Sermons on the Ten Commandments, Sermon 12

Sermons on the Ten Commandments · Sermon 12

p. 85The. 12. Sermon.

Deut. Chap. 5.

21. Thou ſhalt not couet thy neighbours wife, neither ſhalt thou deſire thy neighbours houſe, nor his fielde, nor his man ſeruaunt, nor his maide, nor his oxe, nor his aſſe, nor any thing that is his.

IT might ſeeme at the firſt ſight, that this commaundement is ſuperfluous, becauſe that God hauing condemned theft and adulterie, would there alſo repreſſe all wicked concupiſcences and deſires. For wee hauehave ſaid, that theſe commaundementes muſt be expounded of vsus, according to the nature of God. And we knowe, that the proper office of God is to ſound our heartes, that he onelie knoweth the thoughtes which are ſecret and hid: and therefore it foloweth, that when God forbiddeth men to bee theeues and adulterers, he would bridle their affec…ons and deſires. And in verie deede if this were not, God ſhould hauehave no more power in making and preſcribing of lawes than mortal men. For an earthlie man, if he condemne adulterie, he will alſo condemne the act and deede thereof: yea, if an euill intent and meaning appeare, it ſhall be puniſhed. If the law of God were ſuch, it ſhould import no great thing. For it ſhould be but a policie, that is, a rule of order to gouerne vsus honeſtlie before men. But there is in it much more. As we ſee that S. Paule ſaith,1. Tim. 1. 5.1 Tim 1:5 That the law cannot bee kept and obſerued without a pure conſcience and a faith vnfeigned. If it be then required, that we hauehave ſuch a ſoundneſſe for to obſerue rightlie, and as we ought, the lawe of God: it followeth, that vnderunder the name of adulterie, all wicked luſtes and deſires are forbidden, and ſo likewiſe vnderunder the name of theft. We might alſo alledge to this purpoſe the authoritie of our Lord Ieſus Chriſt, who is a faithfull interpreter of the lawe. For it is by his ſpirite that. Moſes and all the Prophets hauehave ſpoken. Why then is it now added, that we muſt not couet or deſire? If mention hath bene alreadie made of all wicked deſires, was there any neede that this ſhould be againe repeated? Wee muſt therfore note for anſwere herevnto, that God in this place would not repreſſe ſuch wicked affections and deſires as are alreadie reſolute and concluded vponupon of vsus, but thoſe affections which do firſt pricke and ſtirre vsus vp, albeit we cleaue not, nor conſent vntounto them. This requireth a more ample and familiar expoſition. Sometimes to couet, importeth the will which is in a man, as when I ſhall caſt mine eye on the goodes of my neighbour, if I ſhall be tempted to couetouſneſſe, and that I nouriſh ſuch a temptation in me, and giuegive my ſelfe the bridle: loe ſinne hath wonne ſo much, that I hauehave a reſolute will in me, that I could wiſh well that this ſhould be mine. Loe then one kind of deſire which importeth withall a will, when a man ſhall conſent vntounto ſinne, and if hee had the meane, he would put in practiſe his wicked wil and purpoſe which he hath conceiued. Now ſuch wicked deſires hauehave bene alredie forbidden, when it hath bene ſaid, Thou ſhalt not ſteale: Thou ſhalt not commit adulterie. For God hath not only forbidden the act of fornication & ſtealing, but to deſire and luſt after, either the wife of an other, or his goods & ſubſtaunce. But there are other deſires and luſts, to the which we cleaue not at all, to conſent vntounto p. 86them, which oftentimes tickle and ſtirre vsus vp, and we perceiue ſome motion in vsus which is againſt God, and is rebellious to the integritie and vprightnes which is conteined in the law, and ſuch deſires are forbidden in this place. So we ſee, that God, not without cauſe, hauing condemned all euill deſires and affections, annexeth, that this is not yet ſuch a perfection as he requireth: but wee muſt know that euerie affection which ſtirreth vsus vp vntounto euill, albeit we conclude not any thing within our ſelues, neither reſt our ſelues on it, that if onlie a concupiſcence forceablie breake forth in vsus, and we ſtriue therwith, that this is a ſinne committed: we are culpable before God. And thus we ſee what integritie is required in this place when our Lord hauing forbidden wicked deſires, adioineth that both our ſenſes and mindes muſt be locked vp in ſuch ſort vnderunder his feare, and inflamed with ſuch a louelove and deſire, to walke in all holineſſe, that we be not moued or driuen either on one ſide or other by any wicked paſſion, to deſire either the good or the wife of an other. Now ſeing we hauehave the intent and meaning of God, let vsus diligently conſider whervnto he bindeth vsus. For the law ought to ſerue vsus for a looking glaſſe, to behold the pouertie and miſerie which is in vsus: and after that we ſhall hauehave vnderſtood what our dutie is, let vsus know that we are to be condemned, if we come not neere that perfection, to the which God hath called vsus. Ye ſee wherevpon we muſt ſlaie to make our profite of this laſt commaundement of the lawe. And to the ende that we may be ſo much the more attentiue, and that we may knowe that this is a doctrine which requireth, that we applie our whole ſtudies therein, let vsus beare in minde that which S. Paule ſaith, That being reputed a great and exceding wiſe Doctor,Phil. 3. ….Phil 3 hauing bene nouriſhed in the law of God from his infancie, yet was he ſo blind, that he vnderſtoode not what the lawe of God ment, vntill he was conuerted, and that our Lorde Ieſus Chriſt had enlightened him by his Goſpell, to the end he might knowe whither the lawe of God ought to lead vsus.

