcusable if wee doe not feare and loue him For he sheweth himselfe our GOD and our maister But where is our feare when we regard not that he commaundeth vs when we haue hardened our heartes against his threatenings as if wee would despitefully resist him when wee continue in our wickednesse And although he hath said He will bee our iudge and that he will one day take an account of our doinges how is it that wee make but a scorne and mockerie of it Where is I say the feare which we owe to our GOD For it seemeth that wee will feare a mortall creature more than the liuing GOD which hath all preeminence and superioritie and maistershippe ouer vs Moreouer it is not enough that wee feare GOD after some seruile manner as being forced therevnto but wee must haue a loue alwayes ioyned with our feare For therefore nameth he him selfe Our father And let vs also note that when he declareth him selfe the God of Israel he meaneth by this word that he is our Sauiour also Thou art our God saith the Prophet Abacue and wee cannot perish So then let vs keepe in minde these titles forasmuch as they apperteine to vs and ought to serue this day for our instruction knowing that the Maiestie of God hath appeared in our Lord Iesus Christ Nowe let vs marke this which he further addeth for the greater proofe of his loue and fauour I haue brought you saith he out of the land of Egypte It is true that God here especially bindeth vnto himselfe the people of Israel aboue all other nations to which end he expressely setteth downe the redemption he had wrought them But when God speaketh wee must consider of all the benefites for the which wee are indebted to him which albeit they are in number infinite and inestimable yet wee ought at least wise call them to minde so farre as our small abilitie may doe applying all our wittes senses thereto perceiuing that wee faile and are behinde in this point let vs straine our selues better to minde them at least so farre as to be therby instructed in the loue and feare of our god Doth then God speake We must first consider that this is he which created vs wee are therefore his This one benefite were sufficient to prouoke euerie one with all his might to serue honour god For what sufficient recompense can we make him if there were but this that he hath placed vs in this worlde and of his mercie nourisheth vs here But yet when wee shall haue cast our eyes vp on high or downe belowe and take a diligent view of all the tokens he sheweth vs of his loue seeing that he hath created the worlde for our sake that he hath appointed all thinges to our vse considering that he hath engrauen his owne image in vs that wee shoulde be immortall vnderstanding that he hath prepared a better heritage for vs than this brittle and transitorie life when we perceiue all these things must it not needes bee that wee are more blockish and brutish than beastes if wee bee not rauished with a feruent desire to worshippe our God to vowe and to dedicate our selues wholy vnto him But yet further than this wee must make enquirie and enter into accompte as well of the benefites which are bestowed on vs all in generall as which euerie one also particularly receiueth and then behoueth it euerie one to make his confession with Dauid Lord when I thinke on thy benefites
fire of his wrath and indignation shal be kindled among you it shall not bee so soone quenched as you thinke but yet for all that God will not cease to bee pitifull and his mercie shal be alwayes greater than his anger And in verie deede as God by the threat we haue here heard would reteine the world in true religion to the end it shoulde make no idols nor puppittes to counterfeit him so he would by his promise here conteined as it were allure vs to beare him the loue and reuerence which we owe vnto him and he desireth rather to winne vs by his gentlenesse than to restraine vs by his threatenings Ye see then in what sorte he speaketh My children thinke not that I will deale roughly with you it is true if you prouoke mee I shall not suffer that men make a sport and game of me but when I haue declared mine anger I desire yet rather to traine you and winne you to my selfe by mercie and gentlenesse I protest then and declare vnto you if you abide wholy and sincerely in my obedience I will continue to bestowe my benefites vpon you euen to a thousand generations so that your children after your death shall finde mee the same I haue beene to you Beholde what wee haue to beare in minde vppon this place And moreouer for conclusion let vs note that it is not without greâ—t cause that God placeth here this worde of Mercie although it bee as a rewarde of the seruice which is done him He might well haue saide I will consider the seruice of them which shall haue honoured and worshipped me which shall haue loued mee in obseruing my lawe I will shewe them that it is no lost labour