sent our prayer to make tryall thereof can we haue any greate hope at our neede of his helpe hauing no holde but by his bare promises which long time before were made vnto vs but neuer tryed by vs to haue any truethe in them Let vs not tempte the Lord in differring this strēgthening of our faith which hath need of al the vpholding that may be had and all wil be tryed in tryall to be little inough It behoueth vs to looke vp our euidence for we deale with that aduersarie that neither wanteth skill to espye his aduauntage nor wil to holde it to the vttermoste and prayer is the which bringeth tryall of God his good wil to vs particularly in that by prayer wee are comforted and releeued whensoeuer we shal open our griefes and wants vnto our god For albeit the Lorde might giue it vs without asking yet it is his will that we should aske that we may knowe wee haue beene heard and by that meanes receiue assurance of his goodwil towards vs It hath bene said before that it is one thinge to be persuaded that God is good and another to be persuaded that he is good to vs it is one thing to be persuaded that God giueth all things and an other that he giueth them to vs as a pledge of his speciall goodwill and meaning towards vs The faith of God his childrē persuadeth them of goodwil from the Lord ment particularly to thē and in their prayers they receiue in outwarde benefites no otherwise but as speciall tokens of his fauour who now is atone with them tenderly doth imbrace them And the Lord hath appointed prayer to be a helpe vnto our faith in this parte that a man obteining by asking might know that he were of some reckoning with the Lorde and might bring out this proofe against those tēptations that should shake his faith in calling it into question whether he were regarded of the Lord or otherwise We see that Dauid strengtheneth his faith in the hope to be heard for his presēt suite because the Lord had confirmed his good-will toward him in hearing his prayers before Sure it is that if the Lord wil giue vs things vnasked muche more wil he giue vs that which we haue intreted him for And if we get no cōforte that way our hope is small This help of our mistrustful dispositiō that we should come by benefites through intreatie and prayer where wee may plainely see that we are greatly regarded not without reckoning before him in that he vouchsafeth to answere vs in our motions made vnto him for our welfare is a singular vse and end of prayer which merueilously addeth to the force of faith This singular vse special end of prayer are they depriued of that vse to pray vnto God in an vnknowen tong For if any particular benefit be giuen them they knowe not whether it hath come at their intreatie or no because they knowe not what they haue prayed for so receiue they no sure certeine testimonie of the Lords help It is a singular blessing to haue his goodnesse towards vs particularly in assured experiēce It wil be answered for them that pray in an vnknowen tong that it skilleth not though they them selues know not what they pray in asmuch as God knoweth all things and therfore vnderstandeth it This answere were to some purpose if the institutiō of prayer were in regarde of God alone without consideratiō of vs but prayer is appointed as we haue already heard that our weakenes of faith might haue as it were sensible hold therby such as would suffer no exception to the contrarie in that wee haue felt him help vs there wherein we haue requested his helpe by name speciall request so that there hath bene friendly cōmunicating together we asking and he giuing that which we haue asked we requiring and he subscribing vnto that request As for those that pray in a tong vnknowen how can they assuredly know that he fauoureth thē in graūting that which they haue required when they knowe not what it is that they asked and therfore their faith doth receiue no strength by their prayer that can stand in any triall This vse also of prayer which consisteth in bringing helpe to our faith reproueth those that pray onely in some vniuersall speeche and doe neuer particularly and by name offer to God the redres of any thing that doth vexe them The example may be this some onely in generall words vse to pray that God would blesse them or that God would make them his seruants or that he would kepe euil frō them But they are not accustomed to pray for his blessing in any speciall causes whiche they are destitute of neither come they to God to craue his grace to serue him in this or that particular obedience wherevnto they are bounde and yet knowe themselues to be wanting therein therefore can they see no speciall fruite of their prayers to helpe their faithe with all We doe see then apparantly that this fruite and effecte of prayer to strengthen our faith in the persuasion of God his good will towardes vs is a meruelous profitable meane to incourage vs to prayer beeing so strong a fortresse of our faith The seconde thing that is to be required of him that shall pray in trueth is to beare a good affection and heartie loue and good will to the worde of God to see the Lord honoured thereby either in dueties commaunded of him and perfourmed or else in promises made by him and fulfilled The Lorde reigneth by his word and his honour is acknowledged when that is reuerenced hee is magnified when it is obeyed he is iustified and honoured when thinges fall out according to the trueth of his word For by his word hath he made himselfe knowen alwayes and by that as he made the worlde so hathe he appointed to gouerne and iudge the world making himself glorious in performing the trueth therof And therfore we seeking his glorie and honour in our prayers as we must do if we shall pray to any purpose muste ioyne with his worde in them either praying to haue some grace giuen vs to walke in some duetie that he hath commaunded that in that duetie he may be honoured or else in our affliction to finde some comfort according as he hathe promised that he in the trueth of his promise may be glorified And because the prayer that is approued must proceede from the desire of the heart longing and lusting after that which in prayer he desireth therfore is there in the hearts of them that pray aright a loue liking and heartie affection that longeth hungerly after the righteousnesse and trueth of the worde to see it established and vpholden namely after that dutie or promise that in his prayer he desireth to haue perfourmed As there is loue towarde the lawe where true prayer is so is there griefe and mysliking for the transgressing of the
