Sermons on the Ten Commandments, Sermon 8
The. 8. Sermon.
Deut. Chap. 5.
17 Thou ſhalt doe no murder.
WE hauehave alredie ſene how, for the better ordring of our life with men, we ought to yeald obedience to thoſe which hauehave any ſuperioritie ouer vsus. For this is the firſt thing which God commaundeth vsus in the ſecond table of the lawe: and euen comming from him ſelfe vntounto men, he placeth this as the meane betwene both, to honor them, whom he hath appointed ouer vsus. It is true, that when we ſpeake of men, we vnderſtand ſome like and equall fellowſhip. For wee are all deſcended from the ſtocke of Adam, wee are of the ſame nature, and all this importeth that men are of like equalitie. But this notwithſtanding, ſeeing it hath pleaſed almightie GOD, to appoint certeine degrees, wee muſt returne vntounto this point, and obſerue this order, that he which hath any preeminence, be ſo eſteemed & accounted of amongeſt men. And we ought not here to make this allegation: Why? Is he better than I? For this difference of degrees proceedeth not from this, that one is better than another: but this is, becauſe it pleaſeth God to giuegive preeminence vntounto ſome, whom he will alſo hauehave honored. Now this is not ſufficient, that childrē honor their fathers by bearing ſom reuerence to them: but they muſt ſuccour them, they muſt employ them ſelues for their behoofe and commoditie, as much as ſhalbe poſſible. And in verie deed Ieſus Chriſt ſheweth,Marc. 7. 11▪ that there is nothing but meere hypocriſie, when the children ſhall onelyonly make ſome ſigne of louelove or honour to fathers and mothers, & in the meane while leaue them helpleſſe in neede and neceſſitie. This is to defraude parentes of their right, this is to mocke the lawe of God, when men will ſo obſerue it by way of outward ceremonies. As much is to be ſaid of all ſubiection. For it is required that we make not ſome ſigne only of honor, but that wee render all the right of dutifullneſſe which apperteineth vntounto him, which is in any preeminence aboue vsus: yea, and that wee doe this of our owne accorde and goodwill. Men trulie would be exempted from all kinde of bondage and ſubiection: but ſeeing God hath ordeined ſo diuerſſe an order, we muſt frame our ſelues therevnto, and that not by force and conſtraint. For what account ſhall be made of this, if we obey God in deſpite of our teeth, and our hearte driue alwayes the contrarie way, and drawe cleane backward? Our will therefore muſt bee preſent in this behalfe, and we muſt account it as ſweete and pleaſaunt, whatſoeuer our Lord hath commaunded vsus. You ſee then wherein conſiſteth the firſt ſtep and degree of honeſt and vpright walking with men: namelie, that wee knowe, that fathers and mothers, and all others which are lifted vp to any dignitie aboue vsus, muſt hauehave the honour and obedience which apperteineth vntounto them, otherwiſe God is diſhonoured in their perſons: and this is as much, as if we refuſed to do him homage, & to yeld our ſelues ſubiect to him. Now in the next place after this fift cōmandement, Moſes addeth, That we cōmit no murder. It is true, that at the firſt ſight it would ſeme, God ſhould preſcribe vsus no great perfection in forbidding vsus murders. But we hauehave to note that God would compriſe in ſome ſhort ſentence, all that whiche were requiſite to the well ordering of our whole life. And therefore it was not for him to forget or leaue any thing behinde. Now we muſt knowe, that the life of men ſhall then bee well ordered, when they abſteine from doing of euill, from all wrong, and violence: againe, when they walke honeſtlie, in all chaſtitie, when they doe no hurt one to an other, when they ſhall keepe their tongues alſo from harming their neighbors, by lying, or any ſlaunderous ſpeaking. All theſe good properties ought to bee in vsus, if we will conforme our ſelues to the will and iuſtice of God. So then wee ought not to maruell that God ſpeaketh here expreſſely of murders. For this is the better to bridle vsus, that wee preſume not to commit any outrage, or attempt any way to harme our neighbours. But for all this, let vsus beare in minde, that whiche before we hauehave touched: namelie, that God hath ſpoken after a groſſe & rude manner, to applie him ſelfe to all ſortes of men, and to be vnderſtood euen of the moſt idiotes. For wee ſee how euerie one excuſeth him ſelfe of ignoraunce: and if a thing be ſomwhat hard and obſcure, it ſeemeth to vsus, that wee may waſh our handes as innocent and guiltleſſe, if we ſhall hauehave failed in our dutie: and if wee can ſay, Oh this was ouer high, and to profound for me, and I could neuer come to any vnderſtanding of the matter: we thinke all is cockſure. To the end therfore that men might no longer hauehave ſuch ſhiftes, God would ſpeake in ſuch ſorte, that euen little children might vnderſtand what he ſaith. That is the cauſe, why in ſo ſhorte and plaine wiſe he ſaith, Thou ſhalt doe no murder. Moreouer, let vsus note, that God, to bring vsus by little and little to liue well, propoſeth vntounto vsus thoſe thinges, which are moſt deteſtable, & moſt to be abhorred: that we might lerne thereby to take heede of doing euill. For example in this place, he might well hauehave ſaid: Ye ſhall doe no iniurie, ye ſhall vſe no violence with your neighbours. Hee might well hauehave ſpoken thus. But he woulde rather ſpeake in this place of murder. And why? Becauſe this is a thing