Sermons on Deuteronomy, Sermons · Sermon 32
On Munday the xvij. of Iune. 1555. The xxxij. Sermon, which is the third vponupon the fifth Chapter.
8 Thou shalt not make thee any grauen image nor the likenesse of anye thing that is in heauen aboue, or in the earth beneath, or in the waters vnderunder the earth.
9 Thou shalt not bow downe to them nor worship them. For I am the Lord thy God, a ielous God, visiting the sinnes of the fathers vppon the children, euen vponupon the third and fourth generation of them that hate mee:
10 And shewing merciemercy in a thousand generations, to them that louelove mee and keepe my commaundementes.
FOrasmuch as men are so inclined to corrupt Gods seruice with wicked superstitions: God is faine to threaten them, that they may bee helde vnderunder as it were by force, or els their fondnesse would carie them away to surmise of God, contrarie to that which may beseeme his Maiestie. And this is a verie notable point, as I hauehave touched heretofore. For in as much as the people of Israel knew the liuing God: it may seeme to bee as it were needelesse to forbid them to make any image. Howbeit by reason of our cursed inclination, it was behoofefull that this forbidding should bee added as straite as wee see it here. And it is well for vsus that it is so. For this sinne is rooted as it were in our verie bones: in so much that if God tolde vsus not that he cannot away with idolatrie, and that he wounded vsus not with that threate: there is none of vsus all which would not forge infinite idols to himselfe, and by that meanes the honour of ye liuing God should be conueied ouer vntounto our own imaginations. Wherefore let vsus marke well, that here wee bee conuinced to hauehave a froward and cursed nature which draweth alwaies to superstition, and that it is requisite for vsus to bee restrained after a violent maner. For of our owne will wee can neuer serue GOD so purely, as to imagine nothing of him but as may beseeme him. And herewithall wee see also whereunto our good intentes serue vsus. For if there bee any thing wherein men may excuse themselues, by imagining that they doe well: it is in forging of idols. For to what end do they make them, but to serue GOD, that they may bee stirred vp to the greater deuotion, and be the surer that God will graunt their requests? Therefore by this meanes men might shroude themselues vnderunder colour of good intent. But we see on the contrarie part, that God abhorreth it: wee see howe he vttereth the grieuous sentence of condemnation, against all such as proceede to behaue themselues so after their owne imagination. They may well ynough say, (and so it is in deede) that their meaning is to serue God. But what for that? He accepteth no such seruice, but rather curseth it and vtterly misliketh it, & that iustly. For (as I hauehave shewed afore) it is a disguising of his Maiestie, to make any visible image vntounto him. Therefore this text teacheth vsus to forbeare to doe the thinges that seeme good to our selues, and specially that when Gods seruice commeth in question, we must not attempt any thing vponupon our owne head, but in all simplicitie followe that which he ordaineth by his woord, wtout putting any thing at all therto. For looke how soone wee swarue neuer so little from that: alledge wee what wee can, and set wee neuer so good countenance vponupon our case: God will not faile to punish vsus. For this threatening of his is not in vaine where he saieth, That he is a ielous & angrie God, which visiteth the wickednesse of the fathers vponupon the Children.
Ye see then how there are two pointes for vsus to remember in this text. The one is, that forasmuch as we be naturally too much giuen to idolatrie, wee must alwayes set this threate of God before our eyes, that wee take not vppon vsus to mingle any thing with his word, or to deuise any worshipping of images, but serue God purely according to his owne nature, and not after our owne fansie. Let that serue for one point. The other is, that we must consider, that we must not pretend our owne good intentes, to iustifie the things that we our selues hauehave inuēted: but contrariwise beare in minde, that the chiefe seruice which God requireth,1. Sa. 15.22. Eccle. 4.17. is obedience.
But now let vsus come to the wordes that are set downe here. First God saieth, I am thine euerlasting God, yea euen the strong or rather mightie God. Here againe he setteth himselfe against idols. For wee hauehave seene heretofore, that to correct superstition, he did set himselfe forth in his Maiestie. And surely Gods manifesting of himselfe, is to bereaue men of all excuse. So long as we knowe not the true Religion, no nor can discerne which is the true God: it is no maruaile though our wits runne at rouers, and we gad vp and downe without any certaine stay, so as we be euer straying. But contrariwise, when God hath once shewed himself vntounto vsus, & giuē vsus knoledge of his trueth: it is good reason that all our owne dotages should sinke, and that wee should sticke to the thing that wee knowe. For this cause God repeateth the matter, how he had declared himselfe to the people of Israel, and chosen them to himselfe of purpose to gouerne them, euen by his Lawe which is nowe published. And he termeth himselfe expressely a ielous or angrie God: for the Hebrew word that is placed here, betokeneth both twaine. And although he call himselfe God here: yet the word that he vseth commeth of strength. Now then whereas he termeth himselfe ielous: no doubt but his meaning is, that he cannot abide the violating of his honour, or that men should rob him of that which is his owne, to giuegive it vntounto creatures: he is not so patient as to suffer such treacherie. And therefore although Gods honour be not so greatly regarded of vsus as it deserueth: this argueth not yt he neglecteth it: for in the ende wee shall finde that he hath not forgotten himselfe;Num. 14.… Leuit. 10.… but that he will maintaine his glory, accordingly also as he declareth thorough out the whole holy scripture.
Truely, if we had but one drop of good reason, we would be ielous ouer the honour of our God, so as wee should neede no incouragement thereto, but rather should indeuour to performe this saying of the Psalme,Psal. 6… that the zeale of him should euen consume vsus, and we should be so set on fire within, that whensoeuer we sawe his Maiestie dishonored or lightly esteemed, we should feele as it were a burning fire within vsus. But what? We be nice in maintaining our own honor but in the meane while wee suffer Gods honour to be trodē vnderunder foote, and to be scoffed at, and to be made sport of, or rather to be rent in peeces, when the world giueth it selfe to idolatrie. Howbeit, for as much as we doe not our duetie: our Lorde hauing cast vsus in the teeth with our lewdnesse and vnthankfulnesse, must be faine to shewe vsus, that although we hauehave bin lasie & negligent, yet will not he faile to hauehave such a zeale as is requisite for the maintenance of his honour, so as he will be reuenged of men for defacing of it after that maner.
And to the end we should know that God being ielous of his honour, is also well able to punish idolaters: he vseth that name of his which betokeneth strength or mightinesse, as I hauehave declared alreadie. And it behoueth vsus to ioyne those two wordes togither. For Moses meaneth the same thing that is better expressed in the Prophet Nahum where he saieth, The Lord is a ielous God,Nahum … a God of vengeance, a God that punisheth such as hauehave offended him, a God that watcheth ouer his enemies, a God that wil come with whirlewind and tempest. The Prophet vseth this manner of speache, that God is ielous, that is to say that he forgetteth not himselfe, ne shutteth his eyes when men despise him, but marketh euerie whit of it, and inregistreth it before him, and they must come to account for it. And hauing spoken of the saide disposition, that is to saye, that God will maintaine his honour: hee sheweth immediatly that hee hath wherewith to doe it, and that hee is armed with power to punish his foes, so as they cannot scape his hande. That is the cause why hee speaketh of whirlwind and tempest: that is the cause why he speaketh of vengeance: insomuch that if God seeme to dissemble thinges for a time, yet hee hath an eye to his enemies, and will in conuenient season make them to feele with whome they had to doe, and that they prouoked the liuing God. Nowe wee see what Moses meant here: that is to wit, that God setteth great store by his own honour: and yt although we beare our selues in hande that wee shall scape vnpunished when wee hauehave violated his seruice, or by any meanes corrupted it: yet notwithstanding hee will shewe that hee hath not forgotten himselfe, and that he will maintaine himselfe. Marke that for one point.
Besides this, hee is also mightie to put the same ielousie in execution. He is not like mortall men, which are angrie and colerike when dishonor, dishonestie, or wrong is offered them, but yet are not able to doe as they woulde. God is no such a one: for hee is armed with power to confounde all his enemies. In deede wee must not imagine any humaine affections in God,Deu. 32.39.41. that hee shoulde bee moued as wee see that men bee. There is no wrathfulnesse in God. But forasmuch as wee cannot conceiue him as hee is: hee is faine to apply himselfe to our rudenesse. Therefore whensoeuer the scripture speaketh of anger, of wrath, or of indignation: it is not for that God is inclynable, or for that hee resembleth vsus, or for that hee is moued thereto: [no,] hee standeth alwayes at one stay, and there is not so much as any little ouershadowing in him,Iam. 1.17. as saith S. Iames, who vseth the same similitude to shewe that there can bee no chaunge in his beeing. Howbeit forasmuch as wee conceiue not Gods iudgementes and threatenings, but by the termes of yre, anger, wrath, and indignation: therefore doth the holy scripture speake so of him. Wherefore let vsus marke first of all, howe GOD hath shewed vsus in this text,Iebr. 10.31. that it is a dreadfull thing to fall into his handes. And specially that if wee corrupt the purenesse of his seruice with our wicked inuentions, and will needes attempt whatsoeuer our owne braine deuyseth: we shall feele with whom we hauehave to doe, and that he is too great a Lorde for vsus to dally with after that fashion.
Moreouer God thinketh it not ynough to threaten the parties themselues that turne away from this Lawe through their idolatrousnesse: hee thinkes it not ynough to tell them that hee will punish the persons themselues: but hee extendeth his vengeance euen to their issue also. I am (saieth hee) a iealous God which visiteth the sinnes of the fathers vppon the children, vntounto the third and fourth generation. It shoulde seeme at the first blush to bee vnseemely for Gods Iustice, that hee shoulde punish the children for the offēces of their fathers and mothers. And besides that it is vtterly against naturall reason:Ezech. …8.19 wee see what is saide of it in the prophesie of Ezechiel: namely that the partie which sinneth shall beare his owne burthen: so as the sonne shall no more beare the sinne of his father, than the father shall beare the sinne of his sonne. This text then may seeme somewhat rough and sharpe, yea and to deface the vprightnesse and equitie that is in God: for sinne craueth his wages, that is to say the death of him that committeth it. Why then shoulde hee dye which is guiltlesse?Ezech. 18.2. Againe, although this reason were not so euident: yet doeth the holy scripture auowe, that God telleth vsus hee will not punish the guiltlesse children for the sinnes of their parentes. Yea and hee rebuketh the Iewes for this blasphemie which ranne in their mouthes, whereof they had made a common prouerb: Our fathers hauehave eaten sower grapes, and our teeth are set on edge with it: Gods handling of vsus thus rigorously is not for any fault of our owne committing, for wee hauehave liued as wee ought to do: but he ouer reacheth vsus with the sinnes of our fathers. After that manner did the Iewes grudge against GOD. But hee sweareth that such blasphemie shall take place no more.
Nowe if all bee well considered, there is no contrarietie at all. For in the saide texte of Ezechiels, GOD meant nothing else but that those whome hee punished coulde not alledge innocencie, nor saye hee did them wrong in vsing rigour against them, but that euerie one of them shoulde finde themselues guiltie, so as hee himselfe shoulde bee iustified, and they well perceiue that hee went not beyonde measure and reason. And this is verie certeine. For although GOD punishe the children for their fathers sakes: yet ceaseth hee not to bee righteous in such chastisementes. For if the children bee well examined, they shall finde themselues guiltie on their owne behalfe: yea (say I), euen though they were but newely borne, and had neuer done any open fault that were knowen to the worlde. For what manner of ofspring are wee? What bring wee with vsus by nature but vtter naughtinesse? Yee see then that euen infantes are sinners aforehande: they bee condemned before GOD being yet in their mothers wombes. The euill is not yet perceiued: but yet for all that their nature is sinfull and frowarde, they hauehave a secret seede within them,Rom. 5.14. and they bee alreadie in condemnation, because of the originall sinne that is come from Adam vponupon all mankinde.
Nowe seeing that the little babes are not exempted from the wrath and curse of GOD,Eph. 2.3. in so much that if hee punishe them it is not without cause, neither can men saye but that hee proceedeth alwayes vprightlye as a good Iudge: much lesse canne they that are men growen auowe themselues to be innocent, but they shall much rather bee founde guiltie. And so as concerning Ezechiels purpose, it is an euident matter that God punisheth not the guiltlesse children for their fathers sakes: for there is fault to bee founde euen in them also.
Furthermore where as hee saieth that hee punisheth the sinnes of the fathers vppon the children: let vsus marke howe that is done, and then will this doubt be yet better discussed. First of all wee knowe that God is not any thing indetted vntounto vsus, and that if hee doe vsus any good, it is of his owne free goodnesse, and not for that hee is bounde vntounto vsus. Nowe if he list to vse rigour towardes vsus, hee may leaue vsus all in condemnation as those that are there alreadie. Let God but onelyonly withholde his merciemercy, and shewe himselfe as a iudge to the whole worlde, and what will become of it? Wee bee all forlorne, there is no remedie for vsus, both great and smal, fathers and children, I say all of vsus without exception are damned euerychone, if God drawe vsus not out of the cursed case wherein wee be, yea and that hee do it not of his owne freebestowed goodnesse, without being bound thervnto. Now then seeing that God might destroy vsus and cast vsus all away: is he to be blamed, is there any fault to bee founde with him, if it please him to vse his goodnesse and merciemercy towardes some, and to call them to him, and to deliuer them out of the bottomlesse pitte wherein they bee? No. For our eye must not bee spitefull because hee hath pittie vppon his creatures.Matt. 20.15 And although hee vse not like courtesie towards all men: yet doth it become vsus to keepe our mouthes shutte: yea and sometimes againe wee ought to open them wide to confesse that all his doings are in vprightnesse and equitie,Psal. 33.4. though they surmount our capacitie. For wee cannot alwayes perceiue why God disposeth so of men: but our pratling must bee put downe, and wee must learne to reuerence God in his iudgementes when they bee too high and too secret for vsus to attaine to. How soeuer the case stand, let this stand for a generall rule, that God might let vsus alone in the destruction wherein we bee if he thought good, and that by that meanes all the worlde might perish: but forasmuch as it pleaseth him to shewe himselfe pitifull and gentle, not towardes all, but towardes one part of them, therefore putteth he a difference betweene the one and the other. And there vppon hee leaueth whom he listeth in their owne cursednes wherein they were borne.
Nowe if it bee demaunded why GOD vseth merciemercy after that manner towardes the one sorte and rigour towardes the other: truely the first cause thereof is vnknowen to vsus, and wee ought not to bee inquisitiue of it. And why? for it becommeth our wittes to bee locked vp and imprisoned in that behalfe, and wee ought to confesse that God hath free power to choose whom hee listeth and to cast away the rest. But howsoeuer the case stande, hee maketh this promise to the faithfull, that hee will hauehave merciemercy vppon their children: and that as hee hath begunne his merciemercy vppon the parentes themselues, so hee will holde out with it continually vntounto a thousande generations. We see nowe that there is some cause why God hath pitie vppon the one sort rather than vppon the other. Againe on the contrarie part, he threateneth the vnbeleeuers that he will curse them, not onelyonly in themselues, but also in their rase, and in those that shall spring of them.
But nowe let vsus come to the merciemercy that God graunteth, and to the punishment that hee extendeth. His blessing of the faithfull folkes children, is not in riches, in health, and in all other such thinges, or in making them to prosper to the worlde warde: Those are not the greatest blessings which God graunteth: that is not the ende which hee beginneth at: but rather the merciemercy that hee sheweth them, is that hee gouerneth them by his holy spirite, that hee giueth them the badge of his adopted children, and that he correcteth them and purgeth them from their sinnes, to fashion them againe after his owne image. Yee see then that the merciemercy which God extendeth towardes the children of the faithfull, is that hee suffereth them not to abide in their owne corruption and naughtinesse, but reformeth and ruleth them by his holy spirite. This done, hee proceedeth yet further, and maketh them to prosper, euen in this worlde, vntill the full measure of his merciemercy bee heaped vppon them, that is to wit, till he hauehave taken them vp into his heauenly kingdome, and there giuen them euerlasting life.
