Sermons on Deuteronomy, Sermons · Sermon 29
On Munday the xvj. of Iune. 1555. The xxix. Sermon which is the eleuenth vponupon the fourth Chapter.
39 Vnderstand therefore this day, and lay it vp in thyne heart, that the Lord is God in heauen aboue, and vppon the earth beneath, and there is none other but hee.
40 And keepe his ordinances and commaundementes which I command thee this day, that it may goe well with thee and with thy children after thee, and that thou maiest prolong thy dayes in the lande which the Lord thy God giueth thee for euer.
41 Then Moses seuered three Cities beyond Iordan towards the sunrising,
42 That the manslaier might flee thither, that had slaine his neighbour vnwillinglie, and not hated him before: who by fleeing to one of those Cities, should bee in safetie.
43 Namelie, Bozor in the wildernesse in the plaine countrie, among the Rubenites: and Ramoth in Galaad among the Gaddites: and Golam in Basan among the Manassites.
IT was shewed yesterday, that wee must assure our selues that God will continue his goodnesse towardes vsus, and that when hee hath once begunne, wee must not doubt but hee will shewe himselfe a Sauiour vntounto the ende. When wee hauehave founde him such a one, wee must walke on in the saide trust, that we may call vppon him all our life long: for else wee shoulde bee saued but for a day, and that were all one as if God had neuer shewed himselfe to vsus at all. Therefore our hope must extende to the time comming, and when God hath ridde vsus from Satans tyrannie wherein wee were to make vsus inioy his heritage, we must holde on still as Moses saith here. True it is that God hath not brought vsus out of Egypt,Hebr. 9.14. but hee hath deliuered vsus from the bondage of the diuell and of death. And therefore let vsus trust that he will leade vsus to the place that he hath promised vsus, that is to wit, to the immortall life. But in the meane while we must consider to what ende he calleth vsus, and to what end he bestoweth so manie giftes vppon vsus:Lu. 1.74.75 namely to the ende that we should serue him all our life long.Eph. 1.4. And that is the thing which Moses addeth as nowe, and which was touched also as yesterday: namely that our trusting in God must not make vsus ydle and slothfull, but rather the more inflame vsus to louelove and feare him.
Therefore he saith here, vnderstande thou this day, and thinke well vponupon it in thine heart, and beare it in rememberance, that there is none other God but the euerlasting, neither aboue nor beneath. The cheefe intent of Moses is to shewe, that Gods reaching of vsus his hand vntounto vsus, it not to the ende that we shoulde hauehave no care to honour him: but rather that we should bend our selues wholly therunto, and that wee perceyuing howe hee hath honored vsus so highly as to choose vsus for his people, should shewe in verie deed by our seruing of him as our God, that his so doing is not in vaine. That is ye meaning of Moses. But yet therewithall be doeth vsus to vnderstande, that we shall neuer be able to yeelde God his due honour, vntill we knowe him. For if we imagine newe Gods of our owne heade, we disguise the liuing God,Ro. 1.23.25. and bereaue him of his chiefe honour. I say hee is disguised, when we attribute that thing to the creatures, which is peculiar to him alone, and it is al one as if we did make ydols, though we confesse it not with our mouthes, as a great number do deale, which cā protest welynough that their intent is to hauehave no moe but the onelyonly God, and yet notwithstanding faile not to robbe him of the thinges that are peculiar to his maiestie, dealing them to the creatures at their owne pleasure, as though it were some bootie. When GOD is so spoyled, it is all one as if men shoulde set vp ydoles in despyte of him. And so yee see wherefore Moses saieth, Nowe vnderstande that the Lorde is God both aboue and beneath, and that there is none other. Heere is the foundation where vppon wee must grounde Gods seruice: namely to knowe that hee cannot abide any companion, but that wee muste discerne him from all mens deuices and imaginations, to saye, This is the GOD that hath reueiled himselfe vntounto vsus. And Moses exhorteth the people to thinke vppon it that they might beare it in minde. For if wee hauehave not that care with vsus, we shall wonder to see howe soone some wicked fancie will take place in our heade. If such as knowe the trueth doe not sticke to it, and walke warely and carefully, they shall soone let themselues runne at rouers. And why? For naturally wee bee inclyned to leasings, and thereto wee bee so wauering as is pittie to see.Psal. 116.11. & Rom. 3.4. Therefore it is not ynough for vsus to hauehave knowen the true liuing God for a time: but wee must dayly thinke vppon the thing that is tolde vsus, and wee must continually renewe the rememberance of it. For otherwise wee shall bee at our wittes ende to see what superstition will steppe in our way. Then let vsus marke well, that it is a continuall exercise for vsus all our life long, to knowe which is our true GOD that hath mainifested himselfe vntounto vsus.