Beholde then Saint Paule, who was inſtructed in ſuch ſorte, that hee was in great reputation among men, not among the Painims, to ſay, that he was ſome great Philoſopher: but he was taught and brought vp in the lawe of GOD. And touching his life, hee proteſteth, that he liued irreprehenſible, as without all faulte beefore men: Loe, I ſay, Sainte Paule an holy and learned perſonage after the common eſtimation of men, but yet a poore beaſt touching the law of God. And why? He ſaith he eſteemed himſelfe liuing, & that he thought himſelfe iuſt before God, and knew not that he had neede of the merciemercy which GOD offereth vntounto all ſinners. For he abſteined from theft, from fornication, & ſuch like thinges: he had no wicked deſires in him which one might perceiue, and which might be knowen vntounto men, ſo that he iuſtified him ſelfe in his owne fantaſie. Now in the end, when God had taken pitie on him, he opened his eyes, & made him to vnderſtand that which is conteined in this laſt commaundement, Thou ſhalt not couet. Behold how S. Paul began now firſt to vnderſtand the lawe, in which before he was a doctor, making profeſſion thereof, wherein hee had bene taught and inſtructed from his firſt age. Vntill he had wel conſidered and medicated of this, he tript ouer the quicke coles, he learned his leſſon (as we ſay) by rot, he neuer taſted nor vnderſtoode the force and power of the lawe, he neuer knewe that this was ſinne, to condemne himſelfe before God, and to hauehave his refuge to his merciemercy, in the which the hope of our ſaluation lieth, and wherevpon it ought to be grounded. Seeing then S. Paul knew not the law, and had no right vnderſtanding thereof, but by this worde: let vsus labour herein with ſo much the more diligence: and ſeeing that all the time of his life, vntill his conuerſion, he was ſo blind, that he vnderſtood not this worde: by ſo much the more ought we to bee attentiue in this place, for we are of no greater abilitie than he: but God by his holy ſpirit muſt reueale to vsus what this concupiſcence is, which hee hath in this place condemned. Now beyond all this, we muſt hauehave an other admonition which is very needfull and neceſſarie for vsus. For the diuell hath ſought in ſuch ſort to couer and hide this precept, that a man ſhould not knowe the intent and meaning of God, but that one ſhould lightlie content himſelfe, to condemne onelie thoſe euill concupiſcences for ſinne, which appeared manifeſtly, and whereof a man were plainly conuicted. So that many hauehave reſtrained this word of concupiſcence to thoſe euill affections and deſires, which importe a reſolute will and full conſent. Now this is againſt the natural ſenſe and meaning of Moſes: and yet is this a doctrine fullie concluded on in papiſtrie. Although the Papiſts cannot denie, that to be pricked and prouoked with an euil and wicked deſire, is a damnable vice, and which procedeth from originall ſinne, and from this corruption p. 87which we drawe from our father Adam: yet they imagine that after baptiſme this is no more a ſinne. As if ſuch a fantaſie come into the minde of man, to doubt of the promiſes of God, to murmur againſt him, to be angrie with him: when a man ſhalbe afflicted, if it come into his fantaſie to accuſe God of iniuſtice and crueltie, this is not a ſinne ſay the Papiſts. Neither are theſe of the rudeſt & ignoranieſt ſort among them which ſpeake thus, but this is a generall reſolution & doctrine vniuerſally concluded on in all their diueliſh Synagogs. There is not a Synagog among them, where this hath not bene receiued as an article of faith: namelie, that a man being prouoked and ſtirred vp with ſome wicked deſire ſinneth not, that if he be tempted in himſelfe to commit murther, to empoyſon any, to commit fornication: and briefly, to be guiltie of all the crimes and enormities in the world: if ſo that he conſent and aſſent not thereto, (for loe the wordes which they vſe) that is to ſay, if hee reſolue not himſelfe herein, to ſay, I will put in practiſe my wicked conceite, and that hee ſtay not himſelfe hereon to pleaſe himſelfe in this wicked affection, all this is no ſinne. This is, ſay they, but to exerciſe vsus in combate and fight againſt ſinne, and we then declare that we are valiant champions, and that ſinne beareth not rule ouer vsus, or reigneth in vsus. Now I graunt it is true, that the