while we were yet sinners and enimies vnto him Christ died for vs. The scripture beareth recorde that Christe died for the vngodly but as it is there affirmed hee is scarce to bee founde that will die for a good man What good man hathe euer beene found that would haue suche compassion as to offer himselfe to die for a godlesse person The Sonne of God giueth his life for vngodly men Meruell not at these wordes neither thinke there is any thing too muche spoken in this matter For in that Chapter it is saide plainely that Christe died for the vngodly for sinners for his enimies and al to commend the greatnesse of his loue It will be graunted of all men that in deede before the death and passion of Christ we were godlesse vngodly enimies to God without any hope of a better life But all men are not persuaded that we doe nowe come suche men into the worlde and continue so vntil by the special grace of God working with his worde we be reclaymed and refourmed whiche for that chaunge is called regeneration or newe birthe All men are not persuaded that when Christe beginneth Christianitie in any he doeth beginne with his enimie Yet doeth the Apostle S. Paule affirme that he as others was by nature the childe of wrath that before his calling he as other men was dead in trespasses and sinnes walking after the course of this worlde after the spirite that woorketh in the children of disobedience but GOD sayth he whiche is riche in mercie throughe his great loue wherewith hee loued vs euen when we were dead by sinnes hathe quickened vs. There is no doubt of it but that he who liueth the moste blamelesse life of all men in the worlde is an enimie vnto God and without all hope of any better life before this especiall woorking and calling of god I doe call Christianitie a speciall woorke of God because it is not to bee founde in the nature of any man how great good thing soeuer it seeme to haue in it but is a peculiar worke of god This is a matter needefull to stande vppon because it giueth vnto God the commendation of that loue whiche is not to be matched in the worlde And in denying this greatest kinde of louing dealing we darken and diminishe the glorie of his mercie appearing so clearely and so aboundantly herein we deale vnthankefully with GOD not giuing vnto him all the praise that of duetie belongeth vnto him If two seruauntes had receiued equall commodities and benefites of one maister the one hauing beene a verie profitable seruaunt to his maister the other a verie vnthrifte and not onely not profitable but also a waster of his goods should the vnthrift sufficiently acknowledge the liberalitie of his maister if he should confesse that he had receiued as muche of him as his fellowe-seruaunt making no mention in the meane time of his vnworthinesse in respect of his fellowe Euerie man seeth the good will of the maister to appeare more in the one then in the other and therefore he should iustly bee accounted vnthankfull if hee woulde not bothe thinke and confesse that he were more beholding to his maister then the other For true thankefulnesse causeth the benefite receiued after a certeine manner to remaine still in the benefactour by thankefull remembraunce not onely of the gifte but also of the maner and qualitie of the gifte especially when it addeth any thing to the worthinesse and deserte of the giuer The cause therefore is great and a parte of our thankfulnesse vnto God is in it to withstand with the Churche of Rome herein that not onely wee haue had these benefites that we haue from God but also that wee haue had them contrarie to our deseruing which vtterly ouerthroweth those workes of preparation and setting our selues in a towardnesse for the Lorde and maketh the benefite to remaine in God by his iust praise not only for the deede dooing but also for tne mercifull maner of dealing with vnworthie men wherin his loue is tryed to haue more in it then any affectiō that hath beene hearde of amongest men that we may truly say with the holy Ghoste not only that God hath loued the worlde but as it is saide in this place So God loued the world noting in that word So no common affection but the highest and greatest degree of loue By this that hathe beene saide before wee doe learne that God did beare tender affection towards his not onely before any deseruing hadde gone before to procure the same but also when as yet they were enimies vnto him and therefore the Apostle in the Epistle to the Ephesians bringeth the benefites of GOD to be considered in his free good purpose and gratious good will towardes vs beeing the head and spring thereof whiche addeth greatly euen to the greatest of his benefites And if the consideration thereof be omitted the whole deseruing of the benefactour is not acknowledged nor deserued praise rendered therevnto When the Apostle had giuen praises vnto God the father of our Lorde Iesus Christe for that he had blessed vs with all spirituall blessinges in heauenly things in Christe immediatly in the verse following which is the 4. in number he hath these wordes As he hath chosen vs in him before the foundation of the worlde c. As if his loue towards vs had not begonne then first when those benefites were bestowed vpon vs but that his good will whereof those were testimonies and fruites was bent towardes vs before the beginning of the worlde whiche is the cause why he letteth vs to see those fruites not barely in them selues alone but in that good will which so long before was inclined towards vs And good will the longer it hath continued the more it is to be esteemed and the benefites of an olde friend and welwiller of long time haue iust occasion in thē to be the more accounted of It is not to be merueyled then why with the gift he bringeth in also the good will of the giuer For the gifte is made thereby the greater bothe for that the good will hath beene of long time continued and also for that it is his goodwill onely and not any thinge either had allready or else hoped for from vs that hath brought all these benefites vnto vs as it followeth in the nexte verse in expresse wordes That he hath predestinate vs to bee adopted through Iesus Christe according to the good pleasure of his will by whome as it is there in like manner affirmed we haue redemption through his bloud euen the forgiuenesse of sinnes according to his riche grace In all these places we are let to vnderstand that all our benefites euen the forgiuenesse of sinnes came from the good pleasure of his will and the riches of his grace and not as hath beene saide before from any thing of ours either had already or else hoped for Let vs learne therefore to set his loue before
in the seuerall braunches thereof is not only hurtful vnto vs but also iniurious vnto the due estimation of the death of Christe I cannot more fitlie compare those men who will most willingly confesse them selues in generall words to be sinners and yet are very loath to be troubled with any particular knowledge thereof then vnto some notorious offenders against the lawes and peace of their prince who can willingly heare these generall wordes that they bee offenders and haue not kept the seuerall statutes and lawes of their prince so that they will proceede no further with them but to be brought foorth and charged with their seuerall fellonies murthers or treasons that they haue committed and to haue their wickednesse particularly layd out in number of dedes manner of doing that may best set out the heynousnesse thereof that in no ease may be abidden and yet notwithstanding before that time neither is their owne estate greatly feared nor yet the lawe so much as thought vppon how to bee satisfied It is this particular sight of sinne that sendeth vs forthwith vnto Christ and maketh him appeare both glorious in the multitude of his so greate mercies and moste necessarie in the consideration of our so many daungerous infirmities If it please the Reader in the examining of him selfe in any commaundement foorthwith to ioyne to the same that which is written here of the properties of loue and that other nexte Lecture of the vse of the lawe he shall finde I hope some helpe in them the sooner to departe from him selfe and the more carefully to imbrace Christe And that he may be acquainted the better with my meaning and purpose in this matter I will giue him in fewe wordes the reason of the same I see in the lawe of God that we are not only forbidden the workes of our owne deuotion and intent bound to that choise of workes that God hath appointed in his word but also that we are strictly charged to doe the same all and euerie one of them in loue which is an affection that carrieth a man so in delight after the thinges which he loueth that he oftentimes forgetteth himselfe in respect thereof according as it is reported by the holy Ghost as a propertie to know it by that loue seketh not her owne thinges