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
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
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
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
that when he shall bee trode vnder the feete of men he will execute on them a sharpe and grieuous reuenge Nowe to the ende that wee shoulde knowe that being gelous in his honours behalfe he knoweth well in what sorte to punish the idolaters he taketh to himselfe the name of God which importeth force and strength as we haue alreadie touched and to this end he doeth it that wee also when wee thinke of him shoulde ioyne these two wordes together For Moses vnderstandeth in this place that which is more fully expressed by the Prophete Nahum when he sayeth The Lorde is agelous GOD a God of vengeance a God which punisheth them that haue offended which reserueth wrath for his enimies a God which shall come in a whirle winde and tempest The Prophete vseth this word that God is Gelous that is to say that he is not forgetfull that he hath not his eyes closed and shut vp when men contemne him but that he marketh it that all which is done is registred before him that he will one day take accompt of it Nowe after that he hath spoken of this affection that is to say that God will mainteine his honour he sheweth by and by that he hath wherewith to doe it that he is armed with force and might to punish his enimies and that they cannot by any meanes escape his hand And to that end he speaketh of a whirle winde and tempest See why he speaketh of vengeaunce He addeth also further that though God dissemble for a time that yet he reserueth wrath for his enimies and will in a conuenient time make them feele with whome they haue had to doe and that they haue prouoked the liuing GOD to anger We see now what Moses vnderstandeth namely that God will haue his honour esteemed of vs And although we thinke to remaine vnpunished when wee haue polluted his seruice and corrupted it in what sorte so euer yet in his time he will shew that he is not forgetfull of him selfe but that he will mainteine and defend his own honour This is one point to be noted Moreouer he adioyneth that he is also mightie enough to put in execution his gelousie For the Lord is not as mortall men which can but fume and chafe when their honour is foiled they contemned and iniuried but they haue not the meane to worke the reuenge they woulde God is not such a one he is armed with might and power to confounde all his enimies Truely wee must not imagine in God any humane affections such as with whiche wee see men to bee moued and carried away There is neither anger nor wrath in god But because wee cannot comprehend him as he is it behoueth that he applie him selfe to our rudenesse So as often as the Scripture speaketh of wrath anger and indignation this is not that God is changeable that he resembleth vs to bee moued as we are with passions For he alwayes abideth in one estate yea there is no shadowe of chaunge in him As Saint Iames vseth the same similitude to declare that in his nature being there is no chaunge But because we comprehend not the iudgments of God but by these words of anger wrath and indignation for this cause the Scripture speaketh after this manner Nowe let vs also note principally in this place that it is a fearefull and horrible thing as God here declareth to fall into his handes and aboue all when wee shall haue peruerted the puritie of his seruice by our wicked inuentions rashly attempting that which our braine hath fondly conceiued Let vs therefore knowe wee shall feele with whom we haue had to deale and that he is a greater maister than with whom we might thinke to dallie after such a fashion Now withall God is not here contented to threaten them which by idolatrie are turned away from his lawe in saying onely that he will punish them in their owne persons but he extendeth his vengeance to their whole posteritie I am saith he a gelous God which punishe the iniquitie of the fathers vpon the children vnto the thirde fourth generation It seemeth at the first sight that this is euill agreeing to the iustice of God to punish the children for the sinns of the fathers mothers And beside that naturall reason is against it We see what is spoken concerning this point to the Prophete Ezechiel namely That he which shall haue sinned shall beare his owne payment that the sonne shal not beare the iniquitie of the father nor the father the iniquitie of the sonne This place then here which might seeme somewhat too austere and rigorous which should seeme to derogate from the righteousnesse of God for sinne bringeth his hire that is the death of him which committeth it He then which is innocent why shall he die And albeit this reason were not sufficient we haue the testimonie of the holie scripture where God declareth that he will not punish the innocent children for the sinnes of their fathers For he reproueth the Iewes for this blasphemie whiche ranne much in their mouth and whereof they had nowe made a common prouerbe Our fathers haue eaten sowre grapes and our teeth are set on edge Wee are not thus rigorously handled for the faultes wee haue committed for wee haue liued as behoued vs but he grateth here vppon the sinne of our fathers Thus the Iewes murmured against god Now he sweareth that this blasphemie shall no more reigne among them But for all this when all shall be well considered there is no contrarietie in these places For in the place of Ezechiel God vnderstandeth no other thing but that those which are punished of him cannot alledge their innocencie that they cannot say that God doeth them any wrong or iniurie if he vse them sharpely for they shall finde themselues guiltie euerie one in his owne person and that he shall bee declared iust when euerie one shall see that he exceedeth neither measure nor reason Nowe this is also certeine that when God punisheth the children because of the fathers yet ceaseth he not to bee iust in his chastisementes for the children on their part being well examined shall be founde faultie I say yet further that they can no sooner come foorth of the wombe of their mother but they committe many notable and manifest sinnes and such as might bee knowen to the whole worlde For what ofspring are wee What bring we forth by nature but sinne and wickednesse See then the infantes which are alredie sinners yea being in the wombe of their mother they are condemned before God there is yet no euill perceiued in them howbeit their nature is altogether corrupt and sinfull They haue a seede of wickednesse in them because of this originall sinne which is descended from Adam vpon all mankind behold they are alredie vnder condemnation Now seeing it is so that the little infantes are not exempted from the auger maledicion of God