And nowe that Moses hath spoken so of knowledge: hee sheweth that our confessing with our mouth and our feeling also with our heart that there is but onelyonly one GOD is nothing woorth: vnlesse wee shewe by our deedes that wee take him for our father, our master, and him, to whome wee belong. And for the same cause hee saieth that he hath giuen vsus his lawes, commaundementes, and statutes. So then, wee see that the knowing of God is not a deade and vneffectuall thing: but that it ought to preuaile with vsus, so as wee may shewe that wee hauehave beene schooled by Gods worde, by keeping his lawes and commaundementes. The ende therefore whereunto God hath chosen vsus of his owne free goodnesse, and the ende whereunto hee mainteyneth vsus,Luk. 1.74.75 and continueth his grace towards vsus is this:Rom. 14.8. that we shoulde glorifie him not onelyonly with our mouthes, but also with our whole life. But heere is yet one worde more to be noted: which is, that Moses addeth, that he setteth before Gods people, his laws & commandements: wherin he bereueth them of al excuse of ignorance. As if he should say, ye cannot alledge yt yee know not how to serue God: for I do shew you his will, and therfore striue not against him. So then after as our Lord granteth vsus the grace to be taught purely by his word, let vsus mark that we be the more bound vntounto him, and the lesse to bee excused, so as it is not for vsus to vse any shifting For wherof is it long that we yeeld him not his due praise, and that wee liue not as we ought to do, seing he teacheth vsus what to do, and sheweth how we ought to liue? Wherfore let vsus labor to make the doctrine powerfull which is dayly preached vntounto vsus, assuring our selues that the preaching thereof is to the end that God should be the better honored among vsus. This is the effect of that which is set downe here.
Now it is set down consequently, that before they passed Iordan, Moses did seuer out three Cities in the land that had ben conquered from the Amorrhits, (as we hauehave seene heretofore) & from their neighbours, as the land of Basan: and those three Cities, were appointed for such to flie vntounto as had slaine any bodie through vnaduisednes. This Law is declared more fully in other places:Num. 35.15 22. and thence must wee fetch the exposition of this present text. God had said and ordeyned,Deut. 19.4. that if a man bearing no hatred to another man, did slea him vnaduisedly, that is to say by chaunce medly (as they term it) without pretensed purpose: hee shoulde not be punished. For why? the manslaughters that are punishable must either be wilful, or else proceed of reuenge, or of spyte, or of lying in wait which is worst, & greatest fault of al. But if a man seing no bodie did shoot an arrow & hit a man, & the man dyed: this manslaughter was not punishable as a felonie. Neuerthelesse God woulde not hauehave it simplie pardoned: and that was for two causes. The one was to the ende that men shoulde in any wise mislike of any murder and the shedding of mans bloude: and the other was, that the kinsfolke of the partie that was slaine shoulde not be prouoked to reuenge: And therefore God had ordeyned that hee which had giuen the stroke shoulde get himselfe out of the way, and keepe himselfe as a prisoner till the death of the high Priest: And then had hee as it were a Iubilee, so that when there was once a newe high Priest, then the partie that had so fled to the place appointed, whether it were at the ende of tenne, twentie, or thirtie yeeres, might returne to his owne house if he listed: but vntil that time, it behoued him to be as a banished man. That is the thing which is spoken of here as nowe. Moses rehearseth not the Law as it was giuen of God & as it is set down in the booke of numbers: but yet in reporting the storie,Num. 35.15 therewithall hee giueth an incling of the foresaide lawe and ordinance as we hauehave saide. Nowe for the better vnderstanding hereof, we must first marke the thing that I touched afore: that is to wit, that God abhorreth murther, insomuch that although he punish not vnaduised manslaughters rigorously: yet he chastiseth them: wherby hee sheweth that he mislyketh of bludshed. This is a thing well worthy to bee noted. For first wee see thereby, how greatly God loueth vsus: & he sheweth the cause thereof in the ninth of Genesis,Gen. 9.6. to be for that we be created after his image. Hee saieth that the sleaing of a man is the doing of wrong to himselfe. Yee see then that God beareth vsus such louelove, that he taketh himselfe to bee wounded and misused in our persons, because he hath made vsus after his owne image. And that ought to bee a warrant of his great goodnes and louing kindnesse towards vsus, to make vsus to trust wholy vntounto him & to honor him. And so ye see whereat we ought to beginne, when it is tolde vsus that God hateth murther and cannot abide it: and therefore that when a man hath slaine his neighbour wilfully, that is to say, either through malice, or in quareling, or for reuenge, or by laying waite for him: hee is so detested of God that