This is the cause why after the commandementes I haue set downe the notes and properties to discerne loue by that when we haue seene what workes they be that we are bound to doe we may also see with what affection we are charged to do thē that we may be as careful to bring the right manner of doing vnto the Lord as the verie deede that he approueth For we are as well to perfourme duetie in the manner of doing as in the deed it selfe It is one and the same God who hath inioyned both vnto vs and therefore may not be denyed in either of them The vse of the lawe which is in the Lecture following wil declare with what conditions we haue wages promised for our worke and whether the couenant be so fauourable as that we neede not to doubt but that we shall be able to perfourme it and therefore to liue in it or otherwise so harde as the trueth is in verie deede that he remayneth vnder the curse of God who continueth not in all thinges that are written in the booke of the lawe to do them Let vs then set these together First the number of deeds then the manner of doing whiche must haue in it those properties that be in loue and last of al the hard condition which is not to haue our good doeings to blotte out and put off our euil but to remaine vnder the curse if we shall not continue in euerie thing that is written in the booke of the lawe to doe it and then we shal be forced to giue ouer this strong holde euen this confidence in our selues and betake vs wholy to the mercie of our God and magnifie the same accordingly And least we should imagine the matter of letting go the opinion of our selues and our worthinesse to be nothing so hard as is supposed and therefore no such nede to haue so often before vs in meditation and earnest consideration thereof the multitude of deedes to be doone the louing manner of doing and the hard condition if they shall not be doone Let vs aduisedly consider how that singular instrument of God S. Paule confesseth that he himselfe was so subiect vnto this ouer great opinion of him self that the messenger of sathan was sent vnto him to buffet him leaste hee should be puffed vp with the measure of graces whiche were giuen vnto him The daunger is greater therefore then we are aware of when so rare an instrument and chosen seruaunt of GOD as was Paule so hardely and with so much a doe is brought to haue an humble opinion of him selfe and his worthinesse The Romish religion likewise fighting so stoutely for the deserte of man may teach vs that this doctrine of true humbling and submitting of our selues vnto our God wil not so easilie enter into fleash and bloud as at the first we would imagine but that we haue neede often to set before vs this lookeing glasse of the lawe in manner as hath beene declared to humble vs withall and all shall bee founde little inoughe to bring vs truely from our selues and to sende vs not in parte but wholy vnto the mercies of our GOD whiche are declared vnto vs at large in the next Lecture after the vse of the lawe When we shall haue profited in drawing nere vnto Christ and making much of his mercie by an often and true sight of our selues in the lawe there is yet remayning an other vse and fruite to be taken by it of no lesse profite then the former whiche is that when wee shall haue taken comforte in the mercies of Christ and decreed to walke in the obedience of his will to declare our thankefulnesse thereby the lawe will stand vs in good stead to quicken vs therevnto while wee learne by it bothe the number of things that are to be done and also the backwardnesse of our naturall disposition and inclination therevnto which we could not once without this admonition from the lawe haue suspected to haue beene so greate and therefore our care to suppresse it would haue bene so much the lesse But hauing determined once to walke in the wayes of his commaundements and then hauing warning from the lawe that there is bothe in our witt and will enimitie therevnto altogether bent to resist it it can not but increase our care and add vnto our paines and trauaile for the atteining vnto that end of obedience which we haue propounded vnto vs For the man who hath a desire vnto any thinge vnderstanding once of any let in the way is thereby more prouoked and stirred vp to bestowe cares and paines vppon the same knowing very well that the thing which he desireth
and iust soeuer the cause be that might prouoke me thervnto It was a saying sometime of Asia that it was no prayse neuer to haue seene it but to haue liued temperately in Asia was praise worthie so many were the allurements so great was the intemperancie thereof I thinke we may nowe altering the words reteine the trueth of the matter if we should say it were no great matter neuer to haue seene the Courtes of Princes but to haue liued Christianly in those Courtes were a special work of Christ in his And therefore Madame as sometimes I spake in the hearing of your honour so nowe I say againe that where the assault of the aduersarie lyeth sorest against any there wisedome would that the instruments to beare off and to beate backe the same should be more in number and stronger in effect And for this cause we do reade that in the Courte of Israel the Prince himselfe who for the number and weight of affaires was as may be thought by some iust title to be priuileged aboue the rest might not be exempted from keeping this diligent watch and warde in his owne person by reading all the dayes of his life in the lawes of his God against the dangers that by reason of that place he was in great danger of diuers wherof after they are recited in Deuteronomie immediately the holy Ghost giueth the medicine for them whiche is to be occupied in the lawes of his God all the dayes of his life If any by daily meditation in the lawe of God shall thus exalt wisdome that is the word of God by making it the chief delighte of their heart beside the auoyding of these daungers and suche like there is a promise passed from the Lord that wisedome shall exalt them If they shall sett her in place and estimation aboue all other things she will requite it againe by aduauncing their honour and estate aboue the condition of others but if they shall make no more of her but as a common thing she wil answer them in like measure againe to leaue thē in place estimation with the common worst sort of men The honour therfore of aduauncement which all men are giuen to haue so great lyking of commeth neither from the East nor frō the West but from the Lord him self this true honour wayteth vpon all of them whom imploy them selues their countenance and their credite to honour and aduaunce this wisedome which is the worde of god Which thing that it may abound in you Madame daily more and more and in his honour to whome the Lorde hath ioyned you and that by the meanes thereof you may so continue your life as that you shall not feare to dye as in dutie I am for many benefites receiued moste bounden so I doe moste humbly craue it of our mercifull GOD to whose fatherly prouidence ceassing to adde any thing further and remayning to perfourme all duties from time to time that I shall bee enabled vnto I do most humbly committee your Honour ¿ ¿ Your honors moste humble to commaund in the Lorde Iohn Knewstub ⧠THE LECTVRES of Iohn Knewstub vpon the twentith chapter of Exodus and certeine other places of Scripture The first Lecture vpon the firste and seconde verse of the same Chapter THEN God spake al these words saying I am the Lord thy God 2 Which haue brought thee out of the lande of Aegypt out of the house of bondage IT hath alwayes beene and now is a frutefull trauaile of men to drawe arts and sciences plentifully laide out into briefe heads and some few general