Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 2 · Decade 3 · Sermon 4
¶ Of the fifte and ſixt precepts of the ſecond table, which are in order the ninth and tenth of the …. commaundements, that is, Thou ſhalt not ſpeake falſe witneſſe againſt thy neighbour. And, Thou ſhalt not couet thy neighbours houſe, &c.
¶ The fourth Sermon.
WE are now come to the expoſition of ye two laſt preceptes of ye tenne cōmandements. The ninth commaundement The nint… commau… dementeis: Doe not ſpeake faiſe witneſſe againſt thy neighbour. By this precept is cōfirmed faith in couenauntes & contractes, it ruleth the tongue, and commendeth vntounto vsus veritie, the fayreſt vertue of al other, and teacheth vsus to vſe modeſtie & ſinceritie both in word and déede. Hetherto yet hauehave wée heard nothing in all Gods commaundementes touching the tongue, but a litle onelyonly in the third commaundement. But of the tongue do ariſe the greateſt commodities and diſcommodities of our life. For the tōgue (ſaith Iames) is a litle member & boaſteth The …ounge.great thinges. Behold howe great a matter a little fire kindleth. And the tongue is fire, euen a world of wickedneſſe. So is the tongue ſet among our mēbers, that it defileth the whole body, and ſetteth on fire the courſe of nature, and it is ſet on fire of hell. All the nature of beaſtes, and of birds, & of ſerpentes, and thinges of the ſea, is meeked and tamed of the nature of men: but the tōgue can no man tame, it is an vnruly euill, full of deadly poyſon. Therwith we bleſſe our God and father, and therewith curſe wee men that are made after the ſimilitude of God. Out of one mouth proceede both bleſſing and curſing. Therefore very well and neceſſarily is the way ſet downe in this ninthe precept, how men ſhould frame and order their tongues. Now ſummarilie this precept doth commaunde vsus, to vſe our tongues well, that neither priuately or publiquely wee doe our neighbour harme, either in his lyfe, good name, or riches, by word or writing, or otherwiſe by paynting, neither by ſimulation nor diſſimulation, nor yet ſo much as by a beck or a nod. All things are forbiddden that are againſt truth and ſinceritie. There is required at al our hands, ſimplicitie, plaine ſpeaking, & telling of the truth. Briefly, wee are commaunded eueryevery man to do his indeuour mutually to mainteyne plaine dealing and veritie. For in ye 23. of Exod. we read that the Lord did charge vsus ſaying: Thou ſhalt not hauehave to doe with a falſe report. And in the 19. of Leuit, Ye ſhall not ſteale, ſaith the Lord, nor lye, nor deale falſlie one with an other. And the Apoſtle Iames, after he had touched the euile of the tongue, (eſpecially becauſe out of one mouth procéeded good and badd) doeth add: Theſe thinges my brethren ought not to be ſo. Doth a fountaine at one hoale ſend forth ſweete water and bitter alſo? Can the figge tree (my brethren) beare Olyue bearries? either a vine figgs? So can no fountaine giuegive, both ſalt water and freſh alſo. Verily ſince God hath giuen to man a tōgue, that by ye meanes of it, one man may know an others meaning, that it may bleſſe or praiſe God, and do good to all men, it is altogether requiſit that it ſhould bee applied to ye vſe that it was made for, that thereby a man out of a good hart, might vtter good talk, cleare frō deceipt & hurt, from blaſphemie and raylings, and from filthie ſpeaking.