contrarie to nature, when men aduaunce them ſelues to deface the image of God. We muſt then needes hauehave murders in horrour and deteſtation, except we be altogether brutiſh and beaſtlie. How euer it bee, this teacheth vsus, that the thing is ouer enormous and outragious, and which wee ought to deteſt and hauehave in execratiō, which is as murder. God therfore, to the end he might hold vsus in more ſtrong and ſure bondes, and the better withdrawe vsus from all harme doing, and from all wrong and iniurie, ſheweth vsus, that wee ought not to pollute and defile our handes in the bloud of our neighbours. Well then: when one abſteineth from murder, is this all which is required? Nay, there wanteth yet verie much, as anon ſhall appeare, when we hauehave more fullie declared this matter. For God will hold both our heartes, and our thoughtes in ſubiection he will be ſerued in ſuch pure and ſincere manner, that we nouriſh within vsus no euill will againſt our neighbours. Therefore, when he ſpeaketh of murder, it is as if he ſaid: Marke ye, and be heedfull in this matter: If you had not the written lawe, if you were altogether as the Painims: yet ſhould you hauehave this imprinted in your heartes, that murder is a thing wicked and deteſtable. Now I declare to you, that I hold & condemne for murderers all thoſe which commit any outrage againſt their neighbours, all thoſe which deuiſe any thing againſt them, all thoſe which nouriſh within their heartes hatred and rancour. Loe how God interpreteth him ſelfe. Now let vsus diligentlie note, that not without great cauſe, our Lorde hath forbidden ſuch murders. And why? Becauſe we can not dwell with men, but in abſteining from all iniurie and violence. Howbeit, vnderunder one ſpeciall kinde, he hath forbidden the whole. And why? For if he had vſed many woordes, and made ſome long diſcourſe, one might hauehave ſaid: I remember not ſo long a leſſon, and it was to hard for me. Loe why God would ſpeake in one word, euen to the end his doctrine might by and by be learned, & that his lawe might eaſily bee imprinted in memorie. We neede not turne ouer many leaues, wee neede not hauehave any great regiſters, and volumes: this ſufficeth, that God hath in ten woordes compriſed the rule of well liuing. What ſhall he now be, which may alledge, and ſay: I hauehave forgotten ſuch an article, I hauehave not vnderſtood it. For can we not beare in minde ten woordes? Wee ſee then now, how God would hold men conuicted of ſhamleſneſſe, when they hauehave not well vnderſtood that, which they ought to doe. Yee ſee then why God hath ſpoken after ſo briefe and ſhort a maner. Moreouer, he hath ſo chewed theſe things, as the Prouerbe is, that digeſting of them, we might learne to order our ſelues peceably to him: yea, that the moſt idiotes might knowe, that it needeth not to bee any great Clerke to vnderſtand the lawe of God, ſeeing he hath deſcended ſo lowe, and framed him ſelfe ſo to our capacitie, that there is no poore wretch ſo ignorant, whiche may not comprehend and vnderſtand that which is conteined in the lawe. Loe, what wee hauehave briefly to beare in minde. Nowe ſeeing it is ſo, that God hath forbidden murder, as a wicked and deteſtable thing, wee hauehave to knowe firſt of all, that he which lifteth himſelfe vp to kill and murder his neighbours, is not worthie to bee nouriſhed on the earth, as beeing worſe natured than the brute beaſtes. For wee ſee how the Beares, the Lions, and other wilde and ſauage beaſtes, ſpare thoſe which are of their owne kinde, & are like them ſelues. And why? Although they want all reaſon to diſcerne good from euill, albeit they hauehave neither lawe nor equitie: yet notwithſtanding, euen this acknowledging of a common and like nature betweene them ſelues, withholdeth them from all crueltie. Shall then the brute beaſtes knowe well, howe to liue without hurting of their owne kinde: and ſhall it not bee an ouergreat ſhame, that men may not bee withhelde by ſome conſideration, ſeeing that God hath imprinted in their heartes, howe wicked and execrable a thing murder is? They ſee they are all of the ſame nature, euerie one doth behold the image of GOD in his neighbour, and ſhould not this ſerue them for a bridle to withhold them from all violence and wrong doing? Whither might our furie further leade vsus? So then let vsus remember, that albeit God had not ſpoken, wee are alreadie conuicted by the teſtimonie of our owne conſ…ience, That who ſo armeth him ſelfe againſt his neighbour, deſpiteth nature, and is not worthie to bee accounted in the number of men. But now, ſith the authoritie of GOD is matched with that, which alreadie wee knowe, by the guide and direction of nature: and ſeeing he ſheweth vsus, that the bloud of men can not bee ſhedde, but wee ſhall bee accountable thereof vntounto him: when wee heare this, let vsus learne to walke without iniuring of any: or otherwiſe let vsus knowe, that GOD will bee our mortall enimie, as hauing alreadie declared, that all men are vnderunder his garde and protection. It is true, that this threate is not here expreſſed: but it is ſufficient, that he hath ſpoken hereof in other places. For when he ſaith: That man is created to the image of GOD,Gen. 1. 27. it is not lawefull to make any aſſault vppon him. For it is aſmuch, as if our Lorde did ſay, You wage battell with mee, when you doe thus ſeeke to hurt one an other. For I hauehave imprinted mine image and likeneſſe in you.