rules and principles not onely for memorie whiche in many and long discourses becommeth so intangled as it can hardly with any fruit get out but also for practise whiche of necessitie muste be so much the later as it shall be longer before we learne the matters to be practised and the slower we are in perusing matters to be done the slacker must we be in the performance therof But yet all this notwithstanding aswell reason as the practise of the learned might easily be auoided bicause all is but the reason and practise of man if the onely wise God had not leafte vnto vs the whole doctrine of Christianitie comprehended in verie fewe words examples whereof we haue diuerse bothe in the olde and newe Testamente whiche may be a sufficient warrant for enterprising thus briefly to comprehend Christianitie If any shall take exception against the preaching and opening of the lawe in this cleare lighte of the gospell calling it as it is called in the seconde Epistle to the Corinthes the ministerie of death the killing letter let him vnderstand that the holie ghost in the same place speaketh of the lawe without Christe what it worketh in our infirmitie whereas otherwise of the law being considered in the couenant that is in Christ it is truely saide by the Prophet in the Psalme The lawe of the Lorde is perfect conuerting the soule the statues of the Lorde reioyce the heart c. At the publishing of this lawe of God there was great terrour feare on euery side For as appeareth in this former chapter the mount Synai was all on smoke and the Lorde came downe vpon it in fier and the smoke thereof ascended as the smoke of a fornace and all the mount trembled excedingly The people hearing the thunders and lightnings and the sounde of the trumpet seeing the mounteine smoking and feeling such terrible trembling and shaking of the earth fled and stoode a farre off making earnest suite vnto Moses that he would speake vnto them and that they might not heare the Lorde least they died so great was their feare and so woonderfully were they amased at the matter It was very requisite and necessarie that this maiestie of the lord should come in with the entrance of his worde For we are giuen to make small reckoning of it lightly to reiect the authoritie thereof For doe not thousands imagine that they sufficiently reuerence the maiestie of the Lord when notwithstanding they liue without all awe feare and reuerence of his word Nedeful therefore was it nay most necessary that the maiestie of the Lord should visibly come forth after a glorious maner at the deliuery of the word that men might vnderstand that the neglect of the worde is the contempt of the maiestie and honor of the Lorde For the Lorde hath coupled his honor and glorie to his word so that they can not neglect the one but that they must in so doing cōtemne and despise the other Those plentifull testimonies that are recited to the Hebrues to aduaunce the dignitie of Christe prouing his diuinitie and giuing him superioritie aboue the Angels are in the seconde chapter applied by way of exhortation to the reuerencing of his worde telling them that if the worde spoken by angels was ratified and that euery disobedience receiued a iust recompence of rewarde how could they
any which cannot but leade vs in beliefe to hope for more mercy from him then from any other If any thinke that prayer is not suche worship of God wherewith he is so delighted but that he can bee content that others as Sainctes or Angels should also haue that honour let them peruse the 50. Psalme and they shall finde that the Lorde preferreth this seruice of his to bee called vppon in necessitie aboue all sacrifice and outwarde worship The Churche of Rome will not giue out licence to offer sacrifice vnto Saintes that bee departed from this life and yet the Lord setteth prayer in dignitie aboue sacrifice making it a seruice that doth more honour him then doth that other For what greater honour can he haue then to bee magnified in this greatnesse of his mercie that hee shoulde bee the onely sanctuarie for the distressed in their calamitie The Angels themselues haue refused to bee worshipped of men knowing that the Lorde wil not haue his glorie parted vnto others In the Reuelatiō Iohn professeth that he fell down to worshipp before the feete of the Angel and that the Angel saide vnto him Se thou do it not for I am thy fellow seruant and the fellow seruaunt of thy brethren the prophets and of them which keepe the words of this book Worship god The Angel refuseth worshippe placeth himselfe as a seruaunt among them that serue the Lord after his worde and chargeth him to worship god Let vs learne to bridle this affection that seeketh to be approued vnder the title of a good intent for it is a strong persuasion to the fleashe that the Lorde cannot refuse but well like of whatsoeuer worshipp wee offer so it bee to no other thē those that are beloued of him of whom he hath declared his likeing by graces and gyftes graunted vnto them in greater measure then vnto the common sort of his seruauntes We may well suspect our infirmitie when the Euangelist Iohn was almost carried away with his weaknesse in this parte For the infirmitie of the flesh reasoneth thus Can it be any offence to honour aduance them whome God himselfe hath honoured Hath not God himself declared by his graces giuen vnto them what reckoning he maketh of them Can we make too much of them whome God so tenderly loueth These are the pathes of good intents wandering without the worde Nay they proceede further If wee shall be approued of the Lorde wee must creepe into fauour with those that are deere vnto him and the next way to haue fauour with him is to growe into the fauour of those that are neere aboute him according as the practise is to get the good lykings of men that are of greate calling heere in earth by growing into the lyking of those their seruantes that can doe moste of all with them But we are taught of the Lord himselfe that his wayes differ from oures as farre as Heauen differeth from the earth and that the Heauens are not so farre in height aboue the Earth as are his thoughts aboue oures So that wee offer exceeding wronge vnto his maiestie while we thinke to bring him vnder the condition of mans infirmitie whose good countenance cannot be obteyned vnlesse in the persons of those whome hee especially lyketh of by brybing or flattering of them he him selfe may seeme to be honoured and the holde of his fauour craftily vndermined The word of the Lord shaketh off all such follies telling vs that it is the hearing of his worde keeping of the same that getteth credite with him that maketh vs allied vnto him euen to become truely the mother sister or brother of him as wee read in the gospell after S. Luke in the which place he doeth so commend this kinred as I may call it of his worde that he maketh no reckoning of any other but in respect of that Wherein hee doeth notably reproue the foolishe fancie of fleashe and bloud which imagine that they can offer nothing vnto the virgin Marie wherin they shall not binde him vnto them the Lord therefore is constrained to signifie that those naturall respects preuaile not with him as with weake men but that the hearing of his worde and doeing of the same is all in all with him and the onely worship that pleaseth him which when it is wāting he accepteth of no seruice haue it neuer so greate shewe of mans reason for it As wee may not take vpon vs to worship any besides the Lorde no more is it lawfull for vs to giue any worship to the Lord but onely that whiche is allowed in his word and therefore hath he forbidden vs to make any grauen image imagining that way to please him and to doe a worke that is