But it is beſt for vsus by partes more neerely to ſift the ſpecial points Of bearing witneſſe.of this precept or argument. Firſt of all in this cōmaundement it is forbidden eueryevery man in the Court before a Iudge to beare falſe witneſſe. Therfore al witneſſe bearing ſimplie is not forbidden vsus, but falſe witneſſing only. Doe not ſpeake (ſaith he) falſe witneſſe. It is lawfull therefore to be are true witneſſe, eſpecially if a magiſtrate demaunde it of thée. And therfore the Hebrue phraſe is very ſignificant and ſayth: Aunſwere not falſe witneſſe againſt thy neighbour. Now he aunſweareth, that is aſked a queſtion. And in bearing of witneſſe hée that ſpeaketh, muſt hauehave a regard of God alone, and ſimple truth, hee muſt laye aſide all euill affections, hatred, feare or all parte taking… hée muſt hide nothing, nor diſſemble in his ſpeache: hee muſt not deuiſe any thing of his owne making: nor corrupt the meaning of his woordes that ſpoake: as thoſe falſe witneſſes did in the Goſpell, when before the Iudges they ſaid: I will deſtroy this temple and in three dayes builde it againe. For they corrupted the meaning of Chriſte. And the Lord in the Lawe doth ſay, Thou ſhalt not take vpp a falſe report, neither ſhalt thou put thine hand with the wicked to bee an vnrighteous witneſſe. Thou ſhalt not follow a multitude to do euill, neither ſhalt thou ſpeake in a matter of iuſtice, according to the greater number for to peruert iudgement. Hée therefore that beareth falſe wittneſſe, committeth ſinne againſt God and his neighbour. For firſt of al hée ſtayneth himſelfe with ſacrilege and periurie, and ſo by telling a lye in the name of God, hée doeth deſpite to God himſelfe: Moreouer hee doth to his neighbour ſo much hurt, as he taketh damage by the Iudges ſentence either in bodie, goodes, or loſſe of life. For it is manifeſt that the Iudge being moued with thy falſe witneſſe, did puniſh the accuſed party in bodie, goodes, or life it ſelfe: which he would not hauehave done, had hee not béene drawen thereunto, by thy falſe witneſſing. And therefore a very good and iuſt lawe is that, which Moſes hath vttered in theſe words, If a falſe witne… befoūd among you, then ſhal ye do vntounto him, as he had thought wickedly to hauehave done to his brother: & thou ſhalt put euil away frō the middeſt of thee: that the reſt may heare, & feare: & dare after that do no more ſuch wickedneſſe among you. Thou ſhalt hauehave no cōpaſſion on him: but life for life, eye for eye, tooth for …ooth, hand for hand, and foote for foote. To this belongeth the ſaying of Solomon in the Prouerbs where he crieth, God hateth a falſe witneſſe. And againe, A falſe witneſſe ſhal not ſcape vnpuniſhed. Wée hauehave an example in the two falſe witneſſes that roaſe againſt the chaſte and honeſte Suſanna.
In this lawe are condemned alſo …all falſe and wrongfull accuſations, and vniuſte iudgementes bought for monie, at the mouth of vnrighteous Iudges. And as thoſe déedes are worthilie forbidden, ſo likewiſe are they miſliked that ſet their tongue to ſale, I meane, ſuch merchauntes as for a morſell of bread will eaſilie be hyred, either to bleſſe or curſe the innocent. Of which ſort of curſing, ſpightfull, and ſoothing tongues, thou mayeſt finde a great number in eueryevery degrée and ſtate, both of riche and poore, of ſpirituall and of Lay people.
Furthermore wee hauehave here commended vntounto vsus ye inuiolable kéeping of bargaynes, couenauntes, and contractes: and on the other ſide are wée eſpecially charged, not to vſe either guile, or deceite, or craft, or any kind of couſening. Of which I hauehave ſpoken, where I treated of theft,
But now the eſpeciall thing that A lye … the … of lyes.is forbidden the faithfull herein is to tell a lye, that is, to ſpeake an vntruth, either vppon purpoſe therwith to hurt his neighbour, or vppon any vaine and light occaſion, or otherwiſe vponupon ſome euill affection. For among men many kindes and ſundrie ſortes of lyes are reckoned vp. S. Auguſtine in his 14. Chapter ad Conſencium de Mendacio, maketh mention of eight kindes of lyes. I amonge many will name a ſewe onelyonly. There is a ieſting lye, as when I ſay that I lye, or other men knowe that I dee lye, by which lye of mine they take ſome pro fite, or (as I ſhould rather ſay) ſome paſtime or pleaſure. To lye in that ſort, although it be no great and heynous ſinne, is yet a ſigne of very great lightneſſe: which the Apoſtle miſtiketh in y• faithfull, as it may appeare in the fifte Chapiter of his epiſtle to the Epheſians. And yet I thincke not that deuiſed fables, parables and feigned narrations are hereby forbidden: which, as they are in the Scripture eueryevery where vſed in matters of moſt importaunce, ſo hauehave they alſo a very goodly grace, being of themſelues verie neceſſarie and profitable, for the readers vnderſtanding. S. Auguſtine will not hauehave ieſting myrth, in the number of lyes. There is moreouer an officious lye, that is when I fitten or tell an vntruth for dueties ſake, to the end that by my lye, I may kéepe my neighbour harmeleſſe from the euill or miſchiefe, that hangeth ouer his head. Of this ſort there are many examples in the holy Scriptures. The midwiues of Aegypt, did ſaue the Hebrues children aliue, whome Pharao commaunded to bée ſlaine at their birth: and being accuſed before the king for breaking the lawe, they did by an officious and a verie wit…ie lye excuſe themſelues, and pretend a certaine ſpeedineſſe of traua…le in the Hebrues wiues, more than the Aegyptian women had. Rahab doeth with a very ſtraung tale, deceiue the citizens of Iericho, and by her ly preſerue the ſpies of the people of God. And Michol Dauids wife, with a lye did ſaue her huſbands life, and ſent away her father Sauls ſeruants without their purpoſe, for which the king had ſent them. And Io…than faineth many a thing at his fathers table, for the goodwill that …ee bare t… Dauid, whom by honeſt ſhiftes and godly deceiptes hee did ridd from the bloudie hand of his cruell father Saule. The holy widow Iudith alſo, by lying and diſſembling doth enter the tent of capitaine Holophernes, and by cutting off his head, doth ſet her afflicted coū triefolkes at libertie againe.