If one deface the armes of ſome Prince, it is an iniurie ſo great, that it ſhalbe reuenged and puniſhed as murder. And why? For this in like ſort tendeth to the confuſion of all order and policie. But loe the image of God, which is imprinted in men, and one deſpiſeth it: muſt not ſuch an outragious villaine bee double puniſhed? So then note we, that God, in declaring that it is againſt him that men arme them ſelues, when they doe iniurie to men, would ſhewe vsus, that this ought to withhold vsus from doing them wrong, except we be beereaued of all ſenſe, & beecome mad & furious. And further, to the end we might better aduiſe our ſelues in this thing, our Lorde declareth, there can not bee a murder committed, but the earth therewith muſt needes bee polluted and defiled. As it is handled hereof in an other place, where it is ſaid, That the effuſion of mans bloud in it ſelfe importeth a filth,Num. 35. 33 and vncleaneſſe and ſuch a blot, which ſcarſe can bee wiped out.1. Chro. 22. 8 When mention is made of killing, euen in a battell allowed and approued, yet is it ſaid: That a man thereby is become vncleane. And why? Becauſe wee might learne thereby, to hauehave in greater horror and deteſtation the effuſion of bloud. If an enimie be killed in open battell, although God pardon this, becauſe he which ſtaieth him, hath iuſt and lawfull cauſe thereof, and doth it for neceſſitie: yet notwithſtanding it is ſaid, That the man which hath ſlaine him is polluted and made vncleane. And why? To the end we might knowe, that God hath created vsus to liue together in peace, and that wee can not geue one fillippe (as they ſay) but that wee defile our ſelues, and wee beecome by and by vncleane before the face of God. Therefore, when the holie ſcripture vſeth all theſe formes of ſpeaking, ought we not ſo much the better be withholden from doing of iniurie to any of our neighbours? Yes verily. Now withall, ſeeing God hath handled theſe thinges according to our rudeneſſe and infirmitie, let vsus note, that albeit we ſhed not bloud: yet this ſufficeth not, except wee abſteine from all outragious and violent dealing. Briefly, let vsus vnderſtand, that the perſons of men muſt bee accounted deare and pretious in our eyes. For, vntill wee be come to ſuch perfection, God ſhall alwayes account vsus for murderers. If any one ſtrike his neighbour, albeit he ſlaie him not, loe he is alreadie a murderer before God. And why? We hauehave alreadie ſaid, that God hath purpoſely vſed that word, to the end he might declare to vsus, that howe euer wee eſteeme them as light and little faultes, to bee the occaſion of tumultes, and ſeditions, to hauehave giuen ſome croſſe-blowe, that he notwithſtanding ſhall not account ſo of theſe things, as wee doe. Wherefore? They are all as weightie as murder. Ye ſee then why God hath thus ſpoke. Therefore, as he hath forbidden vsus murder: ſo let vsus knowe, that he hath interdicted vsus to doe any iniurie, or vſe any violence towardes our neighbours. When wee hauehave done nothing, but lifted vp our dagger againſt any one, and hauehave touched him in anger and indignation, behold a murder is committed in the ſight of God. If wee would well conſider of this, ſhoulde wee not bee much more ſober in our dealinges than wee are? Wee ſhall ſee ſome ſo cholerike, that if one diſpleſe them, but with a word, loe forthwith the dagger is drawen to ſtrike and to beate him. For it ſeemeth vntounto them, that ſo there be no bloud drawen, the matter is not great: but howe eaſie ſoeuer they bee in their iudgementes, the ſentence of God can not bee retracted, when he declareth, That all murders are mutinies and ſeditions, and all mutinies murders. So then let vsus learne to laie aſide our owne fantaſies, when we will be iudges of our owne faults, & let vsus quietlie and peaceably receiue the ſentence which God hath giuen: and knowe we, that all thoſe which violentlie attempt any thing againſt their neighbours, are alreadie guiltie of murder before God. Loe what we hauehave briefly to beare in minde. But now, to make a triall whether wee abſteine from all harme doing, from committing any outrage againſt the perſons of our neighbours, wee muſt come to the examining of our heartes and ſecrete thoughtes. For God hath not giuen ſome ciuil lawe onelyonly, to cauſe vsus to liue honeſtlie:Iohn. 4. 2…. but he hath giuen a lawe conuenient & agreeable to his owne nature. We know that he is a ſpirit, & will be worſhipped in ſpirit and truth. Seeing it is ſo, it behoueth vsus to knowe, that he hath preſcribed a rule, not only for our hands & feete, but for our thoughtes alſo & affections. It is true, that men, as they are carnall, when firſt the lawe of God is pronounced to them, they thinke they hauehave well acquited them ſelues, when they are faultleſſe before the world. On the other ſide, they are verie readie, by enlarging their conſcience, to diſpenſe with them ſelues, & to take all libertie of doing euill. And this is the cauſe why euen the Iewes, which ought to hauehave bene nouriſhed from their infancie in the lawe of GOD,Mat. 5. 