he is not worthy to liue in the worlde. And in good sooth wee see the same by another Lawe, where god curseth whole countries for suffering of murders.Numb. … & 35.33. For it is saide there, that if a deade bodie bee founde, search must bee made with all diligence, to finde out the murtherer. Why so? To the intent (saieth hee) that the lande bee not defiled therewith. Wee see hereby that if Magistrates and Iudges shut their eyes and make no reckoning to punish a murder: it is as a cōmon defiling, which prouoketh Gods vengeance vponupon the whole land. And therefore it standeth them on hande to consider that God setteth great store by mens liues. Againe if the dooer of the wicked deede bee not founde: let the Iudges (saieth hee) make solemne protestation, in this wise: We hauehave inquired diligently whence this murther shoulde proceede, but wee cannot finde the dooer thereof, and therefore are wee cleare and guiltlesse of it before God. And moreouer Gods will was that they shoulde offer sacrifice for the same. Nowe then wee see howe lothsome wilfull murthers are before GOD. I call them all wilfull murthers which are committed through trecherie or in rage, or howsoeuer else it bee where there was any enmitie or variance afore. Yea & although it be lawfull for men to kill their enemies in the warres that are good and holie:2. Chron. … 8. and … yet doeth the Scripture vse a manner of speech to shewe vsus that GOD hath alwayes misliked of murthering. For there it is saide of a valiaunt man, howbeit without blaming of him, that hee defiled his handes. Is it so? Nay rather it is worthie of praise that a stoute fellowe being inured to the warres, shoulde goe through with his duetie. For if hee offer no man any wrong, but behaue himselfe valiantly when hee commeth to the incounter, doeth that deserue blame? No: but as I saide afore, Gods meaning is to shewe vsus, that wee ought to tender our neighbours liues in such sort, as not to wishe their death, nor to further the same, vnlesse wee intende to violate his image. That is the thing in effect, which is heere set out vntounto vsus. Nowe then if God doe so abhorre the manslaughters that are committed when men assaile vsus, so as we seeme to hauehave iust cause to defend our selues: I pray you what is to be said to it whē men fall to quareling with their neighbours, & will needes shed bloud of set purpose? What meaneth this? Suppose we yt Gods curse is not doubled vpō the land, when such crimes are borne withall and maintained? It is said that if a murther bee let passe, and the doer of it scapes vnknowen, Gods wrath is thereby prouoked: and if the murtherer be knowen, then is it a more heynous crime to let him scape vnpunished. But if a theefe lye in waite for a mā that mistrusteth no such thing, and setteth vppon him: is it not a plaine spiting of God, if that bee suffered? And if it be not any one man that is assaulted, but there are such ouer lustie mates as will say, let vsus kill and slea, & when they hauehave their swordes out, they care not against how many they drawe, but make a common hauocke, and such slaughter as all is on a gore bloud: are not the folkes that stirre vp such broyles, worse than the theeues and robbers in the woods? Men wil at leastwise mistrust theeues in a forest: but [who woulde thinke] that where there should be ciuill order, where Lawes [ought to] raigne, where there is a seate of Iustice: there men whould fill all things with bloud, and violate so many images of God as come in their way, & that the same should be suffered? I pray you is it not a bewraying that wee bee loth that GOD shoulde raigne among vsus, or hauehave vsus vnderunder his protection? Yes. Therefore let vsus marke well what is said here concerning wilfull murthers, how there is no pardon for them, but God will hauehave them rooted out of the worlde and executed by Iustice, which hauehave violated his image. And why? To the intent wee shoulde alwayes beare in minde the thing that I spake of before, that is to wit, how greatly he loueth vsus, and that forasmuch as he hath adopted vsus to be his children, he will hauehave a continuall care of vsus, and keepe vsus as charely as the Apple of his eye, as he speaketh by his Prophet Zacharie.Zach. 2.8. Now if it bee so that wee desire God (as the holy Ghost teacheth vsus) to keepe vsus as the Apple of his eye, that is to say, as the tenderest and delicatest part of him: I pray you ought not we to gather therby, that seeing he loueth vsus, he will hauehave vsus also to louelove one another, yea euen with more than brotherly louelove? Yes: and therefore let vsus learne to abstaine from all wrong and outrage. Moreouer whensoeuer any murther is committed, or whensoeuer any folke are so wicked and cruel as to goe about to shed mans bloud: let vsus make account of them, not onelyonly as enemies to men, but also as deadly enemies to God, for as much as he sheweth himselfe to bee their aduersarie, and telleth vsus that he taketh it as an assaulting of him in his owne person, and in his owne Maiestie. That is the thing which wee hauehave to marke.