acceptable vnto him For those that bow vnto grauen Images thincke and say that the Lorde is serued therein and that they doe it not vnto the Image but vnto the Lorde represented vnto them in the Image but the Lorde in this commaundement forbiddeth as well the false worship of the true GOD as the giuinge of any parte of his true worship vnto a false God I meane vnto any besides the onely true god It commeth all from one founteine to dare be bolde to giue vnto him any worship beside that which he hath cōmanded and to worship any other besides himselfe which thinge he hath in many places plainely forbidden therefore in this cōmaundemente he represseth this intollerable boldnesse of man that in his owne deuotion will presume to please the Lorde either in the worshipping of others or in any other maner of worshipping him than he himselfe hath opened in his worde In this seconde parte concerninge grauen Images there are certeine wordes which beeing layde open will make the better entrance to the true sense and meaning of the whole in consideration whereof it shall not be vnprofitable briefely and in a worde to touch them It is saide here that he is A ielous God which signifieth that he can not suffer vs to ioyne any with him in the cause care of our welfare A kinde of speach borrowed from husbandes who can not abide to see the mindes affectiōs of their wiues entangled with any other men but require to haue them kepte pure and chaste to them selues alone The pursuing of his displeasure whiche is heere recited towarde the thirde and fourth generation of them that hate him seeming to maintaine vnrighteousnes in the Lord is to be vnderstoode of such children as treade in the same stepps of iniquitie with their fathers For otherwise that of the Prophet Ezechiel is true The godly sonne shall not beare the iniquitie of his vngodly father These thinges beeing now made plaine vnto vs let vs goe forwarde with the matter that wee haue in hand The Lorde God in forbidding the worshipping of images and so vnder that all other kinde of worship inuented by man addeth this reason to disuade vs from it because hee is become our God who
affections which are noted to bee in vs by the fourme of speaking For to what ende should the holy Ghoste will vs to doe no murder if there were no disposition in vs thervnto This is the cause why the holy Ghost dealeth so plainely with vs in telling vs what we are that our care may be great to reforme it And when we shal haue profited any thing herein it may be acknowledged from whence we had that whiche we are assured was not to be founde in our nature The holy Ghost therefore in this place detecteth our nature of want of loue nay of hatred crueltie whiche otherwise we should not haue marked no nor suspected our selues of it if we had not had warning from the almightie that our nature is poysoned therewithall For if a man not fearing God yet otherwise of good vnderstanding to cōceiue the trueth of things be demaunded what his opinion is of himself whether he be prone bent to hatred whether he findeth his nature greatly inclining thereto or no he will with great protestation constantly affirme that in him he thanketh God there is no suche matter abiuring it with admiration and woondring how any man should be brought to think so of him thus in the not vnderstanding his owne corruption he seeth not what neede he hath of a sauiour redeemer and therefore whatsoeuer hee sayeth is in deede and trueth vnthanckfull for that benefite while in finding no great thing amisse in himselfe he cannot see what way he should so greatly be beholding to a sauiour that would answer for his transgressions which in his owne opinion is no greate matter to doe they being either fewe and so borne out in the number of those good thinges which he hathe done or else none at all Moreouer if wee shall haue done something or diuerse thinges that may be thought louing and friendly yet if the inclination to wrath which is by nature in vs be either not knowen or being knowen the strength thereof shall not bee subdued and the sting pulled out that it reigne no more within vs we shall neuer be prouoked by any euill dealing of others but that foorthwith letting the reyne go to our heart we shall dishonour his name in following the rage of our minde contrarie to the lawe of our god So might it come to passe that a man hauing some good opinion of him selfe for some outwarde things but neuer tryed with iniurious dealing of another might take it to go well with him when notwithstanding this corrupt nature of his standeth whole in her full force and strength beeing neuer a whit subdued vnto the spirite as hee well perceiueth when that any great occasion shal be offered to try him with all We see then how iust cause there is that the Lord should admonish vs of this corruption of hatred which is within vs not onely that we should see the benefite of our Sauiour and mediatour but also that subduing it and treading downe the strength of it we might finde free passage to doe and not to be remoued from doeing the workes of mercie and loue whiche are heere cōmaunded euen the contrarie of those that as we haue heard were forbidden vs We are commaunded to haue care of the body and life of our brother to mainteine it as his necessitie shal require and our abilitie can perfourme remembring that the Lord hath commited that care vnto vs. The Iewes were commanded to make places of refuge and defence where the guiltlesse persons might haue protection against the rage of them who pursued them vnto death that as it is written in Deuter. innocent bloud be not shedd within their land and least bloud should be vpon them for these are the very wordes of the texte in that place signifying that the not regarding and prouiding for the safetie of their life were matter sufficient inough to make them their land guiltie of their bloud that thereby they might well vnderstand that the care of their brethrens life was commended vnto them not without greate danger if there were to be found any negligence therein Mercifull dealing is heere commaunded towardes all but especially towards inferiours widowes fatherlesse children and those that be in any greate extremitie A notable practise we haue of this in the person of Iob suffering his seruauntes to pleade their right and to maynteine their good cause before him not vsing his authoritie to oppresse them and crueltie to execute his rage without regarding the equitie of their cause only standing vpon his owne authoritie ouer them If I did contemne the iudgement of my seruaunt and of my maide sayeth Iob when they did contend with me what then shall I doe when GOD standeth vp and when hee shall visite me what shall I answere he that hath made me in the wombe hath he not made him Here is the true tryall of a mercifull man for it is no commendation not to offer wrong vnto those who are our equals and able to match vs but then haue we true tryall of our affections that there is some mercie in trueth within vs when we shall shewe pittie and compassion towardes those whome for our authoritie or place that we bee in wee might easily oppresse when we shal be kept from fleshing our affections vpon those that lay open vnto vs hauing no fence of power or credite that is sufficiently able to holde vs His example of compassion is no lesse commendable towardes all of them that were in any greate want or extremitie as the holie Ghoste vnder his person witnesseth in these wordes I deliuered the poore that cryed and the fatherlesse and him that had none to help him The blessing of him that was ready to perish came vpon me and I caused the widowes heart to reioyce The Iewes were bound to declare their compassion towardes their brethren by that lawe which commaunded them to lend their brother that was needie amongst them sufficient for his neede taking for assurance a pledge whiche hee might forbeare as appeareth in Deuteronomie where they haue a streight charge that when the yeere of Iubilie should approche at what time all men were charged to relese their debts they should not at that time shut vp their compassiō from him that would borrowe for his nede but frankly giue vnto him notwithstanding the yeere when all debts must be released be euen at hand There is a promise added to incourage them that for so doeing the Lord would blesse them in all that they should put their hand vnto They were charged also to relieue their brother or the straunger that dwelte with them who was fallen into decay forbidding them in expresse wordes to take any vsurie or increase of suche either of money or meate as appeareth in Leuiticus vsing their goodes to suche comforte of their brethren as might wel witnesse the loue that they had vnto them The lawe and commaundement that was giuen to