Nowe it hath béene a queſtion amonge the diuines of the Primatiue Church, whether they, whoſe examples I hauehave heere alledged, did ſinne in lying or no. Origenes & they that followed him, did permitt a wiſe and godly man to lye, if ſo be it were for the welfare of them, for whome the lye was made. Neither was S. Hierome without ſuſpicion of Orig…ns opinion. For vponupon the Epiſtle of Paul to the Galathians hée writ, that Peter and Paule to ſerue the time, did vſe a kinde of ſimulation. But S. Auguſtine admoniſhing Hierome of that matter, denieth flatly that wée ought once to ſuſpect, that a ly is allowed in the ſacred Scriptures. On the other ſide againe, S. Hierome telleth Auguſtine that the beſt interpreters of the auncient Church, are full and whoalie of his minde. There are, to and fro, verie learned and large epiſtles written on both ſides, which are extant nowe and to be ſéene amonge vsus, and therefore I né…de not … hereupon any longer. The ſame Auguſtine in the 15. chapter of his booke that he wrote ad Cōſentium contra mendacium, ſayth, Hee, which ſaieth that ſome lyes are righteous, is to bee thought to ſay nothing elſe, but that ſome ſinnes are righteous, & ſo conſequently that ſome vnrighteouſnes is righteous. Than which: what can be ſpoken more abſurd? For whereuppon is ſinne, but becauſe it is contrarie to righteouſneſſe? But … things, that are done againſt the law of God, cannot be righteous. Now it is ſaid to God, Thy lawe is truth: and therefore that which is againſt the truth, cannot be righteous. But who doubteth, but that euerie lye is againſt the trueth? Therefore no lye can poſſiblie be righteous. And ſo forth as followeth.
Now on the other ſide, verie notable learned men hauehave thought, that Auguſtine was ſomewhat too ſtubbornely ſet againſt lying. And therefore ſome there are, which going as it were betwixte both doe ſay, that they (whoſe examples I alledged euē nowe) were not altogether without all ſinne, and yet they ſuppoſe that their fault in thoſe lyes, was a very ſmal ſinne. I would wiſh thoſe, which will allowe themſelues to lye officiouſly, to take héede to themſelues, leaſt by following their owne affections more than enough, they do at laſt take that for an officious lye, which is in déede a pernicious lye. For the laſt and worſt kind of lye is a pernicious lye. And that procéedeth of a corrupt minde, and tendeth to the damage of thy neighbour, which hath deſerued no hurt at thy hand. This kind of lye is eueryevery where cryed out vppon thoroughout the Scriptures: and the fault thereof increaſeth according to the quantitie of the miſchiefe that it doth. For diuines and eccleſiaſticall preachers do lye of all other moſt perniciouſly, while with lyes & corrupt doctrine they kill the ſoules of men, & make the bodies and goods of ſillie ſeduced people, both ſubiect to the curſe of God, and in daunger of a thouſand perils more. And hereunto belongeth hypocriſie alſo, which the Lord Ieſus doth in the Goſpel wōderfully taunt and bayt excéedingly. Now hypocriſie doeth ſhewe it ſelfe, not onelyonly and ſo much in craftie and deceitfull words, as alſo and farre more, in the whole cōuerſation of our liues, as when we make ſemblaunce, or elſe diſſemble ſuch thinges as are not, by that meanes lying to God, and beguiling oure neighbour.
