Sermons on the Ten Commandments, Sermon 3
The. 3. Sermon.
Deut. Chap. 5.
8 Thou ſhalt make thee no grauen image, or any likenes of that, that is in heauen aboue, or whiche is in the earth beneath, or that is in the waters vnderunder the earth.
9 Thou ſhalt neither bow thy ſelfe vntounto them, nor ſerue them: for I thy Lord thy God am a gelous God, viſiting the iniquitie of the fathers vponupon the children, euen to the third and fourth generation of them that hate me:
10 And ſhewing merciemercy to thouſandes of them that louelove me, & keepe my Commaundements.
BEcauſe men are ſo farre inclined to corrupte the worſhippe of God by wicked ſuperſtitions, it behoueth that God feare them by his threates, to the end they might be as it wereforceably kept backe: when otherwiſe they woulde carrie them ſelues headlong by their vanitie, to imagine of GOD cleane contrarie to all that which is agreeable with his Maieſtie. And this is a pointe worthie to bee noted. For it ſeemeth (as wee hauehave alreadie touched) that it was now needeleſſe to forbidde the people of Iſrael to make any images, after they had knowen the liuing God. But becauſe of our curſed inclination, it was requiſite that this ſo ſtreight a forbidding, as wee ſee, ſhould be adioyned. And this is done as well for vsus, as for them: becauſe this vice is as it were ſettled in our bones. If God ſhewe not, that he will not ſuffer idolatrie, and that wee bee not wounded with ſuch threats, there is not one amongeſt vsus which forgeth not an infinite number of idols, and by this meane the honour due to the liuing God is tranſported vntounto our fantaſies. Let vsus note then, that here we are reproued of hauing a curſed and peruerſe nature, whiche alwayes draweth vsus to ſuperſtition, and that there is great need that we be held backe after ſome violent and forceable manner. For of our owne good will we neuer ſerue GOD in ſuch ſort, as that we imagine nothing of him, but that which is proper to his Maieſtie. And withall wee may note, to what purpoſe our good meanings ſerue vsus. For if there be any thing in whiche men may excuſe them ſelues with this, that they thinke they do well, it is when they forge vntounto them ſelues idols. For to what end doe they make them, but to ſerue God, to bee ſtirred vp to greater deuotion, and to hauehave a more ſtrong aſſuraunce that GOD will heare them in their requeſtes: Theſe then are the men whiche may beſt pretend this colour of good meaning: but yet we ſee on the contrarie ſide, that God hereby is grieuouſly angred: wee ſee how he pronounceth an horrible ſentence of condemnatiō vponupon all them, which leaue them ſelues to be gouerned by their thinking and meaning. They will ſay ſtill, and the thing is ſo, That they thinke to ſerue God: but what? He accepteth no ſuch ſeruice, but rather accurſeth it, and that by good right. For as wee hauehave aboue ſhewed, his maieſlie is diſguiſed, when one will make vntounto him a viſible image. We are then inſtructed in this place to doe nothing as ſeemeth vsus, eſpecially when there is any queſtion of the ſeruice of God, that we attempt nothing after our owne fantaſies, but that wee followe in all ſimplicitie that which he appointeth by his worde, without adding of any thing vntounto it whatſoeuer. For aſſoone as wee ſhall hauehave declined neuer ſo little herein, what euer we alledge to make our cauſe good, God will not leaue vsus vnpuniſhed. For this is no vaine threate, when he ſaith, That he is a God of gelouſie and anger, which viſiteth the iniquitie of parentes vponupon their children. Thus you ſee then two pointes which wee hauehave to beare in minde in this place. The one is, that becauſe wee are by nature ouer much giuen to idolatrie, this threatning of God commes alwayes before our eyes, to the end we preſume not to mingle any thing with his word, or to deuiſe any kind of idolatrie, but that we ſerue him purely according to his nature, and not according to our fantaſie. And let this be for one note. The other is, that we knowe we muſt not pretend our good me aninges, to iuſtifie that which we ſhall hauehave inuented and deuiſed: but contrarie wiſe let vsus remember, that the principall ſeruice which God requireth, is obedience. Nowe let vsus come to the wordes which are ſet downe in this ſentence: God ſaith in the firſt place, I am thy euerliuing thy God, or thy mightie and ſtrong one. Here againe, he ſetteth himſelfe againſt all idols. For wee hauehave alreadie ſeene, that to redreſſe the ſuperſtitions of the Iſraelites, he declared himſelfe in his maieſtie. Nowe this is to take all excuſe from men, when GOD once manifeſteth himſelfe vntounto them. When wee knowe not which is the true religion, neither can diſcerne who is the true GOD, it is no maruell if all our ſenſes wander, and wee runne hither and thither without any right directing of our wayes, as poore wanderers: but when God hath once declared himſelfe vntounto vsus, and wee knowe his trueth, then is there great reaſon that all our dreames fall to the grounde, and that wee abide ſtedfaſt in that, whereof wee hauehave knowledge. For this cauſe God repeateth this thing, That he hath declared himſelfe to his people, and hath choſen them to himſelfe, and that he will gouerne them euen by the lawe which is nowe publiſhed. And of purpoſe nameth he himſelf A gelous God, & wrathfull. For this word importeth both theſe thinges. And againe, although he be called here, God, notwithſtanding the worde he here vſeth, is deriued from a word which ſignifieth ſtrength & feare. Now when he nameth himſelfe Gelous, there is no doubt but he meaneth thereby to ſignifie, that he will not ſuffer that his honour be violated, or that he be robbed of that which properly belongeth vntounto him, to hauehave it geuen to creatures, that he can not patiently endure any ſuch treacherie. Therfore when the honour of God ſhall not be ſo priced on our part as it deſerueth, let vsus knowe that he will not neglect it. For wee ſhall feele in the end that he forgetteth not himſelfe, but will mainteine his glorie, as he declareth throughout all the holie ſcripture. Verely if wee had but one droppe of true vnderſtanding, wee woulde be zealous for the honour of our God, ſo that wee needed not to be ſtirred vp herevnto: wee woulde of our ſelues endeuour to accompliſhe that which is written in the Pſalmes,Pſal. 69. 9. that is, That his zeale ſhould deuoure vsus: that we ſhoulde burne within our ſelues when wee ſee his maieſtie reprochfully abuſed, it would be (I ſay) that wee ſhould then feele within vsus a burning and conſuming fire. But what? Wee are curious to mainteine our owne honour, and in the meane while wee will ſuffer that the honour of the Lorde bee trampled vnderunder feete, that men make their ſporte and game of it, that men hauehave it in deriſion and mockerie, or at leaſt that men mangle and teare it in peeces. And therefore when the worlde ſhall be wholie ſet on idolatrie, when all of vsus ſhall neglect our duetie in the ſeruice of God, ſhall not our Lorde, after he hath reproued our looſeneſſe and vnthankfulneſſe in this point, ſhewe that although wee hauehave bene careleſſe herein, he will yet hauehave ſuch a zeale as behoueth him to mainteine his honour, and that when he ſhall bee trode vnderunder the feete of men, he will execute on them a ſharpe and grieuous reuenge? Nowe to the ende that wee ſhoulde knowe that being gelous in his honours behalfe, he knoweth well in what ſorte to puniſh the idolaters, he taketh to himſelfe the name of God, which importeth force and ſtrength, as we hauehave alreadie touched: and to this end he doeth it, that wee alſo, when wee thinke of him, ſhoulde ioyne theſe two wordes together. For Moſes vnderſtandeth in this place, that which is more fully expreſſed by the Prophete Nahum,Nahum. 1. …. when he ſayeth, The Lorde is agelous GOD, a God of vengeance, a God which puniſheth them that hauehave offended, which reſerueth wrath for his enimies, a God, which ſhall come in a whirle winde and tempeſt. The Prophete vſeth this word, that God is Gelous, that is to ſay, that he is not forgetfull, that he hath not his eyes cloſed and ſhut vp when men contemne him, but that he marketh it, that all which is done is regiſtred before him, that he will one day take accompt of it. Nowe after that he hath ſpoken of this affection, that is to ſay, that God will mainteine his honour, he ſheweth by and by that he hath wherewith to doe it, that he is armed with force and might to puniſh his enimies, and that they cannot by any meanes eſcape his hand. And to that end he ſpeaketh of a whirle winde and tempeſt. See why he ſpeaketh of vengeaunce. He addeth alſo further, that though God diſſemble for a time, that yet he reſerueth wrath for his enimies, and will in a conuenient time make them feele with whome they hauehave had to doe, and that they hauehave prouoked the liuing GOD to anger. We ſee now what Moſes vnderſtandeth namely, that God will hauehave his honour eſteemed of vsus. And although we thinke to remaine vnpuniſhed, when wee hauehave polluted his ſeruice, and corrupted it, in what ſorte ſo euer, yet in his time he will ſhew, that he is not forgetfull of him ſelfe, but that he will mainteine and defend his own honour. This is one point to be noted. Moreouer he adioyneth, that he is alſo mightie enough to put in execution, his gelouſie. For the Lord is not as mortall men, which can but fume and chafe, when their honour is foiled, & they contemned and iniuried, but they hauehave not the meane to worke the reuenge they woulde. God is not ſuch a one: he is armed with might and power to confounde all his enimies. Truely wee muſt not imagine in God any humane affections, ſuch as with whiche wee ſee men to bee moued and carried away. There is neither anger nor wrath in God. But becauſe wee cannot comprehend him as he is, it behoueth that he applie him ſelfe to our rudeneſſe. So, as often as the Scripture ſpeaketh of wrath, anger, and indignation: this is not that God is changeable, that he reſembleth vsus, to bee moued as we are with paſſions. For he alwayes abideth in one eſtate: yea, there is no ſhadowe of chaunge in him. As Saint Iames vſeth the ſame ſimilitude, to declare, that in his nature & being there is no chaunge.Iam. 1, 17. But becauſe we comprehend not the iudgments of God, but by theſe words, of anger, wrath, and indignation: for this cauſe the Scripture ſpeaketh after this manner. Nowe let vsus alſo note principally in this place, that it is a fearefull and horrible thing,Heb. 10. 31. as God here declareth, to fall into his handes: and aboue all, when wee ſhall hauehave peruerted the puritie of his ſeruice by our wicked inuentions, raſhly attempting that which our braine hath fondly conceiued. Let vsus therefore knowe wee ſhall feele with whom we hauehave had to deale, and that he is a greater maiſter, than with whom we might thinke to dallie after ſuch a faſhion. Now withall, God is not here contented to threaten them which by idolatrie are turned away from his lawe, in ſaying onelyonly that he will puniſh them in their owne perſons, but he extendeth his vengeance to their whole poſteritie. I am (ſaith he) a gelous God, which puniſhe the iniquitie of the fathers vponupon the children, vntounto the thirde & fourth generation. It ſeemeth at the firſt ſight, that this is euill agreeing to the iuſtice of God, to puniſh the children for the ſinns of the fathers & mothers. And beſide that, naturall reaſon is againſt it. We ſee what is ſpoken concerning this point, to the Prophete Ezechiel, namely, That he which ſhall hauehave ſinned ſhall beare his owne payment, & that the ſonne ſhal not beare the iniquitie of the father, nor the father the iniquitie of the ſonne. This place then here which might ſeeme ſomewhat too auſtere and rigorous, which ſhould ſeeme to derogate from the righteouſneſſe of God, for ſinne, bringeth his hire, that is, the death of him which committeth it. He then which is innocent why ſhall he die?Rom. 6. 23. And albeit this reaſon were not ſufficient, we hauehave the teſtimonie of the holie ſcripture, where God declareth, that he will not puniſh the innocent children for the ſinnes of their fathers. For he reproueth the Iewes for this blaſphemie whiche ranne much in their mouth, and whereof they had nowe made a common prouerbe: Our fathers hauehave eaten ſowre grapes, and our teeth are ſet on edge.Ezech. 18. 2. Wee are not thus rigorouſly handled for the faultes wee hauehave committed, for wee hauehave liued as behoued vsus, but he grateth here vppon the ſinne of our fathers. Thus the Iewes murmured againſt GOD. Now he ſweareth that this blaſphemie ſhall no more reigne among them. But for all this, when all ſhall be well conſidered, there is no contrarietie in theſe places. For in the place of Ezechiel God vnderſtandeth no other thing, but that thoſe which are puniſhed of him, cannot alledge their innocencie, that they cannot ſay that God doeth them any wrong or iniurie, if he vſe them ſharpely: for they ſhall finde themſelues guiltie euerie one in his owne perſon, and that he ſhall bee declared iuſt, when euerie one ſhall ſee that he exceedeth neither meaſure nor reaſon.
Nowe this is alſo certeine, that when God puniſheth the children, becauſe of the fathers: yet ceaſeth he not to bee iuſt in his chaſtiſementes: for the children on their part being well examined, ſhall be founde faultie. I ſay yet further, that they can no ſooner come foorth of the wombe of their mother, but they committe many notable and manifeſt ſinnes, and ſuch as might bee knowen to the whole worlde. For what ofſpring are wee? What bring we forth by nature, but ſinne and wickedneſſe? See then the infantes which are alredie ſinners, yea, being in the wombe of their mother, they are condemned before God, there is yet no euill perceiued in them, howbeit their nature is altogether corrupt and ſinfull. They hauehave a ſeede of wickedneſſe in them, & becauſe of this originall ſinne which is deſcended from Adam vponupon all mankind, behold they are alredie vnderunder condemnation. Now ſeeing it is ſo, that the little infantes are not exempted from the auger & maledicion of God, it is certeine when he puniſheth them, this ſhall not be without good cauſe: but we ſhall alwayes knowe, that he proceedeth herein in all equitie & iuſtice, as an vpright iudge: by greater reaſon they which are elder & further ſtriken in yeeres, are puniſhed as not innocent, for one ſhall finde them by many degrees more faultie. And ſo as concerning the place of Ezechiel the caſe is cleare, that God puniſheth not the innocent children for the tranſgreſſion of their fathers, for the faultes ſhalbe alſo founde in themſelues. As for this, when he ſaith, That he puniſheth the iniquitie of fathers vppon the children, let vsus conſider howe this is done, and then this hard knotte ſhall bee eaſily vnties. Firſt then let vsus knowe, that God oweth vsus nothing, and that if he beſtowe any benefite vppon vsus, this is altogether of his meere liberalitie, not that he is any thing beholding vntounto vsus. In the meane while, if he will vſe his rigour towardes vsus, he may leaue vsus in condemnation as wee are. Let God onelyonly withdrawe his merciemercy, and ſhewe himſelfe iudge ouer the whole worlde, and what ſhall beecome of vsus? Surely wee ſhall all periſhe, there is no remedie: little and great, fathers and children, without exception (I ſay) wee are all condemned, if GOD drawe vsus not out of the curſe in whiche wee are, and that by his free merciemercy, without the leaſt occaſion of beeing bounde vntounto vsus. So nowe, ſeeing GOD may bring vsus all to deſtruction, if it pleaſe him to vſe his goodneſſe and clemencie towardes ſome, if he call them to himſelfe, if he deliuer them from this deepe dongeon of damnation, in which they are: may any one accuſe him for this? May any one reprooue him herein, the leaſt that may bee? No. For our eye muſt not bee euill, if he of his goodneſſe taketh pitie and compaſſion of his creatures.
And although he vſe not the like meaſure towardes all, yet notwithſtanding wee muſt hauehave our mouth cloſed vp: or rather wide open, not to murmur, but to confeſſe that all which he doth is in equitie and iuſtice, although it ſurmount our ſenſe and reaſon. For wee comprehend not alwayes the reaſon why GOD diſpoſeth ſo of men, and yet muſt wee laie aſide our prating, and learne to reuerence and adore God in his iudgementes, when they ſhall bee ouer high for vsus, ouer wonderfull, ouer ſecrete. How euer it bee, let this generall rule abide certeine, that is to ſay, That God might leaue vsus in our deſtruction, wherein wee are, if ſo it pleaſed him, and that by this meanes the whole world ſhoulde periſhe: but becauſe it pleaſeth him to ſhewe himſelfe gentle and pitifull, not towardes all, but towardes a parte, ſee what diſcerneth the one from the other.
Nowe, herevppon he leaueth them, as it ſeemeth good vntounto him, in the curſe wherein they are borne. And if one demaunde why God vſeth his merciemercy towardes ſome, when on others he executeth his ſeueritie? It is certeine, the firſt and principall cauſe is vnknowen vntounto vsus, neither ought wee to enquire after it. And why? For it behoueth that all our ſenſes bee locked vp captiues in that behalfe, and that wee confeſſe that God hath libertie to chooſe whom he pleaſeth, and to refuſe the reſt. But howſoeuer the caſe ſtandeth, he maketh this promiſe to the faithfull, that he will take pitie on their children, and that as he hath begonne his merciemercy in their perſons, ſo he will continue it in their poſteritie, euen to a thouſand generations. Seeing God hath made this promiſe to his ſeruauntes, wee ſee nowe there is ſome cauſe why God hath pitie of the one, rather than of the other.
… contrarie part, he threatneth the vnfaithfull that the … not onelyonly in themſelues, but alſo in their iſſue, and … which ſhall deſcende from their ſtocke and familie. But nowe let vsus come to the merciemercy which God ſheweth, and to the puniſhmentes he executeth. His merciemercy then is not in this, that he bleſſeth the children of the faithfull with riches, with health, or other like thinges: or that he maketh them to proſper to the world ward: thoſe are not the chiefe bleſſings of God, that is not the end whereat he beginneth, but rather he ſheweth them his goodneſſe and merciemercy, when he gouerneth them by his holie ſpirit, when he geueth them the marke and ſeale of the adoption of his children, when he correcteth them, and purgeth them from their ſinnes, to reforme and renewe them to his image and likeneſſe. Ye ſee then the merciemercy which God extendeth to the children of the faithfull, that is to ſay, he ſuffereth them not to remaine in their corruption and wickedneſſe, but that he reformeth them and gouerneth them by his holie ſpirit. This being done, he continueth his merciemercy further more and more, and maketh them to proſper euen in this world, vntill the fulneſſe of his merciemercy be heaped vponupon them: namely, vntill he hath drawen them out of this world into his kingdome, and geueth them there the fruition of euerlaſting life. On the contrarie ſide, whereas he puniſheth the iniquitie of fathers vponupon the children, this is as much to ſay, as that he will leaue the ſtocke of them in the ſame plight, they are in. There is a wicked man, there is a deſpiſer of God, there is an hypocrite, there is an vnfaithfull and vnbeleeuing man: well, he ſhall hauehave children: God will, as we may ſee, forget them, and account them for ſtraungers. And whereas he acknowledgeth them not in the number of his owne, he daineth not nor vouchſaleth to ſhew himſelfe a father towardes them. So he leaueth them as forſaken, and then it muſt needes be that Sathan poſſeſſe them, & being deſtitute of the ſpirit of God, what other thing may happen vntounto them than euill and miſchiefe, ſo as they procure to themſelues the wrath and anger of God more and more? Nowe then doth our Lorde puniſh them without good cauſe? Can then ſay they are innocent and guiltleſſe: No. For there is ſufficient fault in them before hande. Wee ſee then a great deale the better how this which God hath pronounced by Ezechiel is true: namely, that he which hath ſinned ſhall beare the payment and puniſhment as he hath deſerued, and that the innocent ſhall not bee puniſhed for the cauſe of the ſinner and tranſgreſſour. Notwithſtanding, we ſee alſo, that not without cauſe he declareth, that he will puniſh the iniquitie of fathers vppon the children. For why? It is in him to ſhew merciemercy to the children of the wicked and vnbeleuing, or of the contemners of his word, or of hypocrites, which abuſe his name: it is (I ſay) in the choice and libertie of God, to withdrawe his grace from their poſteritie. And when their children are eſtraunged from God, what reteine they but the filth and corruption of Adam? There is nothing elſe in them, but ſinne and wickedneſſe. And therefore needes it muſt be, that they bee enimies to God. Ye ſee then how he puniſheth them in iuſtice, and that they can not ſhift them ſelues out of his hand, in ſaying that he doeth them wrong, that he is ouer cruell towardes them. It behoueth that euerie mouth be ſtopped in that behalfe. True it is, that a man can neuer ſatiſfie and content the rebellions, as wee ſee there are many which aduaunce them ſelues againſt God in this caſe, with ſuch boldneſſe and preſumption, that good men which are ſober and modeſt, are aſhamed to behold them, but leaue we theſe dogges to barke their fill, and in the meane time let vsus glorifie our God in all humilitie, knowing at leaſt wiſe this one thing, that he hath this authoritie, and might, to ſhew fauour and merciemercy to whom it pleaſeth him. And for this cauſe we muſt conclude, that if God withdrawe his ſpirite from the poſteritie of the wicked, he may not bee accuſed of crueltie: For they are in them ſelues puniſhable, when they are in this ſorte forſaken of him, and are not gouerned by his holie ſpirite. Let vsus then note well that this ſentence hath no contrarietie to that of Ezechiel. Nowe let vsus returne to ſee the meaning of Moſes in theſe words. There is no doubt, but by his manner of ſpeaking in this place, he would imprinte a greater feare in vsus, than if barely and ſimplie he had ſaid: God will puniſh you, when you ſhall hauehave corrupted his ſeruice, when you ſhall hauehave chaunged any thing in religion, when you ſhall hauehave deuiſed and faſhioned any image or likeneſſe of him, thinke not that you ſhall eſcape his vengeance: for he will not ſuffer that his honor be defaced, and brought to nothing in ſuch ſorte. If Moſes had thus ſpoken, men as ouerhardied and flow of nature, would not hauehave bene ſufficiently moued with feare. Therefore he here paſſeth further: God (ſaith hee) will not onelyonly puniſh you in your owne perſons, but he will extend his vengeaunce vppon your ofſpring, and not onelyonly on your children, but he will purſue it euen to the further end of your linage, in ſuch ſort that you ſhall for euer feele his wrath, as a kindling fire, and after your death, men ſhall behold the ſignes and markes of your iniquitie: GOD ſhall place you in ſuch ignominie and reproch, that you ſhalbe as ſpectacles to the world: and although you be rotten & putrified vnderunder the earth, yet ſhall his vengeaunce purſue you ſo, that your ſinnes ſhall bee grated on, and called to remembraunce from age to age: and men ſhall know that you hauehave rebelled againſt him, whiche ſhewed you ſo many of his benefites, that at leaſt you ſhould hauehave bene as the ſheepe of his flocke, to bee gouerned by him and his worde. Now then let vsus take heede, wee bee not ouer ſluggiſh and paſt ſenſe, when God in this manner ſtirreth vp and awaketh vsus. Truely if onelyonly in one woord, or by ſome exteriour ſignification he ſhould ſignifie his anger, we ought to bee touched with great feare: but ſince wee are dull vppon the ſpurre, yet at leaſt then, when God declareth that after he hath puniſhed vsus, he will yet followe on his vengeaunce vppon our poſteritie, and that after our death it muſt needes bee, that thoſe which ſhalbe begotten of vsus bee condemned, when (I ſay) God ſpeaketh in this wiſe, let vsus then bee more attentiue to walke in his feare, and to turne our ſelues vntounto him, that we prouoke him not to anger, being as it is ſo fearefull and terrible. Thus wee ſee in what ſorte we are to make our profite by this text. Now he addeth further, Of them which hate him: in which word he comprehendeth all the tranſgreſſours of the law. If then one demand whether all thoſe, whiche turne them ſelues from the obedience of God, hateth him therefore? This place here anſwereth, Yea: not that it ſemeth ſo them, and yet the truth is ſo. And we ought here not to reſt vppon our owne iudgement, for God onelyonly is a competent iudge to pronounce ſentence herein. And becauſe that men, when they geue them ſelues ouer to worke wickedlie, will not ſay, neither thinke ſo in heart, that they hate God, it behoueth that this vice ſhould be diſcouered. It is true that hypocrits will make a faire ſhew, that the louelove of God cauſeth them to ſhew ſome good countenaunce. And in deed it may hauehave ſome ſmall ſeede, but it is a baſtard & vicious ſeede. So then this hatred is not apparant in hypocrites, nether in many other which lead a diſordered & diſſolute life: but yet is it in them, though we know it not, for as all male factours & licentious liuers woulde there were neither iudge, nor order, nor policie in the world: ſo all they which willinglie & of their own accord would not acknowledge them ſelues Gods ſubiects, they ſpite him, & could be contented he were plucked out of heauen. This appeareth ſufficently in them, which are wholy geuen ouer & peruerted. When men hauehave looſed the bridle to all iniquitie, they can not beare any correction, & are ſo farre from being tractable to be taught, when they are threatened, they grind the teeth, they ſtorme & rage, they are furious, & madde againſt God. This hating then of God is manifeſt enough in them which hauehave granted them ſelues a more outragious libertie of doing ill, in thē which are carried away as with a tempeſt in their wickedneſſe, & are fullie ſettled in their ſinnes. In others which hauehave yet ſome feare, & are in ſome ſorte moued, when we ſpeake of God, & of his iudgements, this appeareth not, & yet there is alreadie in them an hatred of God. Truelie they thinke it not, but God ſeeth much more cleare than we, and when thinges are hid and vnknowen vntounto vsus, he noteth them. We muſt alwayes beare in minde, howe Saint Iohn ſaith, That God is much greater than our conſciences: that is to ſay,1. Iohn. 3. 20. That if our conſciences beare vsus witneſſe of our faultes, God ſhall not ſleepe in the meane time. And ſo let vsus brieflie remember, that all they whiche conforme not them ſelues to the obedience of God, & which humble not them ſelues vnderunder his maieſtie, to ſerue & honor him, that all they hate him, although by effect they ſhew it not at firſt, and that men can not iudge ſo of them. And for the ſame cauſe we ſee why in like maner, when God ſpeaketh of them, which keepe his commaundements, he beginneth with his louelove. He ſaith, That he will ſhewe merciemercy on thouſand generations to them which louelove him. And why? For it is not poſſible to deſire to honour God, & to bee his ſubiects, if we hauehave not a feeling of this louelove, wherof he here ſpeketh, And this may ſerue vsus for a good leſſon, as we ſhall ſee herafter, that Moſes when he would geue a ſhort abridgment of the Lawe ſaith, What doeth the Lord thy God Iſrael require of thee, but that thou louelove him with thy whole hart,Deut. 10. 1…. & that thou cleaue to him? We ſhall neuer (I ſay) know, what it is to yeald obedience to Gods lawe, and to rule our ſelues according to it, if we beginne not at this louelove. And why? For God requireth a willing ſeruice, he will not that we ſerue him with a ſeruile feare but his deſire is that we come vntounto his worſhip with a free & chearfull courage, & take, euen a pleaſure in obeying & honoring of him. Now this can not be, except we louelove him. Wherfore let vsus not, that the beginning, the founteine, the foundation, and roote of obedience is this louelove of God, ſo as we bee not forced to come vntounto him, but euen take a ſingular delight & pleaſure therein, knowing that this is our true happineſſe, that we deſire nothing elſe, but to bee ruled by his will, and to bee in all pointes conformable to the ſame. And moreouer let vsus note, that this louelove can not bee in vsus before we hauehave taſted of the goodneſſe of our God. For as long as wee conceiue God our aduerſarie and contrarie partie, wee can not, but flee him. Will we then louelove him? Will wee bee reformed to his obedience to take a pleaſure in his ſeruice? Wee muſt firſte knowe, that he is our father and ſauiour, and that he deſireth nothing more than to ſhew himſelfe louing, & fauorable towardes vsus. When we ſhall ſo hauehave caſted the great louelove he beareth vsus, then ſhall we bee ſtirred vp to louelove him as our father, and when this louelove ſhalbe in vsus, there is no doubt, but wee ſhall obey him, & his lawe ſhall beare rule in our thoughtes, and in our affections, and in all our members. For what is the cauſe that we are ſo rebellious againſt God, but that we hate him, as we hauehave before ſaid? Againe on the contrarie ſide, the louelove of God ſhall leade vsus to ſerue him, and to ſet our ſelues, & our doings in order according to his iuſtice in ſuch ſorte, that a man ſhall ſee a certeine conformitie & melodie betwene the lawe of God, & all our deſires, & affections. But yet the better to vnderſtand this, let vsus conſider what God is, for he will not bee knowen according to our nature: and when we ſhall heare him ſpeake, it is not enough to yeald him this title of God, but he will bee knowen as he is: namely, iuſt, and good, that he is the founteine & perfection of all wiſedome, of all power, of all vprightneſſe, of all equitie and iuſtice. Now then let vsus conceiue God as he is, that is, with his iuſtice, and vprightneſſe, & equitie: and then ſhall we not deſire but to frame and faſhion our ſelues vntounto him: contrarie wiſe, when we ſhall louelove that which is euill, and ſhalbe wrapped in wickedneſſe as in a garment, it can not be, but we muſt hate him. And why? Becauſe here is no queſtion of ſome bare nature & being, neither ought we to imagine God as an idol, but we muſt comprehend him in his iuſtice. It then we ſhall hate this which is in God, that is to ſay, his iuſtice & vprightneſſe, it muſt needs be that we hate him alſo. For he can not denie him ſelfe, he cannot be diſguiſed, he cannot be tranſfigured after our fanſie, he alwayes abideth like himſelfe. So then, as I hauehave alreadie touched, all they which louelove God, they faile not to be obedient to his law, they ceaſe not to obſerue and keepe his commaundements, for theſe things are knit together, and are inſeparable. And this wee hauehave to beare in minde vponupon this place. Nowe here hence we are to take a warning, that we hauehave in greater horrour, than we are woont to hauehave, all rebellion, all ſinne, and offences. For it is no ſmall thing to bee proclaimed the enimies of God, and to make open warre with him. Now, it is ſo, that wee cannot turne our ſelues from him, nor caſt off his yoke, but wee ſhalbe conuicted to hauehave bene his enimies, and to hauehave waged open battell with him? And loe, is not this an execrable thing? Let vsus therefore learne to hauehave our ſinnes and offences in horrour and deteſtation, foraſmuch as by them, wee are accuſed to be the enimies of God, and that he alſo muſt ſhewe himſelfe our aduerſarie partie. Withall we are alſo warned to come vntounto God with a pure and ſincere affec…ion. For it is not enough to withhold our feete, and our handes, and our eyes from euill doing, but it behoueth that our heart goe before, and that God be ſerued of vsus with a true meaning minde and vpright affection: and this affection muſt not be forced and conſtrained, but it ought to proceede from a true louelove of God. Therefore, when wee will rightly obſerue his lawe, wee muſt firſt knowe, that God is vntounto vsus a kinde hearted father, gentle and fauourable vntounto vsus, to the end we may be led to yeeld vntounto him like louelove and affection. And withall, let vsus not thinke to mocke & deceiue our ſelues, in proteſting that we louelove God, if in the meane while this be not ſhewed in the whole courſe of our life. For when here is mention made of the louelove of God, Moſes addeth, that they which louelove him doe alſo keepe his commaundementes. It behoueth then that our life be aunſwerable in this behalfe, and that it beare witneſſe whether wee louelove God, or whether wee hate him. For the reſt which followeth, it is not without cauſe that God making compariſon of his wrath and vengeaunce, with his fauour and merciemercy, ſaith, That he will puniſhe them that hate him to the thirde and fourth generation, and that he will ſhewe merciemercy to them that louelove him in a thouſand generation?. For by this he declareth that, which is better and more folly expreſſed in other ſentences of the ſcriptures, that is, That he is ſlow to anger, greatly inclined to compaſſion and pitie,Pſal. 103. 8. that he is patient & of long ſuffering,Pſal. 30. 5. that his anger endureth but a while, that his merciemercy is to life, & endureth for euer. Ye ſee then the true nature of God, that is, that he deſireth nothing more, than to drawe men vntounto him by all lenitie and gentleneſſe, and to vſe his merciemercy and goodneſſe towardes them. When he puniſheth them, this is as it were againſt his nature. Not, but that it is agreeable to God, aſwell to puniſh, as to ſhewe merciemercy: but he will ſhewe vsus, that his goodneſſe is much more greater: and briefely, that he is not ſharpe and rigorous, but deſirous to lay open his heart towards vsus, if we would ſuffer him, for in verie déede he will bee knowen gratious and pitifull. And this is that wherin his principall glorie ſhineth. Therefore let vsus note well, that not for naught Moſes here aſſigneth a thouſand generations to the mercy of God, and reſtraineth his wrath & vengeance to a three or foure generations. As if he did ſay: It is very true that our Lord will not leaue ſuperſtition vnpuniſhed, when you ſhall hauehave peruerted his ſeruice, and defaced his honour, buſying your ſelues in your own dreames, and doating fanſtes: you ſhall ſurely feele the puniſhment, and your children after you ſhall feele it: and when the fire of his