taught otherwise Let them vnderstand that there is no vsurie that is nowe in vse with vs that can be vpholden by their doctrine For proofe whereof I referre my selfe vnto that whiche is written by that worthie instrument of God Maister Caluine vpon this matter in his Commentaries vpon Ezechiel Chapter eighteene a man that hathe sayde the most for the allowance of vsurie in some speciall cases his wordes are these Nunc videndum est quando a quibus accipere foenus liceat Hîc autem valere debet sententia illa neque passim neque omnia neque ab omnibus Hoc quidem dictum fuit de muneribus lex illa imposita fuit praesidibus prouinciarum sed optimè quadrat huic causae Non omnia igitur accipere conuenit quia si modum excedat quaestus quia id pugnat cū charitate etiā repudiandus est Diximus quoque morē vsum cōtinuū vitio nō carere Iā neque passim quia foenerator vt dixi locum habere non debet neque ferri in Ecclesia Dei. Deinde nō ab omnibus quia a paupere semper foenus accipere nefas erit Nowe wee must consider when and of whome we may take vsurie And here that common saying taketh place not euerie where not alwayes not al things not of all men This was spoken of giftes and this lawe was made for the rulers of prouinces but it agreeth verie fitly vnto this cause A man may not therefore take all gaine for if it exceede measure bycause that is againste charitie it is to be refused and we haue sayde already that often to vse it and to make a common and vsuall practise of it can not be without fault Neither is it to be allowed euerie where bycause the vsurer as I haue sayde ought to haue no place nor once to be suffered in the Church of God. Moreouer it is not to be taken of all men bycause it shall alwayes bee extreme wickednesse to take vsurie of a poore man This is the opinion of that man who of all other giueth moste libertie and is thought to bee moste fauourable in this cause As for him that liueth vpon vsurie as the husbandman doth vppon his husbandrie his iudgement is that he ought to be thrust out of the societie of men Thus muche for his iudgement whome some vsurers in this matter pretende to build vppon We see in this commaundement what hedges and fences the Lorde hath made for the safetie of our goods to reserue the proprietie and benefite thereof vnto our selues and to keepe vs also from witnessing any want of loue by breaking in vpon any other mens goods vnlawfully This want of loue witnessed by euill dealing with oure neighbours goodes was likewise prouided for by lawes made for their faithfull dealing that had any thing giuen them to keepe We reade in Exodus that if a man deliuer his neighbour monie or stuffe to keepe and it bee stolne out of his house if the theefe be found he shall pay the debt if the theefe be not founde then the maister of the house must be brought vnto the Iudges to sweare whether hee haue put his hand vnto his neighbors goods to defraud him of it or no not beeing acquitted of that suspicion before he had purged him selfe by an othe But if a man shall deliuer vnto his neighbour to keepe asse oxe or sheepe or any beast and it die or be hurt or taken away by enimies and no man see it the owner hearing him testifie by an othe that there was no deceit of his part in the matter must holde him selfe contented therewith If it were stolne from him to whom it was giuen to keepe hee must make restitution to the owner thereof bycause therein appeared his negligence If it were torne in peeces which might bee notwithstanding his diligence were neuer so good he must bring some part of it and shew that it was deuoured and in so doing hee is not bound to make it good as appeareth in Exodus These testimonies are here brought in to testifie how carefull the Lorde is of faythfull and louing dealing with our neighbours in their goods and to let vs see and vnderstand that wee are not so free from duties in that behalfe as commonly we are wont to esteeme our selues to bee but that wee stande bound before the Lord to leaue recordes behinde vs of our louing affection towards them when so euer by any occasion wee shall haue to deale with their goods What naturall man canne bee persuaded that there is any conscience binding to restore goodes that were put in trust vnto him if they should be stolne What naturall man would not fret and fume at this that when his neighbour maketh request vnto him to keepe it hee should notwithstanding bee bound to aunswere it if it were stolne or be troubled for his goodwill to purge him selfe before a magistrate by an othe that there was no vnfaithful dealing on his parte with those goodes Would not flesh and bloud storme at this as an vnlawfull and vniust thing But the iust Lorde by these lawes letteth vs see that wee stand more bound vnto louing dealing with our neighbours in their goodes than our corrupt nature woulde willingly yealde vnto And those lawes are good glasses for vs thus farre to looke into them that wee may learne that wee are bounde to shewe more fidelitie and loue towardes oure neighbours in their goodes then our corrupt nature can bee brought with any goodwill to acknowledge The negligence whereby an other man suffered losse or damage in his goodes was accounted as a kynde of deceite and iniurie before the Lord he was bound to make it good through whose negligence it did perish according as it is written in Exodus When a man shall open a well or dig a pit and couer it not and an oxe or an asse fal therin the owner of the pit shal make it good and giue monie to the owners thereof but the dead beast shal be his What shall we then think of thē that of deliberate purpose wittingly and willingly shal bring damage or losse to their neighbours when carelesse negligence not being ioyned with any purpose to hurt or impouerish is boūd to make good the hurte and damage of his negligence and yet nothing is so common nowe a dayes euen among christians and gospellers as vpon the least grefe or displeasure conceiued to force a man to spend his monie and goods in suite of lawe These men are farre from fearing the punishment of negligence while their deliberate purpose without any lawfull cause to impaire his wealth is accounted as no fault with them no not halfe the price of their displeasure be it neuer so vniustly or without cause conceiued We haue heard how carefull the Lorde is to make safe passage for our goodes whether they come within the coast of the borrower receyuer or carelesse passinger The same care hath he