On the contrarie parte, whereas hee punisheth the sinnes of the fathers vppon the children: it is as much to say, as hee letteth their ofspring alone in the same plyght that they bee in. There is a wicked man, there is a despyser of GOD, there is an hypocrite, there is an vnbeleeuer: well may hee hauehave children, but God careth not for them (as yee woulde saye) and taketh them as straungers: and forasmuch as hee acknowledgeth them not to bee of the number of his, hee vouchsafeth not to shewe himselfe father like towardes them, but letteth them runne at rouers, so as Sathan must needes possesse them. And when they bee so destitute of Gods spirite, what can betide them but vtter mischiefe, so as they must prouoke him to wrath more and more? Nowe then doeth our Lorde punishe them without cause? Can they say that they be guiltlesse? No: for there is fault ynough in them beforehande. Wee see then much better, that the thing which God hath spoken by Ezechiel is true: that is to wit, that the partie which hath sinned shall receiue his owne hyre as hee deserueth: and that the guiltlesse shall not bee punished for the guiltie and for the offenders sake. Neuerthelesse wee see also, that his saying that hee will punish the sinne of the fathers vppon their children, is not without cause. For why? It is in him to withholde his grace from the children of the wicked and faithlesse, or of the despisers of his worde, or of hypocrites that abuse his name: God is at free libertie to withdrawe his spirite from all the whole race of them. And when their children are so alienated from God: what hauehave they, but the corruption of Adam? There is nothing in them but sinne and corruption,Rom. 8.7. and therefore they must needes be enemies vntounto God. Yee see then how he punisheth them iustly, and that they cannot shift themselues from his hande, to say that hee doeth them wrong, or that he is cruell to them. All mouthes must bee stopped in that behalfe. True it is that the rebellious sorte will neuer bee contented: for wee see howe there are some, which aduance themselues against God with such boldnesse, as all modest and sober folke may bee ashamed of them. But let vsus suffer those dogges to bark their fill, and let vsus in the meane while glorifie our God with all lowlinesse, acknowledging neuerthelesse that hee hath authoritie and good right to bee gracious and fauourable to whome hee listeth.Exod. 3 3.19 By reason whereof wee must conclude, that if God withholde his spirite from the linage of the wicked, hee cannot bee blamed of crueltie for it: for yee see they bee punishable when they bee so forsaken of him, and are not gouerned by his holy spirit. Wherefore let vsus marke well, that this saying impugneth not the saying of Ezechiell.
But let vsus come backe againe to the intent of Moses. It is not to bee doubted but hee ment to imprint a greater feare of God in vsus, than if he had said but singly, God will punish you when yee shall hauehave corrupted his seruice, by chaunging any thing in Religion: and thinke not to scape his vengeance, if yee deuise any shape of him: for hee cannot abide to hauehave his honour defaced after that fashion. Had Moses spoken after that manner, men are so stubborne and hardharted, yt they woulde not hauehave beene sufficiently touched with feare. But heere hee proceedeth further. God (saieth hee) will not onelyonly punish you in your owne persons, but also extende his vengeance to your issue, and not onelyonly to your children, but also to the vttermost of your ofspring, so as you shal alwayes feele his wrath as a burning fire, and the markes of your wickednesse shal appeare stil after your decease. God will put you to open shame: so as yee shall needes bee a gazing stocke. Although ye be rotten in the earth: yet shall Gods vengeance pursue you in such sort, as your sinnes shalbe remē bered from age to age, and the world shall know that yee hauehave beene disobedient, vntounto him that had bestowed so many benefites vppon you, as yee ought at leastwise to hauehave beene as sheepe of his flocke, to bee ruled by him according to his worde.
Nowe therefore let vsus learne to bee no more so drowsie when God wakeneth vsus after that fashion. Surely if hee gaue vsus but some incling of his displeasure by some worde or outward signe: it ought to touch vsus with feare and terrour. But wee bee dull vppon the spurre: and therefore seeing GOD telleth vsus, that besides his punishing of vsus in our selues, hee will continue his vengeance still vppon all our linage, and that those which are begottē of vsus must be condemned after our death: his speaking after that maner ought at leastwise to make vsus more ware, to liue in awe of him and to call our selues home to him, least we should prouoke his wrath, seeing it is so terrible. Thus yee see howe we may profite our selues by this text.