Furthermore, in this law are forbidden Carying of … a … to ….talebearings, priuie ſlanders, backbitings, cloaſe whiſperings, and al ſuſpicions which riſe by ſuch occaſions. Deſpiteful quips …erfore, and heades that are ready to ſpeake euill of all men, are plainely condemned. For ſome there are which are without honeſtie, not ſticking to ſlaunder all eſtates and conditions, both highe and lowe, publique and priuate, and people of all ages: and for that purpoſe … as … an … in … the … to … to the … of the… whō … writi… by the …do they caſt abroad infamous libels, they ſticke vp written Paſquils, and ſet out pictures to diffame men withall. And to themſelues they ſéeme very eloquent, while with bitter words they check and finde fault with all ſortes of men: yea, they accompt ye malapert prattling of their vnbrideled tongues, to be a commendation of vncontrolled libertie and frée licence of ſpeaking. But they ſinne very gréeuouſly which take delight in curſed ſpeaking, that is, whiche carrie about a tongue full of bitternes, curſes, and deceipt: euen as they alſo are not without ſinne, that louelove a life to heare enuenomed ſpech and hurtfull talking. But wée make a difference, & do except from wrongfull quarels ſuch accuſations, as are iuſtly made and openly ſhewed, either …by writing or word of mouth, & ſuch kind of chi…ings and chaſtenings alſo as preachers vſe in ſacred ſermons. For they, which do in that ſort chaſtiſe and purſue wicked vices and errours, do purpoſe nothing elſe but the glorie of God and ſafegard of mēs ſoules, which they deſire to aduaunce by all the meanes they can, not ſéeking to vtter their ſpight, or wreake the malice of their naughtie affections. But wée may gather by many argumēts, that it is a heynous crime falſely to ſlaunder, and wickedly to backbite our brethren & neighbours. Backbyting is ….For there is ſcarſely any thing that doeth ſo much diſgrace vsus as backbyting doth. Wée are made to the ſimilitude and likeneſſe of God, that wée may be the ſonnes of God: but falſe accuſations do make vsus of the ſonnes of God, to be the ſonnes of the diuel. Now wée all abhorre and vtterly deteſt the name of the diuel: but if thou art a wrongfull ſlaunderer, than art thou the very ſame that thou doeſt ſo deteſt. For the diuel taketh his name of wrongfull accuſing, and is called a ſtaunderer.
Moreouer, in the booke of Preuerbes GOD is ſaid to hate backbiters and wrongfull ſlaunderers. And in yt 19. Chap. we read: The thought of a foole is ſinne, and a ſlaunderer is …ated of men. For a good name (as the ſame Solomon witneſſeth) is a precious treaſure. When as therefore the fame and good name of a man is put in hazard, by the falſe reportes and ſlaunders of a wicked tongue, the chiefeſt iewel that a man hath is put in ieopardie: ſo that in verie déede a ſlaunderer doeth ſéeme to ſinne more deepely than a théefe: vnleſſe a man make more accompt of his tranſitorie richeſſe, than of his name and good report. And therefore it is ſtraunge at this day, that a théefe for ſtealing is neuer pardoned, & backbyters for ſlaunders are neuer once touched. I would to God that magiſtrats would once rightly weighe the ſundrie circumſtances of ſundrie matters, and puniſh eueryevery fault with penalties agréeable to the offence, and reuenge the greater crimes, with great and ſharper puniſhmentes. For God truly doeth require of, and charge euerie one of vsus, to doe oure beſte in mainteyninge trueth, for the defence of oure neighbours good name, and preſeruation of his earthly ſubſtaunce.
In this lawe alſo it ſéemeth that flatterie is forbidden, which, as the Flatteri…prouerbe doth truely ſay, maketh a foole madd, and cauſeth him that is mad, to be incureably mad. And therfore Solomon ſaith, that a flatterer is worthie to bée curſed of all men. They (ſayth he) which ſay to the wicked thou art iuſt, ſhalbe curſed of the people, and hated of the tribes. And in an other place: The woordes of a talebearer bee as thoughe they were ſimple, and yet they pearce to the inward partes of the heart. When hee ſpeaketh ſoftly beleeue him not: for there are ſeuen miſchiefes in his hart. And therefore in Eccleſiaſtes it is very well ſayd: It is better to heare the rebuke of a wiſe man, than the ſonge of a foole. That is, of a flatterer.