should stande charged towards his crate good name then towardes his goodes For as the holy Ghoste witnesseth in the Prouerbes good name is better then great richesse and the louing fauour of men whiche doeth followe it is aboue siluer and aboue golde This must cause vs to become carefull lest we should annoy him in so great a benefite and treasure of his as credits and good name is by good right accounted of by the holy Ghoste The togue therfore is here inioyned not to caste foorth by want of loue any suche speech as might leave behinde it the stayne and soyle of infamie reproche vpon his neighbour That the hurt and annoyance of the tongue may rightly be considered vpon it shal be good to proceede to the danger and damage of it particularly The first is when in open place of iustice iudgement any man shal of malice and will will testifie or depose that whiche is vntrue against his neighbour Which howe heynous a thing it is before God may appeare by the punishment that the Lord did appoint for the transgressours herein whiche was to haue the same punishment that he should haue had whō they did falsely accuse if the accusation had beene proued true As it is writen in Deuteronomie And the Iudges shal make diligent inquisition and if the witnesse be found false c then shall ye doe vnto him as hee had thought to do vnto his brother so thou shalt take euill away froth of the middlest of thee and the rest shall heare this and feare and shall from henceforth commit no more an such wickednesse among you Therefore thine eye shall haue no compassion but life for life eye for eye toothe for toothe hande for hande foote for foote The false witnesse therfore in the judgement of God is as great an offender as if he had done that in deed himself whiche vntruly he doth charge another withal therefore must he reckon with the Lord for committing that sinne himselfe howe heynous soeuer it shal be that by his testimonie and speeche an other is wrongfully blamed for As for example if he shall wrongfully accuse a man of murder he is in the same fault before God as if he should haue cutte any mans throate for false witnesse maketh them doers of that which vntruly by wordes they put upon others And because of the daunger that might grow herein the Iudges were charged not to receiue testimonie of one alone against his neghbour but at the lest two should testifie in euerie matter before any judgment should go against the man. For when the testimonie of two or three is thoroughly examined the falsehode if there be any may soone be found out whiche might ham better couert vnder one mans testimonie alone This may teache vs howe carefull the Lorde is to preserue the credite Of man from the malice hatred and venome of a false witnesse The Lorde also hathe charged the judge moste strictly that he hurt not the right and cause of any man with his tongue and sentence so carefull is the Lorde to keepe vs harmelesse from this member that is so tickle vnto euil Therefore Iudges and those that be in place of iustice are charged in Exodus not to ouerthrowe the right of the poore in his suite but to keepe them farre from a false matter either to pronounce it or to admitte of it because as it is there saide the Lord wil not fie a wicked man They are forbid there to receiue giftes because those wil blinde the eyes of the wise These are the charges that be giuē vnto them that sitte in place of iustice For the Lord meaning to make an harborowe againste all the winde weather of an euill tongue woulde neuer leaue the parte vncouered where the weather were likes to bring the greatest daunger And if the Lorde so mislike false witnesse that he would haue no place to be a sanctuarie for it he can neuer abide that wrong to be offered vnto him that his owne sacred seate of iustice should become the throne thereof It is no small matter before the Lorde to dare defile his seate with a false sentence And notwithstanding it seeme no one matter to pronounce a false sentence and to beare out an euill man or euill matter yet is it amongest the euils of the tongue the greatest to ouerthrowe the right of the righteous and to iustifie the wicked and so muche the more because that throne of the Lord place of iustice execution for the wicked is by that meanes made a denne of theeues and wickednesse Can there be a more monstruous sinne then this of the tongue to adiudge him the garland and crowne of a cleare and iust man who hath deserued the hyre and punishment of reproche euen from the seate of the Lord And whiche more is to make the Lorde to put the crowne vpon the head of the wicked and the halter about the necke of a iust man whyle sitting in his place and seate as it were in his name and for him they doe it iustifying by their sentence a wicked man or wicked matter whome the Lorde abhorreth and condemning the iust whom he approueth The Lorde doth threaten them that sitting in place of iustice and iudgement do bolster euill men and euill matters with those punishments and that in this life that of all others they doe moste mislike euen to be in contempt reproche and inwarde misliking of the people according as we are taught by the holy Ghoste in the Prouerbes It is not good to haue respect of any person in iudgement He that saith to the wicked thou art righteous him shal the people curse and the multitude shal abhorre him but to them that rebuke him shal be fauour and vppon them shal come the blessing of goodnesse It is feared lest if men should set them selues in that place against euil men causes it were the way to make them subiecte to displeasure and losse of fauour with many without any gaine of good report but the holy ghost saith in that place that the blessing of good liking shal be vpō such wher as the other labouring by vpholding euil matters either to keepe friendship or otherwise to make all stand in awe of their displeasure so to speake of their greate authoritie with admiration of it shall finde the contrarie euen the secret misliking of al howsoeuer for a time feare may keepe it in that outwardly there be no exclamation outcrie against it In the word of God not onely those are charged with this sinne of false witnesse that first sett on foote and erecte a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it do vphold the same For notwithstanding it were set vp yet must it of necessitie fall downe againe if it should finde none that would by the receyuing and approuing there of
in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature ▪ and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil mā without any moderation of that mēber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the cōsideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this cōmandemēt is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against