Nowe he saieth, of them that hate him. By this terme hee meaneth all such as breake his Lawe. If it bee demaunded whether all such as swarue from their obedience to God warde doe therefore hate him: this text sheweth that they do so. [Howbeit] not to their owne seeming, but yet in verie deede. And in this case we must not rest vppon our owne iudgement: for onelyonly God is competent iudge to determine of that matter. And forasmuch as men when they giuegive themselues to naughtinesse, will not say, no nor think in their hearts yt they hate God in doing amisse: it is requisite that that fault shoulde bee discouered. True it is that the hypocrites will indeede pretende, that the louelove of God causeth them to shew some good countenance, and in verie deed they may well hauehave some seede of it: howbeit, that is but a bastardly and sinful seede, insomuch that this hatred of God appeareth not in the hypocrites, no nor euen in those that leade a disordered and loose life: but yet is it in them though wee perceiue it not. For like as malefactors coulde finde in their heartes, that there were no iudge nor order nor gouernement in the worlde: so all such as acknowledge not themselues subiect to God (at leastwise willingly) are contemptuous against him, and coulde bee contented to hauehave him plucked out of heauen. This is apparant ynough in such as are vtterly giuen to wilfulnesse. When men hauehave once let themselues loose to all wickednesse: they can no more away with any correction, and thervpon they become so much the lesse teachable. If a man threaten them, they gnash their teeth at him, they storme at him, and they become as good as madde against God. Nowe then, this hatred of God is apparant ynough in such as hauehave taken lawelesse leaue to doe euill, and are caryed away with their owne leawdnesse, and as it were saped in their sinnes. Againe, it is true that this appeareth not in such as hauehave yet any feare of God in them, & feele some remorse when a man speakes to them of God and of his iustice: but yet is there some hate of God in them. Indeede they thinke it not: but God seeth much more clearely than wee, and whereas we perceiue not things, he noteth them. Wee must alwayes remember how saint Iohn saieth,1. Ioh. 3.20. that God is greater than our consciences, that is to say, that if our consciences beare recorde of our offences, God will not sleepe in the meane while. And so let vsus briefely beare in minde, that all such as submit not themselues obediently vntounto God, ne humble themselues vnderunder his maiestie to serue him and to honour him: do euerie one of them hate him, although they shewe it not at the first by their deedes, nor can bee deemed of the worlde so to doe. And for the same cause doeth God begin at louelove, when hee speaketh of such as keepe his commaundements.
He saieth that hee will shewe merciemercy in a thousand descentes to such a… louelove him. And why? For it is vnpossible that wee shoulde bee desirous to honour God and to bee obedient vntounto him, vnlesse wee hauehave felt the louelove that is spoken of heere. And this may serue vsus for a good lesson: according as we shall see hereafter, howe Moses intending to giuegive vsus a briefe summe of the Lawe, saith: What doeth the Lorde thy God require of thee O Israel,Deut. 10.12. but that thou shouldest louelove him with all thy hart, & that thou shouldest sticke vntounto him? Neuer (say I) doe we knowe what it is to keepe Gods Law, and to behaue our selues thereafter, vnlesse wee beginne at the saide louelove. And why? For God requireth willing seruice. Hee will not hauehave vsus to serue him,2. Cor. 9.7. onelyonly vponupon a slauish feare: but hee will hauehave vsus to goe to it with a free and cheerefull courage,Rom. 8.15. that wee may euen take pleasure in honouring him: and that cannot be done without we louelove him. Wherefore let vsus marke, that the beginning and as it were the welspring, foundation, and roote of obedience, is the saide louelove of God, so as wee be not forced to come vntounto him, but hauehave a singular pleasure in doing it, assuring our selues that our true blessednesse is to desire to bee gouerned altogether according to his will, and to frame our selues wholly therevnto.