to haue serued and honoured mee as they shall haue done God might haue spoken so But he saith I will shewe mercie And how so Seemeth it not that if wee serue God as he hath appointed he oweth vs a recompense Nowe he declareth that he will bestowe a benefite vpon them which haue honoured him and obserued his commandements and that this is not by any obligation of due debte or because of their merites and desertes for he vseth herein mercie So this worde of Mercie is to beate downe all pride of men in such sorte that they may not boast of their woorkes as if they were worthie of reward and payment but rather knowe that God ment to declare by this that when wee serue him the best that wee can wee haue alwayes neede to bee borne withall of him and that he pardoneth vs our vices and our infirmities Thus are there two thinges which wee haue to note in this place The one is that although we shoulde serue God in all puritie if he recompense vs it is not of any duetie he oweth vnto vs For in deede from whence commeth this that wee haue serued him but from his meere and onely grace And what then may he owe vs The other is that wee shall bee all founde guiltie when it shall please him to examine vs according to the exact measure of his iustice So then in that God recompenseth vs when wee haue serued him he doeth this for his mercie and goodnesse and not that he is bounde vnto vs Nay which more is he must forgeue vs our sinnes and beare with vs euen in that which wee doe well Knowe wee therefore that GOD sheweth himselfe gentle and liberall towardes vs in that it pleaseth him to beare with our infirmities making vs to tast his mercie where he might of right make vs feele his rigour For let vs not thinke but without this mercie wee shoulde all perishe yea though we shoulde enforce our selues to obey him wee shoulde notwithstanding bee alwayes founde faultie were it not that he would vse this mercie towardes vs of which he here speaketh So then this is that whither vnto we must flee for refuge if we will be assure of our saluation Nowe let vs cast our selues downe before the face of our good God with acknowledging of our faultes praying him that he will make vs feele them better than we haue done to the end he may lead vs to a true repentance and that being taught to feare him we tremble and stand in such awe of him assoone as he shall threaten vs with his anger wee may conceiue the force thereof that being humbled therwith we run to his fatherly goodnes not doubting but that if he hath once begonne to shewe himselfe our father and Sauiour he will continue it euen after our death if so be we withdrawe not our selues from him by our wickednesse and rebellion That it will please him to graunt this grace not onely to vs but to all peoples and nations c. The. 4. Sermon Deut. Chap. 5. 11 Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse which shall take his name in vaine IF wee were but well aduised there were no neede that men should teache vs to beare reuerence vnto god For nature ought to leade vs herevnto For to what end are we created And why liue we in this world but to do homage to him to whom we be beholden for all good giftes and to applie our selues to honour and glorifie his Maiestie Behold the whole end and summe of this life But for all this in steede of honouring our God and applying our whole studies and endeuours herevnto it seemeth that wee haue conspired the cleane contrarie For some woulde haue the remembrance of God burried others despise and mocke him others with full throate open mouth blaspheme him so that we sufficiently declare that wee knowe not why wee liue or should haue our being Nowe because there is such a vice in vs God to remedie it sheweth that wee ought likewise to abkeine from abusing his holie name for this is as it were to vnhallow it therfore he hath forbidden that his name be not taken in vaine By these wordes we ought diligently to consider what is the right lawfull vse of his name True it is that we are not worthie to take in our mouth the name of the Lord in what sort soeuer it be for we must consider of that whiche Esaie speaketh in the. 6. Chap. Lord I am a man of polluted lipps I dwel in the middest of a people which is altogether filthie and defiled Seeing then we haue such filthinesse and vncleanes in vs it is certeine we can not take the name of God in our mouth were it not that God of his goodnesse would that we vse his name so it be to glorifie him withall Let vs then note well that when it is said That we take not the name of God in vaine that the Lord reproueth vs of vnthankfulnesse if wee vse not his name as he hath permitted vs and folowe not herein the rule which is conteined in his word For this is the lawfull meane by which we may
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
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