them something to quiet them withall by loue rewarding rather then reuenging their frowardnesse There is loue and therefore the chiefe propertie thereof can not bee wanting whiche is to be patient and long suffering The litle bearing and forbearing one of an other bothe publiquely and priuately doeth plainely speake that loue is not to be found in the nature of man but is an especiall gift of god For so sicke are we of selfe-loue and so voide of the loue of others that not onely we cannot passe by the transgression of our brother and by a louing hyding of the same cure it but also we can hardly abide that any should in any thing thoughe not euill either in opinion or affection be diuided from vs Nay whiche more is oftentimes we woulde haue all our friendes beare an heauie countenaunce towards him whom we for priuate causes haue begone to mislike But true loue is patient and suffereth long forgiuing others euen as God for Christe his sake hathe forgiuen vs. Neither is there any thing in vs worthie of praise in this worke of loue if this patience and long suffering be absent For asmuche therefore as bothe there hath bene shal be also vnto the end of the world in the children of God weakenesse and wantes bothe in iudgment and in affection it is moste necessarie for him that shall haue dealing with any whatsoeuer to craue earnestly at the handes of God for this excellent stay of loue which is called patience or long suffering without the which it wil be impossible to liue Christianly in any societie howe small so euer especially is this gifte necessarie in these latter dayes where all places and persons almoste are full of offence It is to be obserued that this propertie of loue is not onely at variance with hastinesse that is so soone displeased and so easily offended but also with that other extremitie when a man is so ouerwhelmed with displeasure conceiued as that notwithstanding hee burst not out into heate yet he suffereth his affection towardes the man altogether to quenche in him ceassing any more to shewe forth the fruites of a louing heart Therfore in fewe wordes to comprehend the nature of this propertie of loue it is that good affection whiche passeth through vnkindenesse to vtter it selfe and breaketh through displeasures to make it self knowen by louing deeds being in verie deed the power and work of God and therfore able so strongly against suche strong lets to preuaile It is also said of this loue that it is Bountifull a second note or effecte to discerne it by The worde signifieth him that is courteous gentle and readie to pleasure an other whiche is rather the cause of bountifulnesse then bountifullnesse it selfe For when the heart standeth so sweetely affected it cannot easily be letted from plentifull witnessing of the same as occasion and abilitie will permitte That this is a propertie that cannot be sundered from loue it doeth appeare in the loue and affection whiche parentes beare vnto their children How gentle are they to them howe readie to seeke the pleasuring of them howe plentifull and liberall therein Which commeth wholy of a tender affection towards them This fruite of loue is fitly ioyned vnto the other for when a man can not onely beare the displeasures vnkindnesse of men but also is of a gentle franke dispositiō readie to deserue wel of men howe can there be any thing more required For his patient spirite wil not easily take offence at the euil dealinges of others and his mylde affection will as hardely vse euill dealing towardes another Therefore peace is soone purchased and long continued where there is plentie and store of suche affections Euerie man may see how hard a thing it is to finde either of these fruites of loue For where is that man almoste to bee found that will beare any vnkindenesse at the handes of another Or where is that gentle disposition that hath a grace and facilitie in readinesse to doe well vnto another If any shal haue obteined the one he thinketh it therefore almoste an vnlawfull thing to request the other at his handes For if he be a man that can beare somewhat with the vntowardnesse of others he taketh the desert thereof to be so great as that it were not lawfull to looke for any courteous dealing from him but to holde them selues well satisfied with that other so as euen that were to be vnthankfull for it if they did but seeme to require any thing to be added more vnto it Likewise if any be founde of a gentle and readie affection to pleasure others he thinketh his so doing to carrie with it a dispensation and priuilege for his not bearing of vnkindenesse at the handes of others so harde a thing is it to match these two together But how hard soeuer it be to find these two coupled together in any one yet this is an assured trueth that wheresoeuer loue is there are apparant tokens of them bothe There is bothe patience towardes infirmities and readinesse to deserue wel of those howe many soeuer we shal loue It is lamentable to consider howe farre the dealings of men swarue from these properties Euerie man saith he is in loue and charitie with al men yet if he shall neuer so litle be offended he cannot be kept either from plaine reuenging or at the least from letting go al good liking of the man And as he cānot be kept from reuenging no more can he be dragged and haled to well deseruing of any yet for al this persuadeth he himselfe that al the loue and charitie that is required in a man doeth dwel plentifully in him so vnskilfully vncharitably do we iudge of loue and charitie as if he loued a man who were not prouoked by any affection boiling in him to hate or at lest to mislike him whereas in verie deede loue is a tender liking conceiued of a man and so greatly delighting affecting of him that it maketh him bothe merueilous apt and easie to doe whatsoeuer may pleasure him and also verie harde by any griefe or displeasure to let goe the good liking that once he hathe conceiued of him The worlde knoweth not this affection for it is the speciall worke of Gods grace It needeth no long speeche to declare that the world is not acquainted with it for euerie man almoste is carelesse in offending other so farre is he from this affection that is so readie to pleasure and euerie man also is impatient of the lest displeasure that may be offered from any other This that hath ben spoken of the rarenesse of this affection which we cal loue may not beget in vs a despaire to come by it but a care earnestly to seeke it where it may bee had and wil be had of so many as in the carefull desire therof shal multiplie their petitions prayers to God for it which must be so much the more feruent and often as
ground of our heart and loue seeketh not all her owne but oftentimes frankly and freely giueth of her right vnto god Herein also we may discerne that loue hath great things in it that it mightily carrieth the affections to that which it loueth keepeth them occupied there euen oftentimes to the neglect of it self The rarenes of it and the great mesure that we shall see our selues come short thereof must force vs to often earnest prayer to God for it wherin it shall be profitable to remember that this not seeking of our selues but the good of others is in trueth the next way to benefit our selues For as the hād which is occupied alwaies in giuing forth help to the mouth or other partes of the body doth in so doing prouide for it selfe hath his nourishment help and health of that whiche it hath giuen vnto the mouth so by the especiall working of God it commeth to passe that our benefite is inclosed in that which we bestowe vpon another and he becōmeth the best husband for him selfe that is most employed according to his calling vppon other This is a speciall work we may see of Gods grace for our nature is wholy giuen to attend vpon her selfe little regarding so matters go wel there how it fareth with others abroade Loue in like māner is knowen thus that it is not prouoked vnto anger it is not easily incensed though wrong be offered vnto it For the heart is so knit by loue that it can well beare many wrōgs This note wherby loue is discerned differeth not much frō that propertie which was spoken of in the first place saue that to speake properly that is a meekenesse ioyned with doings this with suffring This hardnes to be prouoked vnto anger is procured by the help of that which foloweth being another token of loue that it thinketh not euill or imputeth not euill For in as much as it standeth not vpō the matter examining the euil dealing that is in it but by loue either altogether passeth ouer it or else twiteth and blameth some other thinge for it as a cause that moued the doer therevnto and so remoueth it from him therefore it cannot be incensed therewith or prouoked vnto anger Parents in dealing with their children do plainely proue that loue wanteth this diligent considