Sermons on Deuteronomy, Sermons · Sermon 41
On Friday the fift of Iuly. 1555. The xli. Sermon, which is the twelfth vponupon the fifth Chapter.
21 Thou shalt not lust after thy neighbours wife, neither shalt thou couet thy neighbours house, nor his fielde, nor his manseruant, nor his womanseruaunt, nor his Oxe, nor his Asse, nor any thing that is thy neighbours.
IT might seeme at the first sight that this commandement were more than needeth, because that in condemning of thefte & whoredome, God ment therby to represse all wicked affections. For I told you that we must expounde these commandements according to gods nature, and we knowe that it is Gods peculiar office to serch mens hearts,Chr. 2….9. Chr. 6.30. …al. 7.11. & ….2. …. 11.20. & ….10. so as he knoweth euen the deepest, secretest, and hiddenest thoughtes. It followeth then that in forbidding men to be theeues and whoremasters, hee ment also to bridle their affections and lustes. And indeede, if it were not so: God had no more power in making of lawes, thā mortal men. For if an earthly man condemneth whoredome, he will also condemne the intent of it. If there appeare a wicked intent, it shal be punished. If Gods Lawe were no more but so: it were a matter of no great importance: for it were but a ciuil order to gouerne vsus honestly to the worldward. But there is much more in it: for we see howe S. Paul saith,1 Tim. 1.15. that the lawe cannot be kept without a pure conscience and an vnfeined faith. It it bee requisite for vsus to hauehave such a soundnesse in vsus, for the well keeping of Gods Lawe: it followeth that all wicked lusts were forbidden vnderunder the name of whoredome. As much is to be said of the word Theft. Also we might alledge the authoritie of our Lorde Iesus Christ, who is a faithfull expounder of the Lawe.Matt. 5.28. 1. Pet. 3.19. For it is by his spirite, that Moses and all the Prophets spake. Why then is it added heere, that we must not couet? If all wicked lustes were spoken of before: why shoulde they bee repeted againe? Wee must marke, that in this place God meaneth not to represse the affections that are fully intended and determined vponupon: but the other affections or motions that stirre vsus vp and prouoke vsus although we neither sticke to them nor consent to them. This requireth a longer and plainer exposition.
Sometimes Couetousnesse or Lust betokeneth the will in man. As for example, when I see my neighbours goods and am tempted to couet them, and to lust after them: Now if I feede this temptation in my self, and giuegive my selfe the bridle: then doth the sinne so ouermaster me, that my wil is fully resolued vponupon it, and I would faine that those goods were mine. This is a kinde of couetousnes or lust that carieth the will with it: for the partie consenteth to the sinne, and hee would put his wicked intent in execution, if hee were able. Nowe such kinde of wicked couetings and lustings were forbidden heretofore where it is saide, Thou shalt not steale, Thou shalt not commit aduoutrie. For there God hath forbidden vsus, not onelyonly the actuall deeds of theft and whordome: but also the verie lusting and longing after another mans wife, goods, or possessions.
But there is another kinde of couetousnesse or lust, wherevnto we doe not altogether cleaue, as to consent thereto and yet notwithstanding it tickleth and moueth vsus in such sort, as wee feele some euill prouocation in our selues, which is against God, & striueth against the righteousnes that is conteined in the Law. Those are the lusts that are forbidden in this place.
And so we see, that God hauing alreadie condemned all wicked intents and purposes: doeth iustly adde, that that is not yet such a perfection as he requireth at our handes: but that we must vnderstande that all manner of affections which stirre vsus vp to euill, [are sinfull:] insomuch that although wee determine not vppon any thing in our selues, ne purpose it at all, but onelyonly that some lusting or liking doe glaunce through our heart: A sinne is forthwith committed, and wee bee guiltie before God. Wee see then what manner of soundnesse is required in this text: namely howe that our Lorde hauing alreadie forbidden wicked intents, addeth that all our senses & wits must be so imprisoned vnderunder the feare of him, and so inflamed with louelove and desire to liue in all holinesse: as wee may not bee moued or stirred one way nor other, by any wicked passion, to luste after another mans gooddes or wife.