Moreouer let vsus marke also, that this louelove cannot be in vsus, vntil we hauehave tasted of the goodnesse of our God. For so long as wee imagine God to be against vsus, wee must needes shunne him. Will wee then louelove him? will wee frame our selues to the obeying of him, to take all our delight in seruing of him? Wee must first knowe that hee is our father and sauiour, and that hee seeketh nothing but to bee fauourable vntounto vsus. When we hauehave so tasted his louelove towards vsus: thē shal wee bee prouoked to louelove him as our father.Ioh. 14.15. Insomuch that if that louelove be in vsus, no doubt but we will obey him, and his lawe shall reigne in our mindes, in our affections, and in all our members. For what is the cause why we be so disobedient vntounto God, but for that wee hate him, as I saide afore? So on the contrarie part the louelove of God will drawe vsus to serue him, and to submit our selues to his righteousnesse, so as men shall see a certaine conformitie and agreeablenesse betwixt Gods lawe and all our desires and affections. But yet for the better vnderstanding hereof, let vsus consider what God is: For hee will not be knowen according to our nature. And when we heare him spoken of, it is not ynough for vsus to giuegive him the title of God: but he will be knowen as hee is in deede: that is to wit, to bee righteous and good, as the perfection and fountaine of all wisedome, of all power, of all right, and of all equitie. Nowe then let vsus conceiue God as he is: that is to wit, with his iustice, rightuousnesse and equitie: and then shall wee not desire any thing else than to fashion our selues like to him. Contrariwise if we louelove naughtinesse and be wrapped in it, we must needes hate God. For why? Heere is no talke of a naked being: wee must not imagine God to bee as an ydoll: wee must conceiue him with his righteousnesse and equitie. Therefore when wee hate the thinges that are in God, that is to say his iustice and righteousnesse: wee must needes hate his owne selfe: for hee cannot forsake himselfe, hee cannot disguise himselfe,2. Tim. 1.… hee cannot transforme himselfe after our fashion: hee continueth euermore like himselfe. So then, (as I saide afore) all such as louelove God, neede not bee afraide that they shall not obey his Lawe and keepe his commaundementes: for they bee thinges vnited and vnseparable. That is the thing whiche wee hauehave to marke vppon this place.
And heereby wee bee warned to shunne all stubbornenesse and all offending, more than we hauehave done: for it is no small matter for vsus to bee declared to bee Gods enemies, and as makers of warre against him. And yet the case standeth so, as we cannot aduance our selues aboue him, nor turne away from him, nor shake off his yoke: but wee be conuicted to hauehave beene his enemies, and to hauehave made open warre against him. And is not that a cursed thing? So then let vsus learne to abhorre our owne sinnes and vices, because they attaint vsus as traitors to God, and hee must needes shewe himselfe to bee our aduersarie partie. Also herewithall we be warned to resort vntounto God with a pure and right meaning minde. For it is not ynough for vsus to hauehave with helde our feete, hands and eyes from euill doing: but the heart must goe before, and wee must serue God with a true affection: and this affection must not bee inforced, but it must proceede of verie louelove to Godwarde. Therefore if wee minde to keepe the Lawe well: wee must first knowe that God is a good and kindeharted father towardes vsus, to the ende we may be fully perswaded of his louelove towardes vsus. And therewithall let it neuer sinke in our heartes to dally in protesting that wee louelove God, except the same may appeare by our whole life. For when as Moses speaketh heere of the louing of GOD: hee addeth, That those which louelove him doe also keepe his commaundementes. Therefore our life must bee answerable in that behalfe, and bee as a certificate whether we louelove him or hate him.
Furthermore it is not without cause that God comparing here his wrath and vengeance with his merciemercy, saieth that hee will punish those that hate him, euen in three or foure descentes: and shewe merciemercy in a thousande descentes to them that louelove him. For thereby hee sheweth the thing which is yet better expressed in other sentences of the scripture: which is, that hee is slowe to wrath and forwarde to merciemercy,Psal. …9.17. and therewithall long suffering, so that where as his anger lasteth but a verie short time, his merciemercy is euerlasting all the life long. Yee see then that the verie nature of God is such, as hee seeketh nothing but to drawe men to him by all manner of gentlenesse, and to vse his goodnesse towardes them. When hee punisheth them, it is (as yee woulde say) against his nature. Not that it is not meete for God to punish as well as to shewe merciemercy: but his meaning is to shewe vsus that his goodnesse is farre the greater: and to be short, that he is not rigorous, but that his onelyonly desire is to vtter his good will to vsus, if wee woulde suffer him: for in very deede hee woulde