And herewithall wee must passe yet further. For wee knowe how S. Iohn saieth, that whosoeuer hateth his neighbor in his hart,1. Iohn 3.15 is a murtherer before God. True it is yt wee must in any wise keepe our handes cleane from all iniurie and outrage: but yet must our heart also be pure and cleane before God. If it bee not so: we shall bee blamed, not for drawing of our swordes, but for desiring to ouerthrowe our neighbour, and for labouring, so much as was in vsus, to bring it to passe by ouerthwart meanes. Albeit that men can not blame vsus; yet doeth God condemne vsus for murtherers, yea though our hatred were so secret as wee neuer made countenance of it. For whereas S. Iohn saieth, he that hateth his brother in his heart: it is al one as if he saide, although the hatred appeare not, nor men can beare witnesse of it: yet are wee faultie, if our heart be infected with any rancour, or enmitie. Sith it is so, let vsus beare well in minde, that our Lordes intent is to perswade vsus to brotherly louelove among our selues, and to agree togither, indeuouring to helpe one another. For all mankinde is knit togither as it were into one bodie. And therfore let vsus learn to abhorre all murther, as well which is committed against other folkes, as which is meant against our selues. Howbeit let vsus learne to hate (that is to say to condemne) cōtinually all murder, without saying little or much in excuse of it: in so much that although wee were guiltie of it, yet wee should iudge against our selues if wee would iudge rightly. Will wee then condemne murther in another man? Let vsus condemne hatred in our selues, by abstaining from all malice and reuengement, that our heartes may be rid of it. If we deale with such vprightnesse, then wil God dwell with vsus and make vsus to prosper.
But yet for al this, it is saide that the manslaughters which are not committed through malice, nor in rage, nor by quarelling, shall bee pardoned, and not without cause. For as I tolde you, the crimes that are punishable, must bee committed with a will and intent. Then if one shoote, and meaning to leuell at his marke doe hit a man by the way, he is not punishable: for euen the Lawes of man hauehave ordained so, and there is an example of it set downe in another place of this booke,Deut. 19.5. where it is said that if a man bee cropping of a tree, and his Ax fall downe vponupon one that is vnderunder the tree, he shall not bee guiltie of the falling of his Ax vppon the head of him whom he perceiued not. And why? For it was God that did it (saieth the text,) whereas we say it was by chaunce or fortune: Bicause wee cannot conceiue that things happen otherwise than by chaunce. Ye see here howe it is saide to bee Gods doing: that is to say, it was the will of God who gouerneth all things by his secret prouidence, that such a one should bee taken out of the worlde. Yet notwithstanding, he that gaue the stripe vnawares, ought not to be punished as if he had killed one in anger and in a fray. Thus wee see heere what manslaughters are pardonable.