Seeing wee hauehave Gods meaning: nowe let vsus see whereto he bindeth vsus: for the Lawe shoulde be as a lookingglasse vntounto vsus, to behold our own wretchednesse in. And when we once knowe our dutie: let vsus assure our selues we be worthy to be condemned, if we draw not to the perfection which God calleth vsus vntounto. Thus yee see wherevppon wee must stand, that wee may make our profite by this last commandement of the Law. And to the end we may take the better heede to it, and consider that it is such a doctrine as deserueth well to hauehave our whole mindes applyed vntounto it:Rom. 7.9. Act. 22.3. Gal. 1.13. Phil. 3.5.6. let vsus beare in minde howe saint Paul saieth, that whereas hee …ad beene counted a great doctor, and a wise man, and had beene trained vp in Gods lawe from his childhood: yet notwithstanding he had beene so blinde that he wist not what Gods Lawe ment, vntill hee had beene conuerted, and that our Lord Iesus Christ had inlightened him by his Gospel, and so made him to knowe wherevnto the Lawe ought to leade vsus. Yee see then howe S. Paul had beene brought vp in such sort, that he was of great reputation among men, howbeit not among the heathen, as who should say hee had beene some Philosopher, but as one that had beene trayned vp in the Lawe of God. And as in respect of his life, he protesteth yt he had bin vnblameable before men. Yee see then that S. Paul was a holie and a wise man in common account: and yet for all that, hee is but a sillie beast as in respect of Gods Lawe. Why so? He saith that he thought himselfe to bee aliue, and to hauehave beene righteous before God, not knowing that hee needed the mercy which God offereth to all sinners. For hee absteined from whoredome, and robberie and such other things: and againe he had no euill intentes that any man coulde perceiue or knowe, by reason whereof hee thought himselfe to be a righteous man. But at the length when God had pitied him, hee opened his eyes and made him to vnderstande by this last word, Thou shalt not lust. Rom. …Loe howe S. Paul began to learne the lawe newe againe, whereof he had beene a teacher before. S. Paul making profession of the Lawe wherein he had beene brought vp from his tender age, saith that vntill such time as he had throughly bethought him of the meaning of this text: hee posted ouer it as it had beene vppon burning coales as they say, so as he tasted not the strength and power of the lawe, ne knewe what sinne was that hee might condemne himselfe and flee to Gods merciemercy for refuge, wherein the hope of our saluation lyeth, and ought to bee grounded. Seing that S. Paul could not conceiue the meaning of the lawe nor attaine to the right vnderstanding thereof, but by this clause let vsus determine with our selues to trauell ye earnestlyer in it. And sith hee was so blinde all the time of his life vntill his conuersion, that he vnderstoode not that saying: wee ought to take the better heede of it, as I tolde you before. For wee be not of better abilitie than hee: but God must bee faine to shewe vsus by his holy spirite, what is ment by this coueting or lusting, which is condemned in this place.
But nowe besides this, we hauehave here another warning which is right necessarie for vsus. For the diuel hath labored to couer this commandemēt after such a sort, as Gods intent and meaning might not be knowen, but that men might lightly passe ouer all wicked lustes, which were seene to be sinne, and whereof eueryevery man might hauehave proofe in himselfe. Insomuch that men restreined this worde lust, to none other affections than such as import a resolute purpose or full intent: but that is contrarie to the plaine meaning of Moses. And let vsus consider what is come to passe in the Popedome. For although the Papistes cannot denie, but that to be prouoked and stirred vp to euill desires, is a damnable fault, and springeth of originall sinne, and of the corruption which wee receiue from our father Adam: yet notwithstanding they imagine that after baptisme it is no longer sinne, though there come a thought into a mans minde to doubt of Gods promises, and to grudge and repine against him. If a man bee afflicted, and his heart riseth against it, so as he blameth God of vnrighteousnesse and crueltie: that is no sinne say the Papistes. And they be not the small fooles that say so: but it is a generall resolution in all their diuellish Synagogues or Schooles. There is not any synagogue in the Popedome, wherein this point is not receiued as an article of the faith, namely yt though a man bee moued and prouoked by any wicked lust, yet it is no sinne: insomuch that if hee bee tempted to murther, to poyson, to committe whoredome, and to doe all the crimes and outrages of the world: yet if he do not consent thereto, nor assent, (for those are the two termes that they vse) that is to say, so they determine not fully vponupon the matter to say I will goe through with my wicked intent, nor stande vponupon it to delight in that wicked affection: it is no sinne at all, it is but an exercising of our selues in battell, whereby wee shewe our selues to bee valiant champions, and that sinne ouermastreth vsus not. Indeed it is true that the faithfull doe well shewe that Gods spirite reigneth in them, by their beating backe of such temptations. And when they hold themselues in awe, and as it were imprison them selues, and resist those things because they know they bee contrarie to Gods will, and that hee condemneth them: it is certaine that thing sheweth, that God hath giuen them the vpper hande of sinne, and that his power is resident in them, and that they be stout champions to fight against Satan: but yet doeth it not followe, that they bee cleare from all fault, and that they can pluck vp sin, and fully deliuer themselues from it, as though there were not any spot or blemish more in them. Alas, we come farre short of that. For surely on the one side wee hauehave cause to praise God, for giuing vsus the grace by his holie spirite to ouercome all wicked affections. But yet must wee sigh with all humilitie, acknowledging our selues to be weake on our part, and that if he pitied vsus not, we hauehave such a wicked minde alredy in vsus, as prouoketh his vengeance against vsus, so as we shoulde well deserue to be vtterly destroied at his hande. Moreouer it was requisite that God should discouer the shame of the popedome, and shewe that the greatest clarks there, are duller witted than the sillie Infidels that neuer hard one word of holy scripture. Why so? For we must take that which is written in the Law. It is saide that the whole summe of the lawe is that wee shoulde louelove God with all our heart, with al our soule,…. 6.5. & …. 22.37 with all our minde, and with all our powers. If it had beene saide, Thou shalt louelove GOD with all thy heart: very well, a man might hauehave concluded, that it is no sinne vnlesse thewil doe fully resolue vponupon it and purpose it. For although the word Heart, doe sometime signifie the vnderstāding: yet doth the holy scripture take it also for the will. Nowe then a man might alledge this shift: it is saide that wee must louelove God with all our heart: therfore so we hauehave not our will bent contrarie to goodnesse, it is ynough, we be quite discharged before GOD. For men woulde take the wil for the wicked affection, and so it woulde seeme that the wicked lustes which stirre vsus vp and prouoke vsus, are not comprised vnderunder the name of sinne, so long as they holde vsus not captiue. But when as hee addeth, with all thy heart, with all thy thoughts, and with all thy powers: let vsus see whether a peece of my soule or minde be not alreadie corrupted, when I conceiue any thing against God, or when I conceiue any wicked lust of whoredome or robberie, although I sticke not to it. Is it to bee saide that I louelove God with all my heart, when a peece of my minde is bent against him? The case concerneth not the very heart or will, as I hauehave declared afore: but the conceit that is in the soule of man. Now then, I shew that there is vanitie in mee, and that the feare and reuerence of God restraine mee not as they shoulde doe: and therefore it followeth that I am condemned as blameable, because I hauehave not discharged my self in louing my God as I am commaunded. Again, is there no power of my soule which is not applyed to the thinking of some one thing or other that is contrarie to God and his righteousnes? Yes. We see then that naughtie and wicked thoughts are to bee condemned, and wee must no more qualifie them that they shoulde not bee punished at Gods hand: and also that the men which neuer consented to euill so farre as to purpose and fully intende it, should not faile to be cursed before God, if hee listed to vse rigor against them. Nowe therefore we hauehave the true and plaine meaning of this text, whereby we see that it behoueth vsus to looke neerer to it, that we be not beguiled nor misledde. And S. Pauls example ought to pricke vsus the more forwarde, seeing he confesseth himselfe to hauehave bin ignorant of Gods lawe, vntill our Lorde Iesus Christ had inlightened him by his holy spirit, to the intent he should know what was ment by the word: Lust, or Concupiscence.
Nowe must we apply the foretouched things to our benefite, and vse, First therefore let vsus learne, that to serue God well, we must not onelyonly be desirous to doe well, and go forwarde therein to effect: but also ridde our hearts from all euill affections and corrupt thoughts, so as al our senses may tende to the giuing of our selues all wholly vntounto God. Let vsus not shewe our selues to hauehave beene drawen aside to reele one way or other: but let vsus bee throughly stayed, to runne forwarde without stopping or stunting, yea euen to runne forwarde in the way that GOD sheweth vsus, so as there may be nothing but perfect purenesse in vsus. And when we once knowe that well: then must wee take warning to stande vppon our garde. For we see howe men runne astraye and dispence with themselues. And what is the cause thereof? It is for that they make their reckening without their hoste, as wee say. For they conster Gods lawe after their owne fancie, bearing themselues in hand that it is ynough for them, so they had none euill intent with them, nor rested vppon the thing with determinate purpose. Tush say they, God imputeth none of all this. And thereupon they walke for warde in leawde lusts, with a towell of their owne tying before their eyes, that they may not discerne their owne secret deceiuing of thē selues. But yet when men hauehave spoken so, they cannot scape the hande of the heauenly iudge. And therefore let vsus looke to the restreyning of our lustes. For God hath condemned not onelyonly the wicked intents and purposes: but also all the lustes that prouoke vsus & thrust vsus forward vntounto euill. Wherefore let vsus liue in the greater awe, and let euerie man holde himselfe short, euen because there is no part in vsus which is not infected with sin. Let vsus make a trial of al the powers of our soule, and wee shall finde that sinne is shed throughout, like as when a poyson is soked into a mans bodie, it infecteth him throughout, and so is there as it were an vniuersall leprosie which hath ouergrowen the whole man, both bones, and marrowe, and thoughts, and affections, and all that euer is of him. Seeing then that our nature is so corrupted, ought we not to be the more vigilant to holde our selues in awe, considering that God by his lawe condemneth all wicked thoughts, that tende to the prouoking of vsus vntounto euill, inasmuch as there is a certaine inward mouing that tickleth vsus, and wee feele our will pricked forwarde, although it be not ledde quite and cleane away as a prisoner? Sith we see this, hauehave wee not good cause to gather our wittes to vsus, and to walke the more warely and carefully vnderunder the hande of God? So then whereas wee bee drowsie and slothfull, and woulde faine discharge our selues to Godward with ease: yet see howe this commaundement ought to waken vsus. But wee must vnderstande that it is not for vsus to scape by such shiftes. And why? After that God hath condemned wicked intentes: hee proceedeth still to the condemning of euill lustes too. And that ought to stande vsus to a dubble vse. The one is, that we must pray to God the earnestlyer, to gouerne vsus with his holye spirite, and to clense vsus from all vices and corruptions, & that hauing prayed vntounto him, eueryevery of vsus shoulde inforce himselfe, and as it were doe violence to our nature, and to all our senses and powers of minde, forasmuch as there is nothing in vsus but rebelliousnesse against the Lawe of God, euen as Saint Paul speaketh not onelyonly of mens willes,Rom. 8.7. when he saith: that men in their owne frowarde nature are enemies to God, but also of their affections and thoughts. Hee vseth a worde there, which extēdeth euen to the thoughts yt we conceiue. Al of thē (saith he) are enemies vntounto God.