enormious and outragious offences that it is not possible to beare with them except a man wil be a traitor to god And well one shall crie out against these things and yee shall haue this replie made What Doeth not the Gospell teach you to winne all the world by mildnesse Hath not Iesus Christ called sinners vnto him in all leue and gentlenesse pardoning them their trespasses Must they then which preach the Gospell vse such rigour Lo what shal be said as if Christ would that his grace should be abused that vices should haue their flote full saile that men should dissemble cloke them that they should not be reproued condemned Nay contrariwise it is said that by the Gospel he exerciseth an authoritie iurisdiction to condemne the whole world behold to what purpose this is namelie that we should be confounded with shame as it were ouerwhelmed with confusion when our sin shal be opened declared to vs that we haue no other refuge but to his meere grace onlie mercie Let vs therefore diligentlie note that wee are forbidden to defame our neighbours of harred for ill will. But for all this on the contrarie side we are commaunded to blame the euill we see in them and to reproue them with sharpnesse when they shall ouer grosselie offende endeuouring with all our might if wee may be able to winne them to doe well and withall not ceasing to aduertise others not to bee corrupted by wicked examples This shal be better vnderstoode if wee shall take on the one side the sentence of Iesus Christ where he saith Who soeuer shall haue called his neighbour Foole shal be culpable of hell fire who soeuer shall haue onelie groined against him is alreadie damnable and on the other side that sentence where it is said That we must reproue the vnfruitfull workes of darkenesse that we must detest and abhorre euill as Saint Paule speaketh hereof also when he saith vnto the Corinthians That if the Gospell be preached as it ought they which shall heare it hauing the secretes of their hearts made manifest shal be constreined to giue glorie vnto God casting them selues to the earth that is to say being ashamed of their sinnes And why Because they are brought to light whereas before they were hidden when their sinnes were not knowen they see that they are defamed before God and there is no talke of hiding them selues anie longer Therefore when I shall haue groined of euill will against my neighbour yea albeit so closelie that one can not say that I haue called him knaue or foole but shall onelie haue wagged my head or bit my lippes at him Loe a false witnesse bearing before god And why For I despise my neighbour I desire also to put him to reproch and infamie And what hath stirred me vp herevnto Some grudge I beare him some euill will I haue conceiued against him Now contrariwise when I will aduertise my neighbour so that I shall seeke to do him good that I shal be led by no euill affection but that I would procure his saluation as farre as lieth in me I may say Vnhappie man that thou art take heede to thy selfe it seemeth thou wouldest sell thy selfe vnto Satan it seemeth thou wouldest captiue thy selfe vnder his cursed seruitude and bondage thou shewest well that thou art past all sense and enraged when thou wilt receive no admonition regard no warning wilt thou needes perish mischieuouslie and miserablie Go caytâ—e thou art worthie to be hated and spat at of all men I may vse to say all these words with a man and yet do him no iniurie And why For I can not otherwise bring him to him selfe to amend him Therfore when I see that Sathan hath so hardened him that I must hammer him with great blowes to awaken him I may here proceede with such vehemencie of words and behold also how I shall seeke hereby to couer his faultes For what other end and purpose haue I What other thing shoote I at but that they should be pardoned him of God and that before the world he should no longer be defamed and made a reproch It grieueth me that men point at him with their fingers that he is become a reproch and byword to all that he is as it were on a scaffold or stage exposed to all ignominie and shame This grieueth me I say and therfore I seeke to bring him into the right way so that I vse no iniurie towards him in this manner of proceeding which I obserue Nowe in the meane time we must take heede that we loose not the bridle to anie excessiue bitternesse of reprehending For albeit we haue a good zeale are not moued with anie ill will yet notwithstanding we shal verie much offend when we shal be ouer bitter in reprouing Loe why Saint Paule expreslie warneth vs of this that we reproue with all gentlenesse those which haue offended Consider saith he that thou maiest also fall and offend Let vs therefore vse such mildnesse and gentlenesse towardes our neighours as we would be vsed towards vs in the like case But howe euer it be let vs speake of vices so that we disguise them not to make them seeme nothing let vs seke roughlie to reforme them which haue offended reprouing them in such sort as they are able to beare and as we see them disposed regarding alwayes that we be moued hereto by charitie and brotherlie loue And so when we shall pray God to conduct vs in this thing and to gouerne vs by his holie spirit a man shall not be able to count it an iniurie done to him when we shal haue told him of his faultes roundly and yet charitably Ye see then what we haue to obserue touching this commaundement namely that we must not open our mouth to speake one worde slaunderously and maliciously against our neighbour and yet in the meane time that we reproue simply and plainly such as shall haue offended as we woulde men should haue a care to correct and amend vs in the like case When we shall vse such equitie and discreete dealing behold we shall not bee false witnesses Moreouer let vs note that when mention is made here of falshoode we are not only forbidden to forge and inuent a lie in such sort that that we shal say be falsly contriued and deuised without anie colour at all but if we maliciously depraue that which in it self is not euill we beare herein false witnesse As it is said that they which deposed against our Lorde Iesus Christ that he had said Destroy this Temple and in three daies I will build it vp again were false witnesses and yet it is certein that Iesus Christ had so spoken that is to say had pronounced these verie wordes with his mouth They then which recite them why are they called false witnesses The reason is because they turned the wordes of the sonne of God
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
therevnto and this can not be by anie creature but by the holie spirite So then seeke to further who shall giue them the power to obserue thy commaundements but shewe thou foorth in them the vertue and power of thy spirite and then they shall keepe them as wee shall hereafter see that God saith I will giue you the will and power to feare me If this were in vs what should hee neede to say thus But he pronounceth that it is in him to doe this As he addeth by his Prophete I will giue them an heart to obey mee We shall see as much saide to this purpose hereafter I will cause that they shall keepe my commaundements God therefore challengeth this office vnto him selfe of instructing men and of gouerning them by his holie spirite to the end they may be subiect vnto him and that they order themselues to his iustice And wherefore then in this place seemeth he to wishe this It is for that as in manie other places hee speaketh after the manner and fashion of men And this is to the end that wee may better vnderstande as I haue alreadie touched that when men speake vnto vs of walking in the obedience of God that this is not done without great difficultie and that all our seuses may bee more throughly awakened to applie our selues willingly and painefully vnto such a studie Therefore in steade of this that men lightly promise without anie long deliberation that they will worke I knowe not what miracles that they will obey GOD that they will obserue the lawe let vs knowe that wee must examine what power and strength is in vs and then shall we perceiue howe weake wee are wee shall see that we are so farre from beeing able to performe all that which is commaunded vs that wee knowe not where to beginne nay we knowe not howe to conceiue one good thought vntill GOD hath reformed vs and drawen vs vnto himselfe that hee giueth vs the will and bestoweth withall on vs the power to put in execution and practise that which we shall haue willed Ye see then what this worde importeth And who shall giue them the will Or I woulde it might bee so By this let vs bee admonished not to presume on our owne power and strength to bee ouer hardie and venturous in matters concerning God. For this is the cause of our ruine and destruction when we thinke our selues able to doe all thinges whatsoeuer and GOD by good right laugheth to scorne in the meane time suche arrogancie and ouerweening of men But learne wee to feele our owne weakenesse howe wee are able to doe nothing And albeit that wee are bounde to accomplishe whatsoeuer GOD commaundeth vs that this is not to say that we therefore haue the meane to doe it yea rather wee want all power and abilitie to perfourme it For it is not so small and easie a matter to loue GOD with all our hearts to loue GOD with all our mindes with all our power and strength and might that wee neede but to say Yea we will go roundlie away herein but let vs knowe that this surmounteth and exceedeth all the abilitie which is in men Nowe when wee knowe that the lawe conteineth a iustice ouer highe for vs to reache vnto and that on our part wee are so weake and feeble that it is pitie to beholde then shall wee learne to lament and bewaile our selues before God and vnderstanding full well that we are bound to do whatsoeuer he commaundeth we shall desire that he will giue vs the power that he will aide vs by his holie spirite and that not onelie hee will support vs in our frailie and weaknesse but that he will beginne and perfect that which is in vs that he will giue vs a will and desire and confirme and continue the same in vs and that afterward when hee shall haue giuen vs a constancie to persist in our desire he will giue vs also the power to accomplish all that which we shall haue well desired Now withall GOD in this place sheweth that when hee sendeth vs his worde it is for this ende to ioyne and knitte him selfe with vs that we also may be vnited vnto him so that hee demaundeth nothing but obedience that when wee shall become children vnto him hee may shewe himselfe our louing father Beholde then for what intent God will that his worde bee preached vnto vs namely that we may bee gathered vnder his winges that he may protect and defende vs that he may saue vs yea vnder this condition that we come vnto him quietly and that we suffer our selues to be gouerned by his worde and to be subiect therevnto True it is as we haue alreadie touched that this is not in our power that God must bestow on vs the grace hereto and that he giueth not this grace vnto all But we are not here to inquire after the secrete counsell of God what the cause is that hee reformeth and reneweth some by his holie spirite and that he leaueth others to wander according to the corruption and wickednesse of their owne nature and neuer draweth them backe into the right way Wee must not entangle our selues in this Labyrinth but let it suffice vs to knowe that God would shewe that men are inexcusable when hee saieth O I could wishe it might bee so as if hee saide That after that wee haue beene taught in his woorde wee haue no excuse GOD shall not bee in fault if we bee not saued And why For if wee walke as hee commaundeth vs wee shall perceiue that this is the way to come to all blessednesse And so let vs impute vnto our selues the cause of all those euils which shall happen vnto vs And when wee shall bee afflicted when GOD shall chastise and punish vs by aduersitie and sundrie other afflictions let vs knowe wee haue no cause to murmur or to complaine against him For our selues are in great fault because wee haue not followed his woorde Ye see in effect what we haue to beare in minde vppon this place True it is that we must in the meane time haue recourse vnto his ayde and helpe knowing that we are ouer weake on our part to accomplish the lawe and that we can not fulfill our dutie therein nay not come neare vnto it in what sort socuer But yet if we walke not as it behoueth vs we must alwayes passe vnder condemnation knowing that all the fault lieth in our selues and that when we are beaten and chastised with the roddes of God that we can not say that this is beside all merite and desert of ours And why When we haue the worde of God we haue a testimonie and witnesse that he desireth to be vnited and ioyned vnto vs and to execute the office of a father towardes vs and to preserue vs in all prosperitie were it not that we on our part did burie his grace and hinder the course and proceeding thereof Loe then howe
euerie one desireth to bee at his ease and in prosperitie wee neede not to bee taught to wishe this vnto our selues for our nature leadeth vs herevnto but for all this it seemeth that wee haue conspired our owne miserie and wretchednes For the meane to prosper is this that we be obedient vnto God and then he shall blesse vs in such for that we shall feele the fruites thereof in all things But what We will not yeeld him the obedience which is due vnto him and therefore we must needes bee depriued of his blessing hee must needes reiect and refuse vs as if we were not worthie to bee in the number of his creatures And so let vs note that God would in this place reproue men and shew them that they are themselues the cause of all the miserie and wretchednesse they suffer in this worlde and that they must attribute it to their sinne and wickednesse But hee would moreouer withall allure his vnto himselfe when he setteth before them a reward as if he said Go to there is great cause why I should be serued of you I deserue it full well at your hands though you haue small regard of me for seeing that you are my creatures is it not good reason that you be my subiectes and render all obedience vnto me Ought you not for the whole time of your life to bee giuen ouer vnto me But yet I will not request you to serue me for gramercie I will for beare mine owne right in this behalfe so that whereas ye are bound to doe all that I commande you without looking or hoping for anie thing loe I yet tell you that I am at hand to blesse you to make you prosper when you shall serue me When our Lord speaketh thus he sheweth that he will in most louing and amiable wise winne his vnto himselfe that he will as it were break their heart that they might be the better affectionated more willingly disposed to serue and please him seeing that hee commeth not vnto them with such rigour and seueritie as he might but yeelding of the right which apperteineth vnto him chooseth rather to execute the office of a Father saying That if we will be his children hee will be a liberall and bountifull Father towardes vs and albeit he oweth vs nothing of duetie yet will he bestowe a rewarde on vs for the seruice which wee shall haue done him Nowe hereby we are admonished that it pleaseth GOD by so great gentlenesse and liberalitie to allure and winne vs vnto himselfe But we must not herevpon inferre that men may merite and deserue any thing by seruing of god As the Papists when they heare such places they runne to their merites and it seemeth vnto them that GOD is further bounde and beholding vnto them than hee hath promised But God contrariwise meaneth to shewe vs that he is readie to applie himselfe to vs and to the fashion of men that he desireth nothing else but to winne vs by all gentlenesse vnto his obedience And this is not for anie profite that he receiueth thereby as in verie deede what profite shall he receiue when wee shall haue accomplished his whole lawe Is this anie way to his gaine and aduantage No. But it maketh for our saluation Ye see then what the intent and purpose of God is what we haue to note vpon this sentence So let vs learne that when we shall haue obeyed our God if he make vs to prosper that this is not for that he oweth vs anie thing and that wee haue deserued it and that wee may vaunt that he giueth vs no more than we deserue but it pleaseth him to display and lay open his bountifull goodnesse towardes vs euen to call that a rewarde and recompense which he of his mere and free liberalitie giueth vs without being therefore bounde and indebted vnto vs Moreouer when hee chastiseth vs and that we are subiect to so manie miseries let vs knowe that wee doe but gather in the fruites of our owne seede Because wee haue ledde an euill life our Lorde must needes shew some signe and taken of his anger that it may bee knowne hee is Iudge of the worlde But hee hath also as well a regarde vnto our profite that is that we might be sorie for our faultes and bee in displeasure with our selues for them and that we should haue our recourse vnto him in true and vnfeigned repentaunce Loe howe GOD when hee sheweth his anger towardes vs ceaseth not to declare his loue for hee seeketh to winne vs vnto himselfe Hee seeth that we are brought asleepe in our sinnes and hee awaketh vs knowing that it is expedient and necessarie that he shoulde so doe Thus we see what we haue to note vpon this place Now in the end Moses speaketh of the lande they were to possesse and saieth That thou maiest prosper in the lande whiche I shall giue thee And againe for the second time he placeth this sentence That it may be well with you in the land which you shall possesse Nowe it seemeth at the first sight that God promiseth no other reward than in this earthlie and transitorie life If it were so the hope of the people of Israel had bene cleane beaten downe But let vs note that our Lorde hath vsed towards this people an other meane than with vs albeit it tendeth to the same end for the sacrifices which were ordeined in the lawe were not to withdrawe the people from the saluation which wee haue in Iesus Christ but they serued rather that GOD might signifie that men are condemned that they haue no other meane to be reconciled vnto him than this which they haue by our Lorde Iesus Christ Nowe for all this men ceassed not to kill brute beastes for their offerings and GOD said Your sinnes shall be pardoned when you shall haue killed for mee a calfe a lambe or a sheepe It seemed them that God would appoint the remission of sinnes by these sacrifices of brute beastes but he did not This was to conduct the people after such a grosse manner to the redemption which in the end was obteined vs in the person of our Lorde Iesus Christ As much was signified by the land of Chanaan God therein would from the beginning propose the eternall inheritance of saluation vnto the children of Abraham in saying to Abraham I am thy exceeding great reward He promiseth not the land to Abraham therein to rest himselfe but he will that Abraham putte his whole trust and affiaunce in him that hee raise and lift vp his hope aboue all the world that he waite for euerlasting life for himselfe and for his whole race But it was expedient because our Lorde Iesus Christ was not yet appeared because the vaile of the Temple was not yet broken it was I say expedient and needefull that this lande of Chanaan shoulde bee as it were a pledge thereof because this was fullie promised him for