wrath and indignation ſhalbe kindled among you, it ſhall not bee ſo ſoone quenched as you thinke: but yet for all that, God will not ceaſe to bee pitifull, and his merciemercy ſhalbe alwayes greater than his anger. And in verie deede, as God by the threat we hauehave here heard, would reteine the world in true religion, to the end it ſhoulde make no idols nor puppittes to counterfeit him, ſo he would by his promiſe here conteined, as it were allure vsus to beare him the louelove and reuerence which we owe vntounto him, and he deſireth rather to winne vsus by his gentleneſſe, than to reſtraine vsus by his threatenings. Ye ſee then in what ſorte he ſpeaketh: My children, thinke not that I will deale roughly with you: it is true, if you prouoke mee, I ſhall not ſuffer that men make a ſport and game of me, but when I hauehave declared mine anger, I deſire yet rather to traine you, and winne you to my ſelfe by merciemercy and gentleneſſe. I proteſt then, and declare vntounto you, if you abide wholy and ſincerely in my obedience, I will continue to beſtowe my benefites vponupon you, euen to a thouſand generations: ſo that your children, after your death, ſhall finde mee the ſame I hauehave beene to you. Beholde what wee hauehave to beare in minde vppon this place.
And moreouer, for concluſion, let vsus note, that it is not without gre…t cauſe, that God placeth here this worde of MercieMercy, although it bee as a rewarde of the ſeruice which is done him, He might well hauehave ſaide, I will conſider the ſeruice of them which ſhall hauehave honoured and worſhipped me, which ſhall hauehave loued mee in obſeruing my lawe, I will ſhewe them that it is no loſt labour to hauehave ſerued and honoured mee, as they ſhall hauehave done. God might hauehave ſpoken ſo. But he ſaith, I will ſhewe merciemercy? And how ſo? Seemeth it not, that if wee ſerue God, as he hath appointed, he oweth vsus a recompenſe? Nowe he declareth that he will beſtowe a benefite vponupon them which hauehave honoured him, and obſerued his commandements, and that this is not by any obligation of due debte, or becauſe of their merites and deſertes: for he vſeth herein merciemercy. So this worde of MercieMercy, is to beate downe all pride of men in ſuch ſorte, that they may not boaſt of their woorkes, as if they were worthie of reward and payment: but rather knowe, that God ment to declare by this, that when wee ſerue him the beſt that wee can, wee hauehave alwayes neede to bee borne, withall of him, and that he pardoneth vsus our vices and our infirmities. Thus are there two thinges which wee hauehave to note in this place.1. Cor. 15. 11. The one is, that although we ſhoulde ſerue God in all puritie, if he recompenſe vsus, it is not of any duetie he oweth vntounto vsus. For in deede, from whence commeth this, that wee hauehave ſerued him, but from his meere and onelyonly grace? And what then may he owe vsus? The other is, that wee ſhall bee all founde guiltie, when it ſhall pleaſe him to examine vsus according to the exact meaſure of his iuſtice. So then, in that God recompenſeth vsus, when wee hauehave ſerued him, he doeth this for his merciemercy and goodneſſe, and not that he is bounde vntounto vsus: Nay, which more is, he muſt forgeue vsus our ſinnes, and beare with vsus, euen in that which wee doe well. Knowe wee therefore, that GOD ſheweth himſelfe gentle and liberall towardes vsus, in that it pleaſeth him to beare with our infirmities, making vsus to taſt his merciemercy, where he might of right make vsus feele his rigour. For let vsus not thinke, but without this merciemercy wee ſhoulde all periſhe: yea, though we ſhoulde enforce our ſelues to obey him, wee ſhoulde notwithſtanding bee alwayes founde faultie, were it not that he would vſe this merciemercy towardes vsus, of which he here ſpeaketh: So then this is that whither vntounto we muſt flee for refuge, if we will be aſſure of our ſaluation.
Nowe let vsus caſt our ſelues downe, before the face of our good God, with acknowledging of our faultes, praying him that he will make vsus feele them better than we hauehave done, to the end he may lead vsus to a true repentance, and that being taught to feare him, we tremble and ſtand in ſuch awe of him aſſoone as he ſhall threaten vsus with his anger, wee may conceiue the force thereof, that being humbled therwith we run to his fatherly goodnes, not doubting but that if he hath once begonne to ſhewe himſelfe our father and Sauiour, he will continue it euen after our death, if ſo be we withdrawe not our ſelues from him by our wickedneſſe and rebellion. That it will pleaſe him to graunt this grace not onelyonly to vsus, but to all peoples and nations, &c.