faithfull ſhew well that the ſpirit of God reigneth in them, when they repell and beate backe ſuch temptations, when they bridle and captiue themſelues ſo, when they reſiſt and withſtand ſuch thinges, knowing that they are contrarie vntounto God, and that he condemneth them. It is certeine that hereby it is ſhewed, that God hath geuen vsus victorie ouer ſinne, and that the vertue and power of his ſpirit abideth in vsus, and that we are ſtoute and valiaunt champions to bid battell againſt Sathan. But this is not to ſay, that we are exempted and freed from all fault, and that we may ſo plucke out of vsus all ſinne, and ranſome our ſelues ſo fullie, as if it might not ſtaine and ſpot vsus no longer. Alas, we are farre wide from this. For on the one ſide it is true, that we hauehave great cauſe to praiſe God, that he beſtoweth this grace on vsus by his holy ſpirit, to ſurmount & ouercome all wicked affections. But in the meane time, we ought to bewaile our ſelues, knowing that we are on our part ouerweake, and that if he take not pitie on vsus, foraſmuch as we hauehave within vsus an euill and wicked conſcience, which is to prouoke his vengeaunce againſt vsus, we ſhould well deſerue to be throwen downe of him into the bottomleſſe pit of hell. But let vsus note how God would here open and diſcouer the ſhame and reproche of the Papiſts, and how he would ſhew that the greateſt Clerkes among them, are more rude and ignorant than the poore vnbeleeuers which neuer heard one word of the holy ſcripture. And why? For let vsus conſider of that which is conteined in the lawe. It is ſaid, that the ſumme of the lawe is, That wee louelove God with all our heart, with all our minde, with all our vnderſtanding, with all the faculties and powers we hauehave. If it were ſaid, Thou ſhalt louelove God with all thine heart, a man might with ſome colour conclude, that there is no ſinne, but when the will is certeine and reſolute. For the heart in the Scripture, although it ſignifie ſometime the vnderſtanding, yet is it taken for the will. Now then, one might vſe this cauill:Deut, 6. 5. It is ſaid, That we muſt louelove God with all our heart,Mat. 22. 37.Matt 22:37 if ſo be then our will be not contrarie: well, it is inough, we hauehave quited our ſelues before God. For one might happilie reſtraine the will from conſenting to this wicked affection, and ſo it ſhould ſeeme that the wicked deſires which firſt incite and ſtirre vsus vp, and yet hold vsus not captiues, be not compriſed vnderunder ſinne. But God addeth, With all thy heart, with all thy vnderſtanding and thoughtes, and with all thy powers.

Let vsus now conſider, if I conceiue any thing againſt God, if I conceiue any euill luſt or deſire of fornication or ſtealing, albeit I cleaue not at all vntounto it, whether one part of my ſoule & vnderſtanding bee not alreadie corrupted, and whether I louelove God with all my heart, when one parte of my vnderſtanding is bent againſt him? There is no queſtion of the heart, but of this apprehenſion and conceiuing of the minde, which is in the ſoule of man. Nowe I ſhewe well that there is vanitie in this, that the feare of God withholdeth me not as it ought. It followeth then, that I am culpable and condemned, becauſe I diſcharge not my ſelfe in louing GOD, as he hath commaunded me. And againe, is there not ſome vertue and power of my ſoule which applieth not it ſelfe to thinke on this or that, which is contrarie vntounto GOD and his iuſtice? So then, wee ſee that euill and wicked thoughtes are condemned, and that wee cannot ſo excuſe them, but that GOD ſhall worthilie puniſh vsus for them. And let vsus knowe, that albeit men neuer conſent vntounto euil, to hauehave their will reſolutely bent therevnto: yet ceaſe they not to bee accurſed before GOD, if hee would vſe his ſeueritie againſt them. p. 88Now therefore wee hauehave the true ſenſe and meaning, and wee ſee withall, that wee muſt take diligent heede to this place, that we bee not ſeduced and abuſed herein. And the example of Saint Paule ought to pricke vsus forwarde ſo much the more, ſeeing that he confeſſeth that hee was ignoraunt of the lawe of GOD, vntill our Lord Ieſus Chriſt had enlightened him by his holy ſpirite, to the ende hee might knowe what this worde of concupiſcence imported. It remaineth that we now applie this which hath bene touched to our vſe and profite.