And yet, althoughe flatterie bée ſo great an euill, it is notwithſtanding fauoured of all men, ſo that as an infecting plague, it is crepte into the Church, into Princes Palaces, into Iudges Courtes, and euerie priuate houſe. For like an alluring Mermayde it hath a ſonge that doeth delight our fleſh. For wée like fooles are blinded with ſelfe louelove, and doe not marke that flatteries and allurementes, doe breede oure deſtruction. Eze…hiel blameth greatly all flattering Preachers, and ſayeth: Woe vntounto them that lay to the people peace, people, peace, peace, when there is no peace: which dawbe with vntempered morter, which ſowe entiſing pillowes vnderunder euerie elbowe, and put alluting kercheifes vponupon eueryevery head, to hunt after, & catch ſoules. Of ſuch kinde of teachers, that delight more in lyes and flatterie, than in ſyncere veritie, the Apoſtle Paule ſaith, The time ſhall come that they ſhall not abide to heare ſounde doctrine: but they whoſe eares do ytche, ſhall gett them teachers according to their luſtes, and ſhall turne their eares from the truth, and ſhalbe turned vntounto fables And Dauid praying againſt this plague, as the thing that is moſt pernicious to all kinges and Princes in authoritie, doeth ſay: The righteous ſhall ſmite mee friendly, but the precious baulmes of the wicked ſhal not annoynt my head. And againe, Lord deliuer mee from lying lippes, and a deceiptful tongue. Thus much hauehave I hetherto ſaid for the expoſition of the ninth commaundement.
Now followeth the tenth and laſt The tenth commaundemente of God.commaundement, which word for word is expreſſed thus: Thou ſhalt not couet thy neighbours houſe, thou ſhalt not couet thy neighbours wife, nor his manſeruaunt, nor his maydſeruaunt, nor his oxe, nor his aſſe, nor any thing that is thy neighbours. Which words the Lord in the fifte of Deut▪ doth lay downe in this maner and order. Thou ſhalt not couet thy neighbours wife, thou ſhalt not couet thy neighbours houſe, nor his field, nor his manſeruaunt, nor his maydſeruaunt, nor his oxe, nor his aſſe, nor any thing that is thy neighbours. Neither is there any difference or contrarietie in the thing it ſelfe, although in Exod. Thy neighbours houſe, and in Deuteronomie Thy neighbours wife, be ſet firſt in order. Now this maketh ſomewhat againſt them that diuide this laſte precept into two commaundements, which is in deede but one, as it may be partly gathered by this order thus inuerted in the ſetting of it downe in two ſundrie places.
In this precept coueting is eſpecially forbidden, I meane euill longing, …and corrupt deſiring. For coueting is a word indifferently vſed, as well in the better as the worſe ſignification. For Dauid affirmeth that he did long after God and his lawe, I hauehave wiſhed for (ſaith hee) O Lord thy ſaluation. And, I hauehave longed after thy commaundementes. Pſal. 119. Wée muſt here therfore be able with diſcretion to iudge betwixt that good affection, which God did firſt create in man, and that other motion, the roote of euill that groweth in our nature, by the diſcent of corruptiō from our firſt father Adam. There was in Adam before his fall, a certaine good appetite with pleaſure and delight. He was not ſo hungrie, that hū ger did pain his emptie bowels (whiche is in déede a plague for ſinne) but he did eate with a certaine ſwéet and delectable appetite. Hee was delighted with the pleaſures of Paradiſe. Hee did with a certaine holy deſire, both louelove and long after the woman, which God had brought and placed before him. And this good appetite or deſire procéeded from God himſelfe, who made both Adam and all his affections good at the firſt. Yea, and at this day alſo there are in men, certaine naturall affections and deſires, as, to eate, to drink, to ſléepe, and ſuch like belonging to the preſeruation of mans life, which of themſelues are not to be accompted among the number of ſinnes, vnleſſe by corruption of originall vice they paſſe ye bounds, for which they are ordeyned. But in this treatiſe vponupon the tenth commaundement deſire is vſed in ye worſer part, and is taken for the concupiſcence or coueting of euil things. This concupiſcence being tranſlated from Adam into vsus al, is the fruite of our corrupt nature, or ofſpring of original ſinne: whoſe ſeate is in the hart of man, and is the fountaine and he adſpring of all ſinne and wickedneſſe, that is to bee found in mortall men. For the Lord in the Goſpell doeth expreſſely ſay: whatſoeuer entreth in by the mouth, goeth into the bellie and is caſte out into the draught: but the things that come out of the mouth, proceede frō the heart, and thoſe defile the man. For out of the heart doe come euill thoughts, murders, adulteries, whordomes, theft, falſe witneſſe bearinges, deſpiteful ſpeakig: theſe be they that do defile the mā. And the Apoſtle Iames ſpeaking altogether as plainely in an other place doeth ſay: Let no man, when he is tempted, ſay that he is tempted of God. For eueryevery one is tempted, while he is drawen away, & entiſed with the baite of his owne concupiſcence: then when luſt hath conceiued, it bringeth …oorth ſinne, and ſinne when it is finiſhed bringeth forth death.
Concupiſcence therfore is a moti-on or affection of the minde which of Concupiſcence.our cor…upt nature, doth luſt againſt God and his lawe, and ſ…rreth vsus vp to wickedneſſe, although the conſent or déed it ſelfe doth not preſently followe vppon our conceipt. For if the deede do follow the luſt, then doth the ſinne increaſe by ſtepps and degrées. For firſt wée muſt conſider the very blotting out or corrupting of the Image of God in vsus, Originall ſinne, and that diſeaſe that lyeth hidd in our members, which is by vſe called euill affections. Secondarilie, wee muſt conſider that it increaſeth by our delight and pleaſure therein. Thirdly it is augmented if wee conſent and ſéeke after counſell to commit the crime: and laſtly if the conſent breake forth to the déede doing, than is it greater and greater, according to the qualities of accidentes or circumſtances. Now al theſe are reckoned in ye number of ſinnes, thoughe by degrées the one of them is greater thā the other: touching which I will by Gods ſufferāce ſpeake ſomewhat more largely, when I come to the treatiſe of ſinne. Wherefore that euill and vnlawfull affection, which is of our naturall corruption, and lyeth hidd in our nature, but bewrayeth it ſelfe in our hartes againſt the pureneſſe of Gods lawe and maieſtie, is that very ſinne, which is in this lawe condemned. For although there be ſome which thinke that ſuch motions, diſeaſes, blemiſhes and affections of the mind are no ſinnes, yet God by forbidding them in this lawe, doeth flatly condemne them. But if any man doubt of this expoſition, let him heare the woordes of the Apoſtle who ſaith: I knew not ſinne but by the lawe: for I had not knowen luſte, except the lawe had ſaid, Thou ſhalt not luſte. Without the lawe ſinne was dead: I once liued without lawe: but when the commaundement came, ſinne reuiued, and I was dead. And againe, The affection of the fleſhe is death, but the affection of the ſpirite, is life & peace. Becauſe the affection of the …leſhe is enimitie againſt God: for it is not obedient to the lawe of God, neither can be. So then they that are in the fleſh cannot pleaſe God. The affection of concupiſcence therefore doth condemne vsus, or, as I ſhould rather ſay, wée are worthily condemned by the iuſte iudgment of God for our cōcupiſcence, which doth eueryevery houre and moment bewray it ſelfe in the thoughts of our harts. There are (I confeſſe) ſundrie fantaſies and many thoughts in the minds of men, which while they tend not to the offence of God or our neighbour, nor do cōt…ine any vncleanneſſe or ſelfeloue, are not to be counted in the number of ſinns: as I did imm…diately after the beginning declare vntounto you.