Seeing it is so: let vsus assure our selues, that when we hauehave takē neuer so much paine to hold our selues imprisoned vnderunder the awe of God: yet there will scape manie euill lustes from vsus, the which it behoueth vsus to bewaile before God. And so the first point is, that we must be earnest in calling vppon God, to gouerne vsus by his holy spirit, and doe our indeuer and diligence to bridle our selues in such wise as satan may not hauehave any hoole to enter at, nor bee able to make any breach vpō vsus, to win the possession of our harts: but that we driue them a great way of, so as if we perceiue any thought tending vntounto euill, wee straitwayes preuent it and set a barre in the way saying: No not so, Thy God must hauehave the whol dominion of thee, so as he possesse, not only thy heart, but also all thy senses. And for the second point wee must learne to condemne our selues, that we may glorifie God in cōfessing our selues to bee all giltie, and that if hee call vsus to a reckening, we be all vndone and cast away, if he vse rigor against vsus. To that point must wee come, or else we shall neuer profite in Gods Lawe as wee shoulde doe. But here it might bee demaunded, seeing that God knoweth mens frailtie, why hee doth not either strengthen them better, or else make a Lawe that were lesse straite and seuere? For it should seeme that God ment to oppresse vsus, when he forbiddeth wicked lustes, and thinks it not ynough for vsus to yeld him obediēce in our willes, without adding of the other worde. And that is the cause why scoffers say that God ment to mocke men in his lawe, and intended (as yee would say) to forbidde men to scratch, when hee made them to itch. But wee must come to the cursednes that is in our selues: namely that wee hauehave neither thought nor affectiō in vsus, (as I said afore) but the same is disobedient to Gods righteousnesse. Therefore let vsus not wonder though there be such a battle betwene Gods law & mens lusts. For why? when we hauehave throughly serched what is in vsus: we shall find nothing there but vtter corruptiō and damnable vice: for we cannot conceiue so much as one thought which tēdeth not to euill. Forasmuch as it is so: beholde, God giueth vsus here a perfect rule of all goodnes and righteousnes. Needes therefore must there rise vp as it were a thundering, and the fire & water must needes shewe their contrarie workings▪ Nowe there is lesse agreement betweene mans nature and Gods righteousnes, than is betwixt fire and water. Therefore let vsus not thinke it straunge, that God doth so represse all our lusts And when we heare the blasphemies which the scoffers that I spake of, doe spew out: let vsus abhor them as monsters. For insteade of glorifying God for his righteousnes, they come dashing against him like wild and mad beasts. Thus much concerning this point of the frailtie of men.
Nowe although it be such: yet is it not to bee marueiled at, that God hath condemned it in his law. Why so? For in ordering of our life and in shewing vsus howe we should walke, God respecteth not what we be able to doe, nor ye measure of our strength: but what duety we owe to him, & what righteousnesse is, although it be not to be foūd in vsus. We be Gods creatures: and ought we not then to giuegive our selues wholly to his seruice? Yes certainly. That is a peremptory reason. And men may well grunt at it, but yet shall they alwayes finde proofe in themselues, that forasmuch as they belong to GOD, they ought to dedicate all their senses, all their affections, and all that euer is in them both in bodie and soule vntounto him. Howbeit let vsus mark well herewithall, that wee cannot discharge our selues thereof: and what is the cause thereof bu… our owne naughtinesse? And we take that from Adam. That followeth not. For although wee bee helde in bondage vnderunder sinne, and this bondage hindereth vsus from wel doing, and driueth vsus to all euill: yet howsoeuer wee fare, the roote of it is in our selues, and eueryevery man shall feele himselfe blame worthie, so as wee shall not neede to say that wee bee driuen by any other force: but euerie man is caried and driuen to it by his owne lust.Iam. 1.14. And so is there no more excuse for vsus. Whereby it appeareth, that it is not for vsus to measure Gods Lawe by our owne power and abilities. Why so? As I sayde afore, GOD respecteth not what wee can doe, nor what our abilitie can brouk: but he respecteth wherein wee bee bounde vntounto him, and hee hath an eye to the perfection that is without vsus. That is the thing which wee hauehave to marke. And it is the thing that beguyleth the Papistes. For they hauehave this principle among them, That Gods Lawe is not vnpossible to men. It is a wonder that they should bee so straught, and that the diuell shoulde bewitch them after that fashion. For it is most euident and apparant doctrine throughout the whole Scripture, that men shall alwayes bee condemned by the Lawe, and that they must bee fayne to flee for refuge to Gods onelyonly merciemercy.Gal. 3.10. When Saint Paule goes about to prooue that all men are cursed for as much as all men are sinners, and that there is not so much as one righteous man: what argument vseth he? He alledgeth this text of Moses, Cursed are all they that perfourme not the whole contentes of the Lawe.Deut. 27.26 Nowe at the first blush, it shoulde seeme that Saint Paule reasoneth amisse, and that the sayde allegation is impertinent. Well then, it is sayde that all such as transgresse Gods Lawe are cursed: but yet it followeth not therefore that all mankinde is accursed. For if a man keepe the lawe and discharge his duetie: in so dooing hee is exempted from the sentence of condemnation. Some then there are to bee founde that hauehave perfourmed the lawe: and therefore all are not accursed. Yes. But Saint Paule presupposeth, that the lawe is vnpossible. And if he should not presuppose that: he had spoken as a witlesse and vnreasonable man. Therefore we see that the Papistes hauehave taken a grounde that is cleane contrarie to Gods spirit: and surely hee besotteth them in such wise, as they knowe not the verye Apsie of the Christian faith and Religion. So then let vsus marke well, that when wee treate of Gods lawe, wee must not measure it by our abilitie, nor looke what wee can doe: but wee must looke what wee owe vntounto God. Yea but saye they, not so: howe shall wee doe then? For to their seeming all the worlde shoulde bee damned. It is true, and so is it meete that it shoulde bee: that is to wit, that wee shoulde all be damned, if wee will not hauehave saluation in Iesus Christ. For howe shall wee seeke Gods grace, vnlesse wee thinke wee hauehave neede of it? Men will not begge by their good willes. So long as we thinke our selues to hauehave any rightuousnesse of our owne, wee will not passe to seeke any else where than in our selues. Therefore it behooueth vsus to bee vtterly ridde of it, and to feele Gods wrath and death lying heauie vppon vsus: for without that, wee will neuer vouchsafe to submit our selues to God to obtaine merciemercy. But this deserueth to bee layde foorth more at large.
Therefore let vsus beare well in minde first of all, that when wee feele any sinfull thought in vsus, and our lustes doe tickle vsus vntounto euill: we be guiltie before God. But here it might bee demaunded, how then? If a man doe but conceiue a thought, so as he not onelyonly hath no will to abyde by it, but also mislyketh of it euen before he hauehave felte any sting or pricke of it: is this sinne? Nowe there are thoughtes which touche not our heart at all, neither are wee mooued with them, neither doe wee conceiue any euill desire. A thought commeth vppon a man as it were sleeping, and it flittereth afore him. What? so as his heart is moued with it, or his desire inclyned to it? No. When it happeneth but euen so to vsus, surely it behooueth vsus to bewayle it before GOD, and to consider that if we were not helde backe by his grace: there were a gap open for Satan, and he woulde by and by winne the aduauntage of vsus. Therefore wee must stil sigh in this case. But yet doeth not God impute this for sinne.
The second poynt is, when wee not onelyonly conceiue some euill thought in our minde, and some thing presenteth it selfe before vsus: but also wee bee somewhat mooued with it, so as wee feele some sting of Satan pricking vsus, and then is the sinne conceiued: that is to say, although there bee no consent as they terme it, nor any resolute purpose: yet is the sinne full shaped before God, and it is damnable. It is expedient to alledge examples hereof. It may bee that a man beholding another mans house or ground, conceiueth some lyght imagination, and yet is no whit mooued therewithall in his heart, ne hath any desire to say, I woulde this were mine, but passeth it ouer and sees it but vanitie. Hee can not let the comming of it into his minde, but yet (as I sayde afore:) although it bee not matched with any euill affection, GOD doeth thereby warne vsus of the infirmitie that is in vsus, and it behooueth vsus to humble our selues, and to bee sorie, and to consider that it is such a fault alreadie, as wee are well worthie to bee condemned for. For let vsus see if this bee to be founde in the Angels of heauen. No vndoubtedly. And yet the rightuousnesse of the Angels is hardly and scantly answearable to the Lawe of God. In deede there is a rightuousnesse of God (as wee hauehave seene in the Booke of Iob) which surmounteth the righteousnesse of the Lawe.Iob. 4.18. But though the Angels of heauen giuegive themselues neuer so much to the keeping of Gods lawe: surely the vttermost that they can doe, is but to frame themselues to the rule that is giuen vsus here. Nowe then wee see how it is a fault alreadie, for the which men ought to condemne themselues, though they hauehave not had any wicked thing presented before them, but euen a little heartrising, so as a man shoulde say, I woulde, and yet for all that he doeth verie sodainely beate it back, and yeeldeth not thereto, though I say, he so cut it off, yet is he guiltie of that coueting or lusting whereof mention is made here. And seeing it is so, let vsus learne to condemne our selues in all respectes.