2…. they tooke this commaundement, Thou ſhalt not kill, ouer groſſelie, vnderſtanding that they offended not GOD in this pointe, if ſo be they had not openlie ſet on their neighbour, to wound and to hurte him. Therefore, except the fault were euident and apparant to the eyes of men, it ſeemed vntounto them that it ought not to bee imputed vntounto them before the face of GOD. But our Lord Ieſus reproueth them of this, ſhewing them, that the lawe is ſpirituall, and expounded of them verie ſottiſhlie. When it is ſaide, Thou ſhalt not kill: you thinke (ſaith he) that you ſhalbe abſolued as guiltleſſe before GOD, when men can not bring you to the barre for it: But I tell you, that whoſoeuer ſhall call his neighbour Foole: that is to ſay, doth but declare any token of indignation againſt him, is worthie to bee puniſhed with hell fire: Whoſoeuer iniurieth an other, is culpable of a Councell and conſtitution from heauen, ſo that GOD and all his Angels ſhall arme them ſelues againſt him: Whoſoeuer murmureth againſt his neighbour, who ſo muttereth and grummeleth (I knowe not what) betweene his teeth: although he doe not open iniurie, is in daunger of iudgement. Wee ſee to what point our Lorde Ieſus leadeth vsus: namelie, to ſhew that albeit wee ſhalbe able to proteſt, that wee hauehave committed no outrage, that wee hauehave not lifted vp our fiſt to giuegive one blowe, much leſſe drawen our ſworde againſt our neighbour, and that wee hauehave not wounded him, that yet this is not enough: But know yee, ſaith he, that GOD will beare rule ouer your tongues, ouer your thoughtes, and ouer all your affections, as by good reaſon he ought. Seeing it is ſo, who ſo euer ſhall hauehave ſpoken euill of his neighbour, the ſame is alreadie a murderer: for the tongue is as a ſharpe ſwoorde. Therefore, albeit you ſhoulde hauehave neither ſworde nor dagger to ſtrike withall, when the tongue is ſo armed, to ſpeake euill againſt your neighbours, when you abuſe their perſons, it is a kinde of murder in the ſight and iudgement of GOD: and although you hauehave done no open and manifeſt iniurie, yet thinke yee not to bee quited for all this: for when you ſhall hauehave but muttered and mumbled ſomething betweene your lippes againſt them, it ſufficeth to make you culpable and guiltie before GOD, you ſhalbe condemned from the highe throne of the heauens, albeit you bee abſolued before men, and that earthlie iudgement proceede not againſt you. When we heare this, let vsus knowe, that it is he, whom GOD the father hath giuen to iudge the world, who ſpeaketh vntounto vsus. We ought not therefore here to diſpenſe more largelie with our ſelues:1. Pet▪ 4. 5. for wee ſhall gaine nothing by all our cauilling ſhiftes: but let vsus learne to hauehave reſpect alwayes vntounto GOD, to hauehave a right and true expoſition of the lawe. For what is he whiche ſpeaketh? He whiche beareth rule ouer our heartes and thoughtes, he which will not bee ſerued of vsus with eye ſeruice, he which is not contented that before men we abſteine from doing of euill, but will bee worſhipped in ſpirit and trueth: who will hauehave that our conſciences bee chaſte and pure, that we bee purged from all wickedneſſe. Thus when wee ſhall hauehave reſpect vntounto the nature of GOD, wee muſt no longer extend the lawe of GOD to the outwarde woorkes: but wee ought to conclude, that when God ſpeaketh of murders, he vnderſtandeth all enimitie, he ſpeaketh of all anger & indignation, of all rancour & malice againſt our neighbours. And in deede,1▪ Iohn. 3. 15. that is the verie cauſe, why expreſlie S. Iohn ſaith, that he whiche hateth his brother in his hearte, is a manſtear. As if he did ſay: You may make many faire countenaunces, but albeit the hatreds you conceiue, bee verie hidden and ſecret, and that you diſſemble ſo deepelie, that you ſhewe no token of malice againſt your neighbours: thinke yee not for all this, that GOD hath his eyes ſhut and cloſed vp. Well it may bee hidden and priuie from men, whiche you hauehave not made open and manifeſt: but when you hated your neighbours in your heartes, that is to ſay, moſt ſecretelie, in ſuch ſorte, that none bee able to perceiue it: yet loe notwithſtanding a murder committed before God. And in verie deede, the reaſon of this is moſt euident and manifeſt. It is true, that when the Princes and Magiſtrates of this worlde make lawes, it is not after the manner and faſhion of GOD: but to this end onelyonly, that euerie one rule and gouerne him ſelfe according to outwarde order and policie, that none bee openlie iniuried, but that euerie one hauehave his right, and that peace and concord bee mainteined among men.
That is the intent and meaning of Magiſtrates, when they make their lawes. And why? They are mortall men, they can not refourme the inwarde and hidden affections:Act. …. 24. this apperteineth vntounto GOD, they ſound not the hearte: for this is the proper office of GOD, as the holie ſcripture attributeth it vntounto him. But yet this notwithſtanding, when a ciuil lawe is made, although one ſhedde not one droppe of bloud: yet is he adiudged worthie to bee led to the gallowes, if it ſhall bee knowen and proued, that he endeuored with all his might to hauehave murdered one. If a man hath drawen his ſword vppon one who wardeth off the blowes, in ſuch ſort, that he touched not his ſkinne: yet notwithſtanding, the lawes, euen of the Painims, condemne ſuch a man to the gibbet, as well worthie thereof. And why? For the lawe regardeth not what is happened, but reſpecteth the counſell and purpoſe of men. Seeing then earthlie Princes and Magiſtrates puniſh him, which endeuoureth with all his might to doe euill, although beeing hindered, he bee not come to the full end of his enterpriſe, what ſhalbe thought of God? Shall he hauehave leſſe authoritie than a mortall creature? Beholde (I ſay) to what point wee ought to come, if wee will knowe, that of good right God condemneth all them, whiche hate their neighbours. And why? Conſider wee (I ſay) what his nature is. Will wee therefore obſerue this commaundement? Wee muſt beginne in ſhort and ſummarie wiſe with murder. And why? For God would hauehave vsus preuented and foretaken with ſome fright and horror, that when we thinke of hurting our neighbors, of committing any violence, of doing any iniurie, wee remember that this is an horrible and deteſtable thing, which he can by no meanes bee able to ſuffer. And why? Becauſe this is a kinde of murder. Yee ſee then howe GOD at the firſt would daunt vsus, and this is the point whereat we ought to beginne. And if we thinke it a ſtraunge thing, that God condemneth one boxe on the eare for murder: nay, one verball iniurie, as we may terme it, which is done but in a woord: yea, one wayward grudging, be it neuer ſo ſecretlie hidden within vsus, if wee account it ſtraunge, that this bee condemned as murder before God, let vsus conſider what his nature is, and that he deſerueth to hauehave more yealded vntounto him than vntounto mortall men. But earthlie Iudges puniſh an euill and wicked affection, when it ſheweth it ſelfe: what ſhall then God doe, vntounto whom nothing is hidden? And againe, we hauehave to note that, which the Apoſtle ſaith in the Epiſtle to the Hebrewes,Heb. 4. 12. That the woord of GOD reſembleth him which is the authour thereof, ſo that it muſt bee as a two edged ſword, whiche pearceth euen to the marrowe of the bones, that there is no thought in vsus whiche it ſearcheth not. And why? For nothing is hidden in the preſence of God. Seeing it is ſo, that nothing is hidden before GOD, it behoueth that this woord proue and ſound the depth of our heartes. So then it is neceſſarie, that all that which is ſecrete and vnknowen vntounto men, come into account before God: and by this wee bee admoniſhed to walke in ſuch ſorte, that wee beare no enimitie nor euill will vntounto our neighbours. But yet notwithſtanding, wee muſt proceede further. For this is not enough, that men abſteine from doing of euill, ſeeing they are created to aid and helpe one an other, and to mainteine and defende one an other. God therefore, in forbidding of murders, ſheweth on the contrarie ſide, that the life of our neighbours ought to bee deare vntounto vsus, that we ought to employ all our trauell and paine, to preſerue and mainteine it, as much as in vsus lieth. But he would beginne at the negatiue point, the better to declare vntounto vsus, that whiche he commaundeth. And why? For we ſee how vicious and wicked we are: as many thoughts as are in vsus, ſo many thornes & briers are there within vsus: as many affections as wee hauehave, ſo many brambles and thiſtles: & ſuch like thinges growe in vsus. GOD therefore, not without great cauſe, would plucke out of our heartes, and out of our thoughtes, the wickedneſſe and the vice wherewith they are ouergrowen: yea, he would correct euerie euill and corrupt part of vsus. For without this,Iere. 4. 4▪ it is not poſſible to moue one finger to that whiche is good, nay: it is impoſſible to hauehave one good thought. This is the cauſe, why the Prophete ſaith, That men muſt breake vp their fallowe ground, and not ſowe among the thornes, as if he ſaid: I ſee well what you doe: when one telleth you, that you hauehave offended God, you counterfeite ſome faire countenaunce, and it ſeemeth that you bee as it were reformed, and yet you alwayes continue the ſame you were. But it is not enough to ſowe in a field, but one muſt ridde the grounde of rootes and thiſtles, and firſt breake vp the ground, whiche hath lien fallowe. But while you doe nothing elſe, but endeuour to appeare faire vntounto the eye, the thornes, the brambles, the nettles, and ſuch other like euill weedes remaine ſtill within. Yee ſhall not therefore hauehave any good ſeede, ſo farre ſhall yee bee from bearing of good fruite. And for the ſame cauſe our Lorde ſaith here, Thou ſhalt not kill: in ſteede of ſaying: Take ye heede ye defend and preſerue the life of your neighbours. And verilie we ſee, by common experience, how men would acquite them ſelues before GOD, with ſome faire ſhewe and appearaunce, when notwithſtanding they reteine ſtill their vices and corruptions, according to that which wee hauehave alledged of the Prophete. For if one exhort vsus to doe well vntounto our neighbours, true it is, wee knowe not how wee might altogether contradict and gainſaie him. Wee would therefore acquite our ſelues in ſome ſorte, but yet our filthie corruptions remaine ſtill within vsus, and wee doe but plaſter and white lime them ouer, as they which would bee at no great coſt doe, when their houſes are ruinous and full of cleftes. For what doe they? They ſtop vp the holes and creuiſes with morter, and plaſter them ouer, and all this while the runious and decaide places of their houſes remaine ſtill vurepaired. So is it with vsus, wee plaſter and parget ouer, and ſo wee would lightlie diſcharge our ſelues in our dutie. And yet nature teacheth vsus the contrarie: for if one will ſowe a field, will he caſt his corne among briers and thornes? No: but when he ſeeth his ground, after it hath bene laide fallowe, to bee couered with thiſtles and thornes, he breaketh it vp with the plough, he grubbeth vp the brambles, he manureth and tilleth it.
Let vsus then learne, that not without great cauſe GOD condemneth firſt of all the vices which are in vsus. For he ſeeth well, that they hauehave taken deepe roote, and that he ſhall neuer bee able to hold vsus in ſuch a ſtay, as to cauſe vsus to walke according to the rule of his iuſtice, except he firſt plucke vp this curſed roote of euill which he knoweth to bee within vsus. Loe, why he ſaith: Thou ſhalt not kill, as if he ſaid: Will you liue in mutuall louelove and charitie one with an other? It behoueth that euerie one enter into himſelfe, you muſt all diligentlie examine your owne heartes, whether you beare any hatred, any enimitie, any euill will againſt your neighbours, whiche may occaſion you to attempt any one thing againſt them.
Let vsus then beare in minde all theſe thinges: and let vsus knowe, that when wee ſhalbe purged from all anger and choler, from all hatred, from all iniuries and wronges, wee muſt then come to this point, to vnderſtand, that it ſufficeth not that we abſtaine from all harme and iniurie, from all violence and oppreſſion, that we hauehave attempted nothing againſt the perſons of our neighbours, that wee nouriſh no hatred nor malice in our heartes, againſt them, whome wee hauehave borne euill will vntounto: but wee muſt liue in all louelove and charitie, wee muſt bee as brethren ioyned and vnited together, to woorſhippe GOD as our common father. Yee ſee what the point is wherevnto wee muſt come in this commaundement.
So then let vsus note, that when wee will profite in the lawe of GOD, wee muſt hauehave reſpect vntounto the vices and imperfections, whiche are within vsus, diſpleaſing our ſelues in them, and endeuouring by all our might and power to roote them out of vsus. HaueHave we done this? This is not yet all: for GOD will not hauehave vsus to bee idle in this worlde, he hath created vsus not onelyonly to abſtaine from all euill: (for the ſtones, and blockes, and other inſenſible creatures doe ſo much as that is:) but he hath made vsus to doe well, and therefore men muſt applie and endeuour them ſelues herevnto.
Knowe wee therefore, that when our Lorde will, that the life of our neighbours bee deare and pretious vntounto vsus, he teacheth vsus withall, that he whiche ſhall not aide and helpe his neighbours in their neceſſitie, ſlaieth them, as much as in him lieth. And ſo let vsus remember, that we ſhall not onelie then bee guiltie of murder, when wee beare ſome priuie rancour and euill will againſt our neighbours: but that then alſo, when wee ſhall not hauehave relieued, and ſuccoured them in their needes and extremities, when wee ſhall not hauehave employed all our paines for them when they ſtande in neede of our helpe: wee ſhalbe culpable of manſlaughter before the face of GOD. Seeing it is ſo, wee muſt not in this place ſeeke howe to flatter our ſelues: for wee ſee what the rigour of the lawe is, albeit in no point exceſſiue. For can wee ſo refuſe and take our leaue of GOD, as not to bee knitte and vnited together with men, whom he hath created to his owne image and likeneſſe? Shall wee not beare this reuerence to him, who is our father, that wee liue in a fraternitie and brotherhod one with an other, ſeeing he hath lincked vsus together in ſuch a bond? Shall we ſay that God preſſeth vsus ouermuch, that he laieth vponupon vsus to heauie a burthen, when he leadeth and directeth vsus to ſuch equitie and vprighteneſſe? Howſoeuer the caſe ſtandeth, let vsus take heede wee flatter not our ſelues, when wee hauehave intelligence of the minde of our Lorde, who will hauehave vsus employ our ſelues, & beſtowe all our aides to aide and helpe one another, ſeeing the life of our neighbours ought to be ſo pretious vntounto vsus, as it is deare vntounto him. Now hauehave wee the expoſition and meaning of this commaundement, Thou ſhalt do no murder. What reſteth then, but that we pray vntounto God, ſo to guide and conduct vsus, that wee may as we ought, frame and conforme our ſelues vntounto his will? For it is to no purpoſe to alledge that his wordes are obſcure and hard, or to alledge that there are ſo many commaundementes, that wee cannot beare them in minde. For God hath ſpoken and declared his minde in one worde, and vſed ſuch breuitie, euen for this cauſe onelyonly, to bereaue vsus of all excuſe. Againe, that we might not alledge that wee know not at which end, or where to beginne, the better to vnderſtand the meaning of this commaundement, he teacheth vsus this point alſo: namelie, that we muſt not, as our woont is, geue our ſelues leaue to do euill vnderunder this colour of perſuading with our conſcience, that it is no mortall and deadlie ſinne which we attempt: but we muſt alwayes thinke the contrarie, to ſay thus: If I doe the leaſt harme a man may poſſiblie name vntounto my neighbour, I am a murderer before God. This we ought to thinke: for when we are willing to doe euill, loe the diuell is at hand to blinde vsus herein, to be willing at the firſt to kill, and to cut a mans throte. This (as I hauehave ſaid) ſeemeth vntounto vsus a fearefull and cruell thing: for nature withholdeth vsus from ſuch rage and furie, as to ſaie: I will kill and murder. But when one ſhall hauehave grieued and angred vsus: well, wee fume and fret with him, and this ſeemeth nothing. But are we deſpitefullie handled? We will endeuor, as farre as we are able, to quite him with the like: and if we vſe no extreame and violent ſterceneſſe, we thinke we may well be pardoned. Are we more abuſed? We drawe our dagger, and wee ſtrike our neighbour: but it ſhall bee but one blowe, and no deadlie wound geuen, and then wee thinke there is no murder committed. Behold how men diſpenſe with themſelues. And why is this? Becauſe they thinke of no other thing, but how to diminiſhe their faultes. But it behooueth vsus, as God hath taught and inſtructed vsus, to followe a contrarie order to this: that is, that when wee think of doing wrong, of ſtriking and beating our neighbours, of conceiuing any hate or deſpite againſt them, wee ſet murder alwayes before our eyes, and thinke: Poore and wretched creature, whither runneſt thou, whither doeſt thou caſt thy ſelfe headlong, when thou ſeekeſt to be culpable and guiltie of murder before God? So then let vsus not make this vaine allegatiō, that we know not how or where to begin, for God teacheth and ſheweth vsus, & we cannot be ignorant of any thing, but wilfullie and wittingly: and it cannot but appeare manifeſt in the end, that wee would not caſt aſide our eyes to ſee and knowe that which might hauehave beene viſible and apparant vntounto vsus. Loe what we hauehave to beare in mind in this place. And withall let vsus remember, that God hath firſt forbidden murders, not mentioning any thing of charitie, and not ſhewing vsus before that we are bounde to ſuccour one another as neede and neceſſitie requireth. And why? For wee are full fraughted with wicked luſtes and affections, which of neceſſitie muſt firſt bee rooted out, as a ground which is full of thornes and briers, muſt firſt before it can bee ſowed be ploughed vp, and ridde of all his weedes, as wee hauehave aboue ſaide. So is it behoofull and expedient, that wee bee purged of the vices which by nature are in vsus, or otherwiſe wee ſhall neuer bee diſpoſed to walke in true and perfect louelove one with another. So then now it remaineth, that euerie one conſider of his owne abilitie and power, and ſo bethinke himſelfe of diſcharging his duetie towardes his neighbours. If I ſhall hauehave wherewith to aide them, I muſt conclude and reſolue my ſelfe on this, that whatſoeuer God hath beſtowed on me, it is not for my ſelfe, that is to ſay: that I ſhould onelie louelove and tender mine owne perſon, but I muſt hauehave an eye vntounto others: and when I hauehave the meanes whereby to ſuccour and helpe them which ſtand in neede of mine aide, I muſt diligently employ my ſelfe herein. For there is a communitie and fellowſhippe betweene men. God would not create ſo many ſeuerall worldes as perſons, but hee hath lincked vsus all together. Seeing therefore it is ſo, that God hath placed vsus one ſo neare another, wee muſt obſerue and keepe this communion wherein God hath ioyned vsus, and not forget that it is againſt nature for vsus to hate our owne fleſh. But now betweene the faithfull there is another greater regard and conſideration to be had, than this wee hauehave ſpoken of. For they ought to knowe, that they are not onelie formed to the image of God, but they muſt alſo conſider,Epheſ. 5. 3…. that they are all members of our Lorde Ieſus Chriſt, and that there is a more ſtreight and ſurer band wherwith they are coupled, than this of nature which is common and apperteineth alike to all mankinde. And by ſo much the more ought wee to deteſt thoſe which ſo forget all the vnion and coniunction which God hath ſet among his people, and all thoſe which deſire nothing els but to bring to vtter ruine and deſtruction that which God hath vnited and coupled, and to teare aſunder the bodie of the Church. As we ſee the miniſters of Sathan doe, which are wholie ſet on euill and miſchiefe, that it ſemeth they would deſpite God, how they ſeparate themſelues from them by whom they thinke they can receiue no profit, and who ſerue not for their luſt and fanſie. When ſo brutiſh and enormious an affection ſhall be in vsus, is it not a ſigne that the diuell poſſeſſeth vsus, and that the ſpirit of God dwelleth not within vsus: yea, that wee hauehave not one droppe thereof? Now therefore let vsus learne ſo to rule our ſelues to this commaundement, that being purged from all rancour all malice, and euill will, we hauehave diligent conſideration of employing our ſelues to ſerue and miniſter to our neighbours, and to acquite our ſelues of our duetie towardes them, according to the meane and abilitie which God hath geuen vsus. And if euill thoughts and affections, although they be very ſecret and hidden, are accounted for murders before GOD: what ſhall bee ſaid of the violent dealinges, of the oppreſſions, and exceſſiue demeanours of them which ouerflow their bankes ſo farre, as that they are redie to beate and to kill their neighbours, as much as lieth in them? Muſt wee not account them worſe than all the Painims in the worlde? But how euer it bee, let vsus on our part conſider, that wee ſhall hauehave euill pro…ited in the ſchoole of GOD, if we keepe our handes onelyonly from doing of euill, and our hearts in the meane time be not corrected and reformed. And further, they which will ſhewe what is the true perfection of Chriſtians, muſt not onelyonly abſtaine from nouriſhing any ſecrete malice and euill will in their heartes,1. Pet. 2. 17. but they muſt declare themſelues to bee brethren truelie, and in deede, by employing themſelues for the behalf and commoditie of their neighboures, as much as ſhall be poſſible for them. Now if it bee not lawfull to nouriſh any ſecrete euill will, much leſſe is it permitted to behaue our ſelues ſo inordinatelie, as to ſtrike, and to kill, and to exerciſe any violence. And who ſo order themſelues ſo, are as wilde and ſauage beaſtes. And if this affection and deſire of euill doing hath bene condemned by mans lawes, what ſhall this be, when the lawe of GOD condemneth vsus? Let vsus therefore learne to hauehave an eye vntounto him and not conſider of our faultes but according to his nature. And becauſe he is a ſpirite, and will bee ſerued of vsus in all integritie and vprightneſſe,Ioh. 4. 24. let vsus remember, that when wee ſhall hauehave withhelde our handes and feete from doing of euill, we muſt alſo hauehave our hearts pliable vntounto him: yea, and that in ſuch ſubiection and obedience, that we deſire nothing, but by our deeds to ſhew and proue, that we are truely and in deede his children, liuing in true fraternitie and brotherlie louelove, with all them which are called with vsus into the ſame coniunction and fellowſhip.
Now let vsus caſt our ſelues downe before the face of our good God, with acknowledging of our faultes, praying that it will pleaſe him to make vsus feele them better than we hauehave done: and that knowing how hee hath bounde vsus to our neighboures, and will hauehave vsus make proofe of the feare wee beare him in withdrawing our ſelues from all euill, from all iniurie and violence: let vsus pray him to graunt vsus the grace to walke in ſuch brotherlie louelove and charitie one with an other, that wee all ſhoote at this eſpeciall and principall marke: namelie, to honour him as our father, and to leaue our ſelues to bee gouerned by him and his holie ſpirite, according vntounto his worde: and pray wee that we bee more and more confirmed in this, knowing that hee hath reached forth his hande, euen to conduct and holde vsus vnderunder his protection. That it will pleaſe him to graunt this grace not onelyonly vntounto vsus, but to all people and nations of the earth, &c.