In the firſt place therefore let vsus learne, that to ſerue God well, and as we ought, we muſt not onelie deſire to doe well, neither is it ſufficient that we profit herein, and proceede effectually: but we muſt purge our ſelues of all euill and wicked affections, and of all corrupt thoughts, in ſuch ſort, that all our ſenſes & vnderſtanding tend to this end, to giuegive ouer our ſelues fullie and wholie vntounto God, that we may ſhew wee hauehave not bene ſo diſtracted, as to bend on one ſide or other: but that wee bee held vp ſo ſtreight, as to runne without beeing hindered or ſtaied: yea, to runne in that way, whiche God ſheweth vsus, ſo that there bee in vsus nothing, but all puritie: and when wee ſhall hauehave well and throughlie vnderſtood this, wee ſhalbe aduertiſed to bee watchfull, and to ſtand on our garde. For wee ſee howe men wander, and lead them ſelues aſtray. And what is the cauſe hereof? Becauſe they reckon (as wee ſay) without their hoſt. For they expounde the lawe of GOD after their owne fanſie, and they thinke it ſufficient, if their will bee not wicked, and that they reſt not them ſelues on their euill thoughtes. Well, God will not impute this vntounto vsus, ſay they: and herevppon they walke on in their wicked concupiſcences, and they hauehave an headband whiche they put before their eyes, that they might not knowe howe cloſelie they deceiue them ſelues. Now when men ſpeake thus, yet this will not ſerue them to eſcape the hande of the heauenlie Iudge. Let vsus therefore take diligent heede, we reſtraine our ſelues in our concupiſcences. For God hath not onelie condemned wicked intentes and purpoſes, but all deſires alſo, which prouoke vsus to euil, and driue vsus therevnto. Let vsus therefore walke in ſo much the greater feare, let euerie one hold him ſelf, as it were vnderunder lock, foraſmuch as there is no part in vsus, which is not infected with ſinne. For let vsus examine all the faults of our ſoule, and wee ſhall finde ſinne diſperſed ouer all: as when a poiſon hath entred the bodie of a man, ſo that euerie part thereof is infected. There is in vsus ſuch an vniuerſall leproſie, as poſſeſſeth both the bones and the marrowe, the thoughts and the affections, and all which is in vsus. Seeing then it is ſo, that our nature is thus corrupted, ought wee not to be ſo much the more vigilant and watchfull to hold our ſelues in bridle, ſeing God by the law hath condemned all wicked thoughts, which tend to incite vsus vntounto euill, ſeeing hee hath condemned the ſmalleſt motion which flattereth & tickleth vsus, and when we onelie feele our will a little pricked and ſtirred, albeit it be not at all held captiue? When we ſee this (I ſaie) hauehave we not great occaſion to awaken vsus to walke vnderunder the hand of God, in ſo much the greater heedefulneſſe? So then behold how this precept ought to awaken vsus, when wee are ſo ſleepie and ſouthfull, and would ſo eaſilie acquite our ſelues of our duetie towardes God. But let vsus knowe, that no ſuch ſhiftes will ſerue vsus to eſcape. And why? God followeth on alwayes to condemne wicked deſires, hauing condemned wicked counſels and purpoſes. Nowe this doctrine ought to ſerue two wayes to our vſe and profite. Firſt, it may teach vsus more feruentlie to praie vntounto God to gouerne vsus by his holy ſpirit, and to purge vsus from all our corruptions and vices. And againe, hauing made our requeſt and prayer vntounto him, that eueryevery one force himſelfe, that we vſe violence with our nature, with all our ſenſes and appetites, ſeeing there is in vsus ſuch a rebellion againſt the law of God. As S. Paul alſo ſpeaketh not onelie of the wils of men, when he ſaith,Rom. 8. 7.Rom 8:7 That through their peruerſe and crooked nature, they are enimies vntounto God: but he mentioneth the affections & thoughts, for he vſeth a word in that place which ſignifieth the thoughts which we conceiue. Seeing it is ſo, let vsus knowe, that when we ſhall hauehave beſtowed our labour well, to hold our ſelues ſnaffled with the bridle of God, that yet ſome euil deſires ſhal eſcape vsus, for which we ought to lament and bewaile our ſelues before God. Loe what the firſt vſe of this doctrine is: namelie, that we hauehave this zele to call vponupon God to gouerne vsus by his holy ſpirite, and that we employ all our paines herein, and vſe ſuch force with our ſelues to be retained from all euil, that Sathan hauehave not his entrance into our heartes, that he may not make any breach into vsus, to winne poſſeſſion of our bodies: but that we keepe him aloofe and farre off. And as ſoone as we ſhal perceiue any thought in vsus, which ſhall tende vntounto euill, let vsus come forth to p. 89oppoſe our ſelues againſt it, let vsus make this barre, to ſay, What? God muſt beare rule wholie in thee, he muſt poſſeſſe not onelie thy mind, but all thy ſenſes and thoughts. For the ſecond, we muſt learne to condemne our ſelues, & giuegive all glorie vntounto God, in