it is certeine when he punisheth them this shall not be without good cause but we shall alwayes knowe that he proceedeth herein in all equitie iustice as an vpright iudge by greater reason they which are elder further striken in yeeres are punished as not innocent for one shall finde them by many degrees more faultie And so as concerning the place of Ezechiel the case is cleare that God punisheth not the innocent children for the transgression of their fathers for the faultes shal be also founde in themselues As for this when he saith That he punisheth the iniquitie of fathers vppon the children let vs consider howe this is done and then this hard knotte shall bee easily vnties First then let vs knowe that God oweth vs nothing and that if he bestowe any benefite vppon vs this is altogether of his meere liberalitie not that he is any thing beholding vnto vs In the meane while if he will vse his rigour towardes vs he may leaue vs in condemnation as wee are Let God onely withdrawe his mercie and shewe himselfe iudge ouer the whole worlde and what shall beecome of vs Surely wee shall all perishe there is no remedie little and great fathers and children without exception I say wee are all condemned if GOD drawe vs not out of the curse in whiche wee are and that by his free mercie without the least occasion of beeing bounde vnto vs So nowe seeing GOD may bring vs all to destruction if it please him to vse his goodnesse and clemencie towardes some if he call them to himselfe if he deliuer them from this deepe dongeon of damnation in which they are may any one accuse him for this May any one reprooue him herein the least that may bee No. For our eye must not bee euill if he of his goodnesse taketh pitie and compassion of his creatures And although he vse not the like measure towardes all yet notwithstanding wee must haue our mouth closed vp or rather wide open not to murmur but to confesse that all which he doth is in equitie and iustice although it surmount our sense and reason For wee comprehend not alwayes the reason why GOD disposeth so of men and yet must wee laie aside our prating and learne to reuerence and adore God in his iudgementes when they shall bee ouer high for vs ouer wonderfull ouer secrete How euer it bee let this generall rule abide certeine that is to say That God might leaue vs in our destruction wherein wee are if so it pleased him and that by this meanes the whole world shoulde perishe but because it pleaseth him to shewe himselfe gentle and pitifull not towardes all but towardes a parte see what discerneth the one from the other Nowe herevppon he leaueth them as it seemeth good vnto him in the curse wherein they are borne And if one demaunde why God vseth his mercie towardes some when on others he executeth his seueritie It is certeine the first and principall cause is vnknowen vnto vs neither ought wee to enquire after it And why For it behoueth that all our senses bee locked vp captiues in that behalfe and that wee confesse that God hath libertie to choose whom he pleaseth and to refuse the rest But howsoeuer the case standeth he maketh this promise to the faithfull that he will take pitie on their children and that as he hath begonne his mercie in their persons so he will continue it in their posteritie euen to a thousand generations Seeing God hath made this promise to his seruauntes wee see nowe there is some cause why God hath pitie of the one rather than of the other 〈…〉 contrarie part he threatneth the vnfaithfull that the 〈…〉 not onely in themselues but also in their issue and 〈…〉 which shall descende from their stocke and familie But nowe let vs come to the mercie which God sheweth and to the punishmentes he executeth His mercie then is not in this that he blesseth the children of the faithfull with riches with health or other like thinges or that he maketh them to prosper to the world ward those are not the chiefe blessings of God that is not the end whereat he beginneth but rather he sheweth them his goodnesse and mercie when he gouerneth them by his holie spirit when he geueth them the marke and seale of the adoption of his children when he correcteth them and purgeth them from their sinnes to reforme and renewe them to his image and likenesse Ye see then the mercie which God extendeth to the children of the faithfull that is to say he suffereth them not to remaine in their corruption and wickednesse but that he reformeth them and gouerneth them by his holie spirit This being done he continueth his mercie further more and more and maketh them to prosper euen in this world vntill the fulnesse of his mercie be heaped vpon them namely vntill he hath drawen them out of this world into his kingdome and geueth them there the fruition of euerlasting life On the contrarie side whereas he punisheth the iniquitie of fathers vpon the children this is as much to say as that he will leaue the stocke of them in the same plight they are in There is a wicked man there is a despiser of God there is an hypocrite there is an vnfaithfull and vnbeleeuing man well he shall haue children God will as we may see forget them and account them for straungers And whereas he acknowledgeth them not in the number of his owne he daineth not nor vouchsaleth to shew himselfe a father towardes them So he leaueth them as forsaken and then it must needes be that Sathan possesse them being destitute of the spirit of God what other thing may happen vnto them than euill and mischiefe so as they procure to themselues the wrath and anger of God more and more Nowe then doth our Lorde punish them without good cause Can then say they are innocent and guiltlesse No. For there is sufficient fault in them before hande Wee see then a great deale the better how this which God hath pronounced by Ezechiel is true namely that he which hath sinned shall beare the payment and punishment as he hath deserued and that the innocent shall not bee punished for the cause of the sinner and transgressour Notwithstanding we see also that not without cause he declareth that he will punish the iniquitie of fathers vppon the children For why It is in him to shew mercie to the children of the wicked and vnbeleuing or of the contemners of his word or of hypocrites which abuse his name it is I say in the choice and libertie of God to withdrawe his grace from their posteritie And when their children are estraunged from God what reteine they but the filth and corruption of Adam There is nothing else in them but sinne and wickednesse And therefore needes it must be that they bee enimies to god Ye see then how he punisheth them in iustice and that they