Howbeit, there are two thinges to bee noted therewithall: the one is, that inquisition must be made of it: and the other is, that although such a one bee not to bee taken as a felon, yet doeth God separate him from other men, & will hauehave him to bee as a prisoner for a time, to the intent he should be an example to others to shun murder the more, seeing that ye manslaughter which was cōmitted vnwillingly is punished after that fashion. As touching inquisition and making of search, it is a notable point. For we see how men are abused with the thinges that are done in fauour of offenders: in so much that if any thing be alledged that may moue to pitie, and a countenance bee set vppon the matter that the offender is verie sorie: men must shut their eyes at him, and say, alas, what should a man do? And this is done dayly, and woulde God that examples therof were not so common. Iustice is commonly abused: in so much that if there bee any cause or reason to be shewed that some mā may happen not to bee so faultie as he is accused to be: the same shall bee wrested to another mans defence, which is not worthy to hauehave any fauour at all. And why is that? For want of examination. And by that meane wicked men are styll maintained. For were there diligent examination made, and things sifted to the bottome: men might soone discerne betweene them that are faultie, and them that are faultlesse. But what? men are contented to shutte their eyes, and although they cannot but see, yet will they make countenance as though they knewe it not. And so are the wicked discharged. The matters lye open to the worlde▪ they may bee pointed out with ones finger, the euidence is too too apparant: and yet nothing can bee knowen. And why? Bicause men list not. O ye purblinde folkes which bleare your eyes in such sort, yee shall be driuen in the ende, to knowe what place yee hold, & that he which ordeined you to be iudges, seeth for you, yea and that he seeth clearely, and writeth ye things in his Registers which you forget and wilfully ouerslip, and he will put you in rememberaunce of them to your cost. For when so heynous offences are committed, our Lorde will not hauehave them let slip vnderunder colour of simplicitie or pretence of ignorance: but he wil hauehave them sifted out, and information given of them, & the truth tried by all meanes possible, so as mē may not say, where are we nowe? What is to bee done? And when it commeth to iudgement, he wil hauehave ye matter laid forth & handled plainely, so as the truth of it may be knowen: and after al this diligence vsed, he will hauehave sentence giuen according to yt which is knowen. That is the first point: namely that wee suffer not faultes and crimes to slip for want of due inquisition and examination how the case standeth.
There is a second point which I hauehave touched alreadie: and that is, yt God would there should bee some correction for such as commit manslaughter vnawares. And thereby he sheweth (as I said afore) that he loueth mankinde dearely: in so much that if wee offend that way, although it be not of malice, but by chaunce (as they say,) & in such wise as the lawe which he hath ordained, meaneth, & although we ment not so to do: yet neuerthelesse we must feele by experience & see with our eyes, howe deare mans life is vntounto him. This is another thing which wee hauehave to marke vponupon this place.
And herewithall let vsus marke also, yt God intended to preuent ye daungers, (as we hauehave said) yt the kinsfolk might not be prouoked: for we bee too much subiect to our passions, & therefore he purposed to cut of occasions & obiectes as they terme them. In deede it is a wicked imperfectiō in me, & it is a vice worthie to bee condemned, when I hate one yt hath slaine my brother or my neighbour vnwillingly, or when I beare him any grudge. And why? For the poore mā is not blame worthy, bicause God acquitteth him, & there is no fault in him. And yet for all that, I can not finde in my heart to looke vppon him: but if he come towards, my heart riseth against him, & I am mooued at him. Therefore am I to blame. Neuerthelesse GOD seeing our frailtie, hath vouchsafed to beare with vsus in yt behalfe, & hath not left vsus without a remedie for it. Now wee are warned thereby, to eschew the occasions of al euill to the vttermost of our power: & if God on his part hauehave vouchsafed to deliuer vsus from such temptations, do not they ouerthrow themselues wilfully, which thrust thēselues into them? Sure this lesson is verie profitable, & extendeth verie farre. For we see how a great nōber sticke not to fling out at randō & to offēd God. And wherby? Through rashnes. To their owne seeming they be able to resist whatsoeuer cōmeth in their way: & thereupon they step forth boldly and without discretion, & they maruaile greatly yt God shold disappoint their ouerlustinesse, so as they neede not any thing else to make them to stumble, yea and to tumble into some grosse fault. Seeing then that we be ouer hardy in hazarding our selues against a nomber of temptations: let vsus learne yt God by giuing vsus such a lawe, doth warne vsus generally to walke in feare. It is true yt if God call mee to any thing, all the daungers in the worlde must not hold me back nor stoppe me. For why? God calleth mee, and he will shield mee. But if I of mine owne foolish rashnesse will needes aduenture vppon a thing that God commaundeth mee not: if it fall out to my harme, what is the cause thereof but the ouerweening & presumptuousnes wherewith I was puffed vp? For I considered not mine owne frailtie, that I should hauehave humbled my selfe before God to hauehave walked in his feare. Then let vsus marke well, that wee must not cast our selues ouer boldly in daunger, and promise our selues this and that as we see a nomber doe, which say, as for mee, I can well serue God: Although other men misbehaue themselues, yet may I liue vertuously euen among the wicked. It is true: but art thou sure yt thou doest it? No: but this lustie gallant that speaketh thus stoutly, intermingleth himselfe with the wicked and with their abhominations. If he heare Gods name blasphemed and outrageously misused a hundred thousand times, he winketh at it and vaileth his bonnet: if he see any loosenesse and vnhonest pranckes hee intermedleth himselfe with them: and if he happen not to giuegive his full consent to them, yet he withstandeth them not. Thus ye see how that vnderunder the colour of hardinesse mē cast themselues into daungers which they ought to shunne, considering that God warneth them of them after that sort.