confeſſing that we are all culpable & guiltie, and that if he call vsus to account, & ſhall vſe ſeueritie with vsus, loe we all periſh and are caſt downe to the bottomleſſe pitte of hell. We muſt come vntounto this point, otherwiſe we ſhall not profite in the lawe of God, as wee ought. But here a man may demand, ſeeing that God knoweth the frailtie and weakneſſe of men, Why he either ſtrengtheneth not them better, or why he maketh a lawe ſo ſtraite and ſo auſtere? For it ſeemeth that God would oppreſſe vsus, when he forbiddeth wicked deſires, and that he is not content that we render him obedience in our willes, enioyning vsus no further thing by adding this word. And loe why theſe ieaſters ſay, That God would ſpite and anger men in his law, and as it were forbid them to ſcratch themſelues when they itch. But we muſt come to knowe this miſerie and wretchedneſſe which is in vsus: namely, that we hauehave neither thoughtes nor affections, which are not rebellious vntounto God. Let vsus not therefore maruell, if there be ſuch a ſtrife and combate betweene the lawe of God, and our luſtes and appetites. And why? For when we hauehave diligently ſifted and examined what ſoeuer is within vsus, we ſhall finde there is nothing but all manner of corruption and damnable wickedneſſe. For we cannot conceiue one onelie thought which tendeth not vntounto euill. Seeing it is ſo with vsus, and that God hath giuen vsus a perfect rule of all goodneſſe and vpright liuing, hath hee not as it were thundered againſt vsus? And is it not manifeſt, that the fire and the water are at leſſe ſtrife, yea, agree better, than the nature of men, and the iuſtice of God? Let vsus not therefore thinke it ſtraunge, that God hath ſo reproued our appetites and luſtes: and when we heare the blaſphemies which theſe ieaſters ſpue foorth, let vsus deteſt them as monſters. For in ſteade of glorifying of GOD in his iuſtice, they fling themſelues and ſpurne againſt him, as ſauage and furious beaſtes. Lo what wee hauehave to note touching the frailtie and weakneſſe of men: that albeit it bee ſo great: yet he condemneth it in his lawe. And why? For when GOD ordereth our life, and ſheweth vsus howe wee are to walke, hee hath not reſpect what we can doe: but hee conſidereth of that we owe him, he reſpecteth what vprightneſſe and innocencie of liuing is, though it be not found in vsus. We are the creatures of GOD: ought wee not then to giuegive ouer our ſelues wholie to his ſeruice? Without all doubt we ought: for this is a percemptorie reaſon: and can not be gaineſaide. And men may well mutter and murmur hereat, yet ſhall they alwayes bee conuicted with ſo manifeſt a proofe, that hauing their beeing of GOD, and for him, they ought to dedicate vntounto him all their ſenſes and affections, and whatſoeuer there is either in their bodie or their ſoule. Nowe withall let vsus note diligently, that we cannot acquire vsus of our duetie towardes him. But where is the cauſe hereof, but in our owne nature? But this we drawe from Adam. It followeth not, for that we are helde captiues vnderunder ſinne, and that this curſed ſeruitude and bondage hindereth vsus from doing well, and maketh vsus giuegive our ſelues altogether vntounto that which is euill, what euer other cauſe be hereof, the roote is in vsus, and euerie one ſhall feele himſelfe culpable.Iam. 1. 13.Jas 1:13 And we muſt not ſay, that we are driuen herevnto by anie externall force, but euerie one is ledde and driuen vntounto this by his owne proper concupiſcence, and ſo there remaineth no excuſe for vsus. And hereby we ſee that we muſt not meaſure the lawe of God by our owne faculties and powers. And why? God reſpecteth not what we can doe, or what our power and abilitie is: but he reſpecteth howe farre we are bound vntounto him, he reſpecteth this integritie and perfection, which is without vsus. Behold what we hauehave to obſerue. And this is that which abuſeth and deceiueth the Papiſts. For they hauehave this principle among them, That the law of God is not impoſſible vntounto men. It is wonderfull how they hauehave bene ſo mad, how the diuell hath inchanted and bewitched them in ſuch ſort. For this doctrine is moſt cleare and manifeſt throughout all the holy ſcripture: namely, that men ſhall bee alwayes condemned by the lawe, and muſt alwayes hauehave recourſe to the meere grace and merciemercy of God. When Saint Paule will proue that men are accurſed being ſinners,Gal. 3. 