So hetherto verilie God hath forbidden Man is cō uinced of ſinne.the groſſer ſinnes which man doeth daily commit againſt him, and now at laſt hee commeth to the concupiſcence & corrupte nature of man, the welſpring of al euil, which in this precept he goeth about to ſtop vp and cauſe to ſléepe: or as I ſhould rather ſay, to detect to the eyes of all men ye infirmitie and weakeneſſe of mankinde. For what is he that hath not ſome whiles felt concupiſcence? yea, what is he that is not eueryevery houre & moment pricked with the ſtinge of fleſhly concupiſcence? What man is there (I pray you) that is not diſeaſed with the naturall ſickneſſe common to vsus al, and ſpotied with the blemiſh of originall guiltineſſe? Being therefore cōuinced of ſinne before the lord, wee are not able to excuſe our fault, nor eſcape the ſentence of the Iudge, that doth condemne all fleſh. For the iuſt Lord doeth expreſſely condemne our naturall corruption and wicked inclination, which is a continual turning from God, and rebellion againſt the ſinceritie, which hee requireth at our handes. For they are called happie that are cleane in heart, becauſe they ſhall ſée God. They therefore whoſe hartes are wrapped in luſtes, diſeaſed with concupiſcence, and ſpotted with the poyſon of original guilt, ſhall not ſée God. But ſuch are al we that are the ſonnes of Adam. And therefore this lawe doth conuince vsus all of ſinne, infirmitie, naturall corruption, & of damnation which followeth vponupon the neck of our corruptiō. Moreouer god in his law doth not only require What … God …the outward cleanneſſe of the body, but ye inward pureneſſe alſo of the minde, the ſoule, and al our affections: and giueth charge that all, whatſoeuer wee thincke, determine, goe about, or doe, ſhould tende to the health and profite of oure neighbour. This cōmaundement therefore may be referred to all the other that went before. For the Lord himſelf expounding this cōmandement, Thou ſhalt not cōmit murder, addeth, Whoſoeuer is angrie with his brother ſhalbe in danger of iudgment, &c. Matt. 5. and againe in expoūding this precept Thou ſhalt not cōmitadulterie, hée addeth. Whoſoeuer looketh on an other manns wife to luſt after her, hee hath committed adulterie alreadie with her in his hart.
And here he doth exactly rehearſe ye What … that … muſt … cour…things which we do couet, and in longing after which we are wont to ſin: Now our couetouſnes conſiſteth in ye deſire either of things or perſōs. The thinges that we couet are either immoueable or moueable: as we Germans do vſually ſay, Der gueteren ſind etliche ligende, etliche furende. The immoueable things are houſes, farmes, lands, vineyards, woods, medows, paſtures, fiſhpooles & ſuch like. Things moueable are monie, cattell, honour, office, and dignities. The perſons, are wife, childrē, manſeruants & maidſeruants. Theſe and ſuch like which our neighbor hath in poſſeſſiō, none of vsus ought to couet to his hurt or hinderance: or if any man happen to couet them, yet let him not conſent to y• concupiſcence, nor take delite therin, let him not ſéek to obteine the thing that he ſo deſireth, nor ſuffer his ill conceiued purpoſe to break out to y• deed doing, in taking from his neighbour his things or perſōs: for god requireth at the hands of thoſe y• worſhip him, ſuch kind of righteouſnes, as is altogether ſound and abſolutely perfecte, not in the outward déede alone, but alſo in ye inward mind & ſettled purpoſe of the hart. Wherupon the lord in the goſpel ſaith, Vnleſſe your righteouſnes exceede the righteouſnes of the Scribes & Phariſeis, ye ſhal not enter into the kingdome of God. But touching ye maner how Gods comaundements are fulfilled, & that faith is the abſolute righteouſnes, I will hereafter in an other ſermon tell you, as I hauehave alreadie ſaid ſomewhat in the ſermon that I made vponupon true faith.
Hetherto in twelue Sermons I hauehave runne through and declared the tenne preceptes of the morall lawe, in which I told you that the forme of vertue is layd before our eyes, therby to frame our maners according to the wil of god. God himſelf hath diuided al the branches of his moral law into two tables. The firſt doth ſhew ye dutie of vsus mē to our creator, & teacheth how to worſhip aright our God & gouernor. The ſecōd table in ſixe whole precepts, doth declare what and how much eueryevery man is bound to owe to his neighbour, & how we may al liue both quietly, well, & ciuilie one wt another. It comaundeth vsus to honor our parents, & al thoſe, which god hath ordeyned in ſtéed of our parents. It forbiddeth murder, or doing iniury to any man in his life and body. It forbiddeth whordom, adultrie, & wicked luſtes, comending wedlock, cleannes, & a continent life. It forbiddeth lyes, falſe witneſſe bearinges, and euil deſires: & biddeth vsus to louelove our neighbours with al our harts, being ready at all times with al our power to doe them good. To God our Lord and moſt prudent lawgiuer be praiſe and thankes for euer and euer. Amen.