And herewithal Moses here setteth down the inquisition that was to bee made, that is to say, Whether there were any hatred at that present time or before. Wherein he sheweth, yt it is not ynough to heare a mans confession, and his protestation yt he did it not vponupon any malice, wee must not stay there. For if the offenders may bee beleeued: there shall neuer be anie hanged, they will well ynough cleare themselues, and it is a common rule among them: but the iudge must be of wisedom to bowlt out things, & to seeke out the truth some where else than at the mouth of the offender. True it is that the confession of offenders ought to be takē, but if a mā should tarie til they vtter things of their owne accord, & condemne themselues: it were too great a mockerie. Therfore they must be straitened and constrained to say the truth, and triall must bee made by other meanes, that men may be assured and vtterly out of doubt of it. And euen verie nature it selfe sheweth it vsus, though there were no lawe written by Moses. Thus ye see what we hauehave to remember vponupon this place.
Whereas it is said that inquisition must bee made [whether there were any malice borne] to day or yesterday or of any time afore: it is a manner of speache that is rife in the Hebrew tongue, whereby is meant whether any hatred or rancour were perceiued to hauehave bin betwixt them at any time before. And why? For it is to bee presumed yt where there is any hatred, the partie goeth to worke wt malice. And contrariwise, if it bee found: yt there was no quarell, no ill will, no hatred, no rancour: can it bee saide that the manslaughter was committed of malice and set purpose? No. And hereby we be put in minde, that the life and conuersation of a man ought to direct and leade vsus to the finding out of the matter. True it is that we ought alwais to iudge of matters without respect of persons, and we must euer hauehave an eye to the deede & to the desert of the case as they terme it: but that is for the time comming. I meane not that diffinitiue sentence shoulde bee giuen according to that which hath bene knowen by a man aforetimes: but howe shoulde men deale to come to the trueth of things done? Let them consider what manner a one the man hath bin. I see that one is a despiser of GOD, I see a lewde vnthrifte that hath neither faith nor honestie in him, I see a drunkarde that is full of furie and passeth no more to murder a man than to cutte the throate of a Capon or a Henne: I see this: also I see he is a quareller, and is euer working of some mischiefe or other, yea I see and can point one with my finger that seeketh to bring all goodnesse to decay and to put al things out of order: I see al this: now I pray you is not this a good inducement to leade mee to the trueth of the matter, by comparing the faulte that hee shall hauehave committed, with his former life? As for example, a man is founde at some murder, or apprehended for some other misdeede that he is charged with: and bicause there is not sufficient witnesse, he will denie that hee knowes any thing of it: notwithstanding, by the markes that God sheweth mee of him, I see his whole lyfe is as an euidence against him. If I were to take information of the whole matter, and had a doosen witnesses that coulde say vntounto mee, this is the murtherer: I coulde not more clearly perceiue the murther, than by beholding that the partie is a rank naughtipacke, a despiser of God, such a one as hath neither faith nor honestie, a cutthrote and robber, of a spitefull stomacke, and ful of poison, so as he is vtterly out of all square. I pray you is it meete I should be blinded still when I see such proofes? Now then let vsus marke well that whereas Moses speakes here of the time past: it is to shew vsus that God wil helpe vsus to the knowledge of matters and of the truth of them, so wee on our side shut not the gate, nor quenche not the light when it is offered vsus. Loe what wee hauehave to beare in minde.
And on the other part let vsus marke also, that if wee hauehave knowen a man to be of a good conscience, and seene none other signes in him but of the feare of GOD, of honestie, and of vpright dealing: wee must not lightly take vppon vsus to charge him with any cryme. For to what purpose shoulde it serue such as hauehave lyued as becommeth them, to hauehave giuen good example all their lyfe long: if euerie ill repor… shoulde bee admitted against them at the first dashe, so as they should be condemned without further inquirie? So then let vsus marke, that God meant here to restraine vsus from iudging vnaduisedly, and from thinking amisse on such as hauehave liued aright.
Nowe for the sūme and conclusion of all, here is the promise that Moses maketh: that is to wit, That the people shall prosper in the lande that is giuen them to inherite, and that God will blesse them for euer, and them also that come of their children. And this doctrine is verie ryfe: namely that if wee serue GOD he will blesse vsus, as though our seruice were recompensed. But yet wee must not imagine hereupon as the Papistes doe, that wee deserue any thing at all at Gods hand, & that he yeeldeth vsus like for like, as though he were boūd thereunto or as though there were some hire or wages due to vsus: we must not enter into such dotages: but we must cōsider yt the cause why God promiseth reward to such as serue him, is to harten thē by doing thē to vnderstand yt it is not lost labor to serue God. By yt means then God intendeth to incourage vsus to serue him and to do wel: and not to make vsus proude or to put vsus in beliefe that wee deserue aught. Then let vsus marke, that wheras God promiseth vsus reward: it is for that hee had earst giuen vsus the grace to serue him. Whereof commeth it that wee liue as becommeth vsus? Commeth it of our owne freewill? Commeth it of our owne selfmoouing? No: but of Gods gouerning of vsus by his holy spirit. Now then, although it were a recompence: yet ought not the same to bee attributed vntounto vsus:1. Cor. 15.10 but rather to ye grace that God hath put into vsus, which grace he crowneth.
But there is yet one point more: which is, that although God blesse vsus and make vsus to prosper: yet hauehave not wee serued him as we ought to do, for all that: but he should alwayes rather finde somewhat wherefore to punish vsus, if he listed to vse rigour towardes vsus. Therefore let vsus not thinke that euer we hauehave so discharged our duetie, as that God should in any thing be bound towards vsus. But forasmuch as he beareth with vsus, and imputeth not our sinnes and offences to vsus, but winketh at them & taketh all in good worth as at his childrens handes: therefore doeth he vouchsafe to reward our workes. And so wee see that all such as attribute any deserte to themselues, are surely besot…ed with fond selfweening, & must be fain to mislike of themselues, & not to make any account of their owne wretchednesse. And soothly if we wist what our workes are, wee should alwayes hauehave cause to sigh, and to craue pardon at Gods hand: and that will make our workes to be accepted at his hand, notwithstanding they bee vnperfect. And why? Bicause he beareth with vsus as with his children. And so he yeeldeth vsus, not that which he oweth vsus, nor that which we hauehave deserued: but that which it pleaseth him to giuegive vsus of his meere liberalitie. Neuerthelesse he giueth such recompence to our workes, to the intent wee should be the willinger to serue him, and vnderstand that our seruing of him shall not bee in vaine: but that we must imploy our selues for him as for our maister and prince, and giuegive our selues wholly to his seruice, though it bee not with such perfection as were requisite.
Nowe let vsus kneele downe in the presence of our good GOD with acknowledgement of our faults, praying him to make vsus feele them more and more, that being humbled we may bee drawen to true repentance, and therewithall knowe to what ende wee are chosen to bee his people, namely to the ende wee should worship him as our King and obey his lawes, not onelyonly in outward deedes, but also with true and heartie affection: and liue in such wise vnderunder him, as we may moreouer bee linked to our neighbours with brotherly louelove, and by that meanes bee assured more and more that his adopting of vsus to bee his children is not in vaine. That it may please him to graunt this grace, not onelyonly to vsus but also to all people and nations of the earth, &c.