10.Gal 3:10 and that there is not at all one iuſt man, what argument or reaſon is it which hee vſeth? He alledgeth the place of Moſes: Curſed is euerie man that continueth not in all things which are written in the booke of the law to do them. Now it might ſeeme at firſt ſight, that Saint Paule hath euill argued, and that this reaſon is impertinent. For let it bee graunted, that all they which hauehave tranſgreſſed the lawe of God, are accurſed: yet it followeth not, that all mankinde be curſſed. For p. 90if one man obſerue the lawe, and acquite himſelfe herein: loe hee is exempted out of this condemnation. Some then ſhall bee founde which ſhall hauehave obſerued the lawe of GOD, and therefore all are not curſſed. But Saint Paule preſuppoſeth that the lawe is vnpoſſible, and if he had not tooke this as graunted, hee might ſeeme to hauehave proceeded in his argument without ſenſe or reaſon. Thus we ſee that the Papiſtes hauehave taken and grounded themſelues vponupon a principle and ground, altogether contrarie to the ſpirite of God: yea, they are ſo rude and ignoraunt, that they hauehave not yet learned and vnderſtoode the ABC of faith, and of Chriſtian religion. So then, let vsus diligently note, that when queſtion is of the lawe of GOD, we muſt not meaſure it by our ſtrength and power, to reſpect what we are able to doe: but we muſt conſider what we owe vntounto God. Yea: but what then ſhall bee the meane to deliuer vsus from the curſe of the lawe? For it ſeemeth vntounto them, that all the worlde muſt needes be damned. I graunt it well, and it behoueth it bee ſo, that is, that we be all damned, if we will hauehave ſaluation in Chriſt Ieſus. For how ſhall we ſeeke vntounto the grace and merciemercy of God, except we knowe the want and need we hauehave thereof? Men would not ſeeme beggers by their good will. But as long as we ſhall thinke anie iuſtice to bee in vsus, wee ſhall neuer hauehave any care to ſeeke it elſewhere, than in our ſelues, & therfore we muſt be wholie rid of all opinion of our owne vertues, we muſt perceiue the wrath of God which is bent againſt vsus, we muſt feele the weight and burthen of death which lieth on and preſſeth vsus. For without this, it cannot bee that wee ſhall bee able to prepare our ſelues to obteine merciemercy at the hande of GOD. But this thing requireth a more large and ample declaration. Let vsus therefore firſt of all beare in minde, that when wee feele anie euill thought to ariſe in vsus, and that our appetites and luſtes, with anie pleaſant motion, ſhall tickle and ſtirre vsus vp vntounto euill, that we bee culpable and alſo guiltie of ſinne before GOD. But here one may demaunde this queſtion, Whether, if when a man conceiueth a wicked thought, and hee bee ſo farre from reſting on it, that hee deteſteth it before hee feele anie pricke and prouocation thereof, whether this be ſinne? As there are manie thoughtes, whiche touche not our heart, which moue vsus not at all, which ingender and breede no wicked luſt in vsus: yea, a man may hauehave ſome thought ariſe, beeing as it were halfe a ſleepe: and well, this flitteth from him without mouing the heart, or drawing anie luſt after it: and yet for this we muſt lament and bewaile our ſelues before GOD, and knowe, that except God ſtaied vsus by his grace, wee hauehave opened the doore to Satan, whereat entring in, hee might incontinently winne vsus vntounto farther wickedneſſe. Wee muſt therefore bee ſorie for this thing, albeit GOD imputeth it not vntounto vsus for ſinne. But there is nowe a ſeconde degree, when not onelie wee conceiue ſome wicked thing in our minde, moued herevnto by ſome preſent obiect: but when wee ſhall be thereby ſomething moued, that wee ſhall feele ſome pricke of Satan which ſtirreth vsus, then is ſinne conceiued, that is to ſay, although there bee no conſent giuen: and albeit the will bee not reſolute herein, yet is ſinne formed before GOD, and it is d…mnable in his ſight. for to hauehave this better vnderſtoode, wee muſt alledge examples hereof. It may ſo happen, that a man beholding either the houſe or the lande of an other, conceiueth ſome flying fantaſie, and yet his heart is nothing moued herewith, hee hath no ſuch deſire bredde in him, as to ſaye, I woulde this were mine: but hee paſſeth from this thought, and ſeeth it is but a vanitie: he coulde not withſtand it from ariſing in him.

But albeit there be not here in anie wicked affection and deſire, yet notwithſtanding, GOD doth hereby warne vsus of our inſirmitie and weakeneſſe. And wee muſt herevpon humble and bewaile ourſelues, and acknowledge that this is alreadie a ſinne, for which wee were to bee condemned. For let vsus conſider whether this ſhall bee founde in the Angels of heauen. It is moſt certaine it ſhall not bee ſeene in them. And yet the iuſtice and righteouſneſſe of Angels, ſhall hardly ſuffice to ſatiſfie and anſwere the lawe of GOD. True it is, that there is in God an other iuſtice, as we hauehave ſeene in the booke of Iob, which ſurpaſſeth and exceedeth this of the law: but if the Angels of heauen applie them ſelues to fulfill the lawe of GOD, without doubt it is all they are able to doe, to conforme them ſelues to the rule which hee here preſcribeth vsus. Wee ſee then, that this is a vice, for which men ought to condemne them ſelues: not when they ſhall hauehave hadde anie occaſion offered, whereby ſome wicked affection might ariſe: but when they ſhall hauehave bredde in them ſuch a deſire, as to ſay, I