faine bee knowen to bee good and pitifull, and it is the thing wherein his glorie doeth chiefly shine foorth. Therefore let vsus marke well how it is not for nought that Moses hath assigned heere a thousande generations to Gods merciemercy: and restrained his wrath and vengeance to a three or foure generations. As if hee shoulde saye: It is true that our Lorde will not suffer superstition vnpunished. When yee shall hauehave corrupted his seruice and defaced his honour by gadding after your owne dotages, yee shall feele the punishment thereof, yea and euen your children after you must bee faine to feele it to: insomuch that when the fire of his wrath is once kindled vppon you, it shall not bee quenched againe so soone as yee weene for: but yet for all that hee will not faile to bee pitifull still, and his merciemercy shall alwayes bee greater than his wrath. And in deede, like as by the threate which wee hauehave hearde, GOD intended to holde the worlde in the true religion, to the ende they shoulde not make ydoIs and puppets to themselues: so was it his will also, that the promise which is conteined heere shoulde allure vsus to him, if wee beare him the louelove and reuerence which wee ought to doe: and hee had leuer to winne vsus by his goodnesse, than to restraine vsus by his threatnings. And therefore hee saith, My children, looke not that I shoulde punish you. Truely if yee prouoke mee, I will not suffer my selfe to bee so mocked at your hands: but yet for all that, when I hauehave told you of my displeasure, I had much leuer to traine you and to winne you to me by merciemercy. Therefore I tell you that if you abide pure and sounde in my obedience: I also will continue in doing good vntounto you euen vntounto a thousande generations, so as your children after you shall find me the same still. Thus yee see what we hauehave to remember vponupon that sentence.
Moreouer for a conclusion, it is not for nought that God vseth the terme MercieMercy, notwithstanding that it bee as a rewarde for the seruice that is done vntounto him. Hee might well hauehave saide, I will consider the seruice of such as shall hauehave honoured and serued mee: and when men shall hauehave loued mee by keeping my commaundementes, I will shewe them that they hauehave not lost their labour in taking paines to honour me. God might hauehave spoken so: but hee saieth, I will shewe merciemercy. And howe may that bee? Doeth it not seeme that if we serue God, hee oweth vsus recompence? No: but hee sheweth that his doing of good to such as honour him and followe his commaundements, is not of bounde duetie nor for any desert of theirs: for euen in so doing hee vseth merciemercy still. And the terme MercieMercy serueth to beate down all pride of men, so as they may not boast of their owne workes, as though they were worthy of recompence: but rather consider that thereby God ment to declare, that when we serue him the best that we can, we hauehave still neede to be borne withall at his hande, and to hauehave our faultes and infirmities forgiuen vsus. Thus are there two thinges for vsus to marke in this place. The one is that although wee serue God neuer so purely, yet his recompensing of vsus is not vppon any duetie that hee oweth vntounto vsus.1. Cor. 15.10. For indeede whence commeth our seruing of him, but of his meere grace? And what can hee then owe vntounto vsus? Nay, there is yet a further matter: namely that we should all of vsus be found faultie in his sight,Rom. 3.4. if he listed to examine vsus rigorously. So then, whereas God recompenseth vsus for our seruing of him: hee doeth it for his owne meere goodnesse, and therfore not of any bounde duetie: but (which more is) hee is faine to pardon our sinnes and to beare with vsus, yea euen in the good that wee doe. Wherefore let vsus consider that God sheweth himselfe so gratious and freeharted towards vsus, that where as hee might make vsus to feele his rigour, hee is contented to make vsus tast of his merciemercy by bearing with vsus in our infirmities. For let vsus not think but that without his merciemercy we were al vndone: and that although we stroue neuer so much to obey him, yet wee shoulde be found faultie, if he vsed not ye foresaid gracious goodnes wherof he speaketh. So then, that is the thing wherevnto we must flee for refuge, if we intend to be sure of our saluation.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our sinnes, praying him to make vsus feele them better than wee hauehave done, that it may leade vsus to true repentance, so as being taught to feare him, wee may stande in such awe, that as soone as he threateneth vsus with his wrath, wee may conceiue the power that is in him, to the ende that being humbled in our selues, wee may hauehave recourse to his fatherly goodnesse, not doubting but that when hee hath once begunne to shewe himselfe a father and Sauiour towards vsus, he will continue so stil yea euen after our decease, so that wee shrinke not from him through our owne naughtinesse and disobedience. That it may please him to graunt this grace, not onelyonly to vsus, but also to all people and nations of the earth, &c.