Againe let vsus looke that wee condemne our selues dubble, when wee hauehave not onelyonly had some heartrising to prouoke vsus to euill: but also some settled affection by nourishing the said heartrising, as when a woman breedeth childe and nourisheth the conception till it come to the birth.Iam. 1.15. Now then, when wee hauehave giuen head after that fashion to our euill lustes, so farre forth that our will is ouercome, and wee rest vppon the euill to consent vntounto it: behold (say I) there lyeth a dubble condemnation vponupon vsus. And then must wee bewaile our wretchednesse yet more bicause we see a dubble condemnation hanging ouer our heades, vnlesse GOD of his infinite goodnesse doe spare vsus. Thus ye see what wee hauehave to marke.
But nowe herewithall wee must resorte to the remedie. For wee shoulde fall into vtter dispayre and confusion, if wee had not Gods grace to succour vsus withall. Therefore if wee acknowledge our selues blamewoorthie in all respectes: then doeth GOD call vsus to him, and shewe vsus that although the wicked lustes which are in vsus, bee sinne of their owne nature: yet hee will not impute them to vsus for sinne. Then if it bee demaunded whether euill lust, bee imputed for sinne to the faithfull: I say no: but they bee two diuers thinges. For if ye hauehave an eye to the nature of the vice: ye shall euer finde it to bee sinne: but yet GOD pardoneth it. After that manner shall no euill lustes bee layde to the charge of the faithfull, for as much as they bee forgiuen through Gods free goodnesse: and wee knowe also that all our spottes are wyped out by the bloud of our Lord Iesus Christ:1. Iohn 1.7. and therof is Baptisme a good warrant vntounto vsus.Eph. 5.20. For there hauehave wee our spirituall washing, to clense vsus from all the filth and vncleannesse that is in vsus, that wee may appeare pure and cleane before GOD. So then our wicked lustes shall not come to account. Nay (which more is) euen the deadly sinnes, notwithstanding that they proceede euen into the acte or deede dooing, shall not bee imputed vntounto vsus: verily euen bicause (as I saide before) God respecteth not that: and yet notwithstanding he will that we hauehave an eye to it. Howbeit, if any man beguile himselfe by bearing himselfe in hand that he hath not conceyued any wicked lust: it causeth GOD to call him to account. And why? For in as much as men soothe themselues, it is meete that they should be condemned. And for the same cause hath the Diuell brought to passe to bleare mens eyes by making them beleeue that none of all those things is sinne: in so much that wee see howe the Papistes imagine, that euen the grossest faultes that bee, are blotted out by the signe of the Crosse, or taken away with the sprinkling of holy water. To their seeming they be matters of no weight, and they dally with God as with a little babie. But on the contrarie part let vsus alwayes beare this in minde. And for as much as wee be not only too negligent, but also inclined to sooth our selues in our own vices: let vsus take this lookingglasse to behold our selues in. Let vsus not deceiue our selues. A man may bee smeared or grimed, and euerie man shall laugh at him, and yet he himselfe shall not perceiue it a whit. But if he go to a glasse, and there spie his face all bespotted, he will shrinke away and go wash it of. Euen so must wee doe. Surely the whole Lawe of God is as a glasse to shewe vsus our foulenesse, to the intent wee should bee sorie and ashamed of our lewd doings. And if we will hauehave a true lookingglasse, we must come to this present commaundement as I hauehave saide alreadie. For as long as we reade no more but Thou shalt not steale, Thou shalt not murther, Thou shalt not commit adulterie▪ all is well, euerie man will beare himselfe in hand that he is not guiltie. But when wee come once to this poynt, Thou shalt not lust: it is a sharp lancing knife wherewith God launceth deeper, to search not only the bottom of our hearts, but also of al our thoughts, imaginatiōs and conceits. There is not that thing in vsus which commeth not then to triall and knowledge. In so much that the things which we tooke to be no faultes at all, must be condemned before God, and hee must hauehave the iudging of them, vnlesse wee play the iudges with our selues aforehand. And herewithall wee hauehave to magnifie the merciemercy of our God,Rom. … 23. in that although we be faultie so greatly & so many wayes, yet notwithstanding he accepteth vsus for righteous. Let vsus make comparison here betweene the righteousnesse which we obtaine by faith, and the curse that is vppon vsus. Whereinto be we plundged? Are we faultie but in some one offence, or in some