coulde p. 91wiſh this or that. Although a man incontinentlie repelleth ſuch a deſire, and ſtayeth nothing at all vponupon it, yet is he culpable of this couetouſneſſe which is here mentioned. Nowe, ſeeing this is ſo, let vsus learne altogether to condemne our ſelues: and againe, let vsus beware we fall not into a double condemnation, when we ſhall not only hauehave coueted ſomething to prouoke vsus vntounto euill, but ſhall hauehave nouriſhed this deſire: as when a woman hath couceiued, ſhee nouriſheth her childe vntill ſhe bring him forth: for when we ſhall hauehave looſed the bridle to our wicked luſtes and deſires, ſo farre, as that our will be wonne, in ſo much that we reſt our ſelues on wickedneſſe, to giuegive our full conſent therevnto, behold howe we incurre a double condemnation: and then muſt we with more and greater teares bewaile our miſerie: for we ſee we hauehave brought two condemnations vppon our heads, except God of his infinite merciemercy and goodneſſe beare with vsus. Loe, what wee hauehave here to note touching euill and wicked thoughtes. Nowe withall we muſt returne to conſider of the remedie we hauehave herein: for we were in a deſperate caſe, as being vtterlie confounded, if we had not this grace and merciemercy of God, whereby we are ſuccoured and relieued. Therefore, when we ſhall hauehave vnderſtood and confeſſed, that we are in all ſortes that may be culpable, beholde, God calleth and ſheweth vsus, that of theſe ſo manie wicked deſires which are in vsus, although in their owne nature they are ſinne: yet will he not impute anie of them vntounto vsus for ſinne. Is then a wicked deſire reputed ſinne in the faithfull? No. But here two diuers things are to be conſidered. For if we reſpect the nature of the vice, it is alwayes ſinne. But doeth God pardon it? Why then beholde, he calleth none of theſe euill concupiſcences vntounto account, foraſmuch as by his free merciemercy and goodneſſe hee pardoneth them vntounto the faithfull. We knowe alſo, that by the bloud of Ieſus Chriſt, all our ſpottes are waſhed and wiped out: and baptiſme is hereof a ſure teſtimonie and witneſſe vntounto vsus. For by it hauehave we bene waſhed from all the filthes and pollutions which are in vsus, that we might appeare pure and cleane in the ſight of God: yea, which more is, thoſe mortall and deadlie ſinnes which are acuiallis committed, ſhall not bee imputed vntounto vsus, becauſe (as I hauehave ſaid) that God hath buried our ſinne, and will not regard it: but we muſt notwithſtanding hauehave reſpect vntounto it, and beware diligentlie howe we offende. But if anie abuſe and deceiue them ſelues, to be perſuaded, they conceiue no wicked ked deſires, this ſhall occaſion GOD to call them to their account. And why? For, when men flatter them ſelues they muſt needes be condemned. And loe why the diuell hath ſo much ende-uoured to blind the eyes of men, in making them beleeue that none of all theſe thinges are ſinne: yea, we ſee how the Papiſts thinke that the groſſeſt faultes that may be, are ſoone wiped out with one ſigne of the croſſe, or with one Aſperges of holie water. They thinke theſe thinges are nothing, and they ſport them ſelues with GOD, as with ſome litle childe. But let vsus contrariwiſe remember, that when wee ſhall not onelie ſlugge in ſinne, but ſhalbe greatlie inclined to flatter our ſelues in our vices: let vsus (I ſay) remember to take vntounto vsus this glaſſe of the lawe, and to behold our ſelues in, that we abuſe not, nor deceiue our ſelues. A man may hauehave his face foule and dirtie, euerie one ſhall mockee him, and yet hee ſhall ſee nothing thereon: but when het looketh in a glaſſe, and ſeeth all his face ſoyled, then hee withdraweth him ſelfe, and goeth and waſheth it: ſo hauehave we need here to do. It is true, that the whole lawe of GOD is as a glaſſe, to ſhewe vsus our filthineſſe, that wee might bee confounded and aſhamed of our wickedneſſe: but wee muſt hauehave to conſider of our condition a moſt cleare and bright glaſſe. If wee reade this onelie, Thou ſhalt not ſteale, Thou ſhalt not bee a murderer, nor adulterer, euerie one will make him ſelfe beleeue, that hee is guiltie in nothing: but when wee come to this commaundement, Thou ſhalt not couet, loe GOD ſoundeth not onelie the depth of our heart, but all our thoughtes and imaginations: there is nothing which hee trieth not and examineth? and thoſe thinges which we ſhall account for no faultes, ſhalbe condenmed before GOD, and he ſhall be Iudge of them, if wee on our part will not iudge them. Nowe, in the meane time we are to magnifie the merciemercy of our God, that when we are ſo manie wayes culpable, hee yet receiueth vsus as iuſt and righteous. Let vsus compare together the iuſtice wee obteine by the meanes of faith, and the malediction which is on vsus, wherein wee are plunged. Are wee culpable before GOD of one offence, of three, of anie number? Nay rather, are wee not plunged into ſuch bottomleſſe gulfes, that when wee ſhall beginne to make our account, we ſhalbe ouerwhelmed and confounded with the multitude of our offences? An hundred millians of faultes are the hundreth part of them which wee hauehave committed in the ſight p. 92of GOD, wee are guiltie in ſo manie, that there is neither end nor meaſure in our ſinnes. Yet for all this, GOD receiueth vsus ſo to merciemercy, that we are accounted iuſt before him, as if there were in vsus all integritie and perfection, and that wee wanted nothing of fulfilling the whole lawe. Therefore, when God beſtoweth on vsus this gift of faith, whereby wee apprehend and take holde of the grace and merciemercy, which hath bene purchaſed vsus, by the death and paſſion of our Lorde Ieſus Chriſt, that wee will nowe doe him this honour, to ſay: Lorde, it is in thy meere goodneſſe and free merciemercy, that our ſaluation conſiſteth: when GOD (I ſay) pardoneth vsus ſuch an infinite number of ſinnes and offences, and clotheth vsus with his owne iuſtice: ſee we not howe farre wee are bounde vntounto him for this ineſtimable goodneſſe? So then, when the lawe of God ſhall hauehave vtterlie confounded vsus, ſeeing not onelie our concupiſcences exceede all number, but that we are buried in them, as vnderunder great and huge mountaines, if GOD would ſeuerelie deale with vsus for them, let vsus knowe, that God will not leaue vsus in deſpaire, but as ſoone as we are beaten to the ground, he helpeth vsus vp againe: when he ſeeth our weakeneſſe, hee reacheth vsus out his hande, and calleth vsus vntounto him, and willeth vsus to bee of good comfort, when he for his mercies ſake, will impute none of our ſinnes vntounto vsus. Loe, in what ſort the faithfull continue in glorifying of God, although they be in them ſelues condemned. And at this end wee muſt alwayes beginne, to bee veterlie confounded in our ſelues, that our Lorde may deliuer vsus from the deepeſt dongeon of death: ſeeing that our onelie ſaluation lieth and conſiſteth in his meere merciemercy and grace. Nowe withall, let vsus walke in all heedefulneſſe, let vsus diligentlie looke vntounto our ſelues, knowing that when wee ſhall hauehave employed great paines to ſerue GOD, when wee ſhall hauehave ſhunned all occaſions which might leade vsus vntounto euill, when wee ſhall hauehave ſubdued our luſtes and affections, when wee ſhall hauehave further endeuoured to repreſſe wicked thoughtes, wee are yet to condemne our ſelues, and to ſtand in greate feare of the anger and diſpleaſure of GOD. For, although, (through the vertue and power of his grace) ſinne reigneth not in vsus, yet doeth it alwayes dwell in vsus, and ſtaineth vsus ſtill with ſome blot of filthineſſe and vncleanneſſe. Let vsus therefore bewayle our ſelues hereof, and lament in ſuche ſorte, that wee bee hereby incited and pricked forwarde to doe our duetie. We ſee in what ſort Saint Paule ſpeaketh, after that he had profited ſo farre, and was come euen to an angelicall holineſſe: O wretched man that I am,Rom. 7. 24.Rom 7:24 who ſhall deliuer me from this bodie of death? And why is it ſo, that he deſireth death in him ſelfe? For no other reaſon, but becauſe he ſawe ſinne abiding in his bodie. Now, moreouer wee muſt knowe, that wee ought not, although euerie day wee ſee a millian of faultes in vsus, to bee diſcouraged. Loe, why Saint Paule exhorting the faithfull to flee from vices ſaieth not, Let not ſin dwell in you: but he ſaith,Rom. 6. 12.Rom 6:12 Let not ſinne reigne in you. I grant it were to be deſired, that ſinne dwelt not at all in vsus: but although we be not altogether rid thereof, yet muſt wee not bee to much diſmaide. But when he ſaith that ſinne dwelleth in vsus, let vsus knowe that this …s firſt to warne vsus of our miſerable condition: and againe, to admoniſh vsus, that wee muſt bee exerciſed continuallie in combat and fight with ſinne, to the end wee ſhould more feruenthe deſire the aide and help of our God, praying him to fortifie and ſtrengthen vsus by his power, and by the grace of his holy ſpirite, whiche he hath giuen vsus, in the name of our Lorde Ieſus Chriſt.

Now let vsus caſt our ſelues downe before the face of our good God, with acknowledgment of our faultes, praying him to make vsus feele them better than wee hauehave done, and that wee may learne to conforme our liues to his obedience, who reſpecteth not onelyonly the outwarde woorkes, but regardeth what our willes, our affections, and all our thoughtes are. And becauſe wee can not in one day come to ſuch a perfection, pray we him that this may bee an occaſion to humble vsus, and to ſtirre vsus vp more manfullie to fight with ſinne, that euerie one awaken him ſelfe to correct the vices which are in his nature, vntill God ridding vsus of this fleſh and corruption, cloth vsus with his iuſtice, and reforme vsus altogether to the image of his glorie. That it will pleaſe him to graunt this grace, not onelyonly to vsus, but to all people and nations of the earth, &c.