two or three, or in some certaine nomber? Nay we be plundged in such a gulfe, that if wee begin once to fall to reckening, wee must needes be confounded. A hundred Millions of faultes is not the hundred part of the offences that wee hauehave committed before God. Then are we so guiltie, as there is none ende nor measure of our sinnes. Yet notwithstanding God receiueth vsus to merciemercy, so as wee bee counted as righteous before him, as though there were such full soundnesse and perfection in vsus, that nothing were amisse, but that we had performed the whole Lawe. Seeing then that God forgiueth vsus such an infinite nomber of offences, and clotheth vsus with his owne righteousnesse, through the operation of the death and passion of our Lord Iesus Christ, in as much as wee lay hold by faith vppon the grace that is purchased for vsus, and do him the honour to say, Lord, it is in thy meere and free bestowed goodnesse that our saluation consisteth: doeth it not appeare therein, how much wee bee bound vntounto him? Yes. So then, whē Gods Law hath brought vsus to our wittes end, not only bicause of the infinite nomber of our lustes, but also bicause wee shoulde lye buried vnderunder them as vnderunder huge mountaines, if God should deale rigorously with vsus: let vsus call to minde that Gods intent is not to leaue vsus in despaire, but to lift vsus vp againe as soone as wee be sunke downe. When he sees our feeblenesse, he reacheth vsus his hand, and calleth vsus to him, and will hauehave vsus to bee comforted, for as much as he of his merciemercy layeth not any of al our sinnes to our charge. Thus ye see howe the faithfull ceasse not to be of good cheere, though they bee so condemned in themselues. But yet must wee begin at this ende of being vtterly dismayed in our selues, that our Lorde may deliuer vsus from the dungeon of death, and wee acknowledge yt our saluation consisteth in his only grace. Howbeit let vsus notwithstanding liue warely and keepe good watch, assuring our selues yt when we hauehave trauailed neuer so much, and taken neuer so much paine to serue God, so as wee hauehave on the one side eschewed all occasions of euill, and on the otherside subdued our affections, & lusts, & also indeuored to represse al wicked thoughts: yet wee must not ceasse to condemne our selues still, and to stand still in awe. Although we hauehave had victory through the grace of God, and sinne hath not ouermaistred vsus: yet doth it dwell cō tinually in vsus, and there is still some vncleannesse and spot in vsus. Therefore let vsus sigh, and let vsus sigh in such sort, as it may sharpen vsus to doe our duetie. We see how S. Paule speaketh of it. After he had profited as much as might bee, and was come to an Angelicall holinesse: yet notwithstanding he saith still, wretch that I am, who shall deliuer mee from this body of death?Rom. 7.24. And what is the cause that he considereth death in himselfe, but for that he sawe sinne there? Neuerthelesse let vsus vnderstand that wee must not bee out of heart. Although wee perceiue a Million of sinnes day by day in vsus: yet must wee still passe on further. And therefore when Saint Paule exhorteth the faithfull to eschew sinne: He saieth not.Rom. 6.12. Let not sinne dwell in you: but he sayeth, Let not sinne raigne in you. In deede it were to be wished that sinne dwelled not in vsus: but seeing it is in vsus, yet must wee not bee too much discomforted. For whereas it is saide that sinne dwelleth in vsus: first it warneth vsus of our wretched state: and secondly it willeth vsus to consider that wee must bee occupyed in continuall warfare, and therefore flee the earnestlyer to our God for succour, praying him to strengthen vsus with his power, by the grace of his holy spirit which he hath giuen vsus for our Lord Iesus Christes sake.
Nowe let vsus fall downe in ye presence of our good God, with acknowledgment of our faultes, praying him to make vsus feele them better, and that wee may learne to frame our lyues to the obeying of him, which beholdeth not onelyonly our outward woorkes, intentes and affections: but also euen all our thoughtes and conceytes. And for as much as wee can not attayne to such perfection out of hand: let [vsus beseeche God] that the same may bee an occasion to humble vsus: and therewithall to stirre vsus vp continually to fyght lustilyer, so as euerie of vsus may inforce himselfe to correct the vyces that are in his nature, vntill our Lorde hauing rid vsus from this corrupt fleshe, doe clothe vsus againe with his owne righteousnesse, and fashion vsus al wholly like to his glorious image. That it may please him to graunt this grace, not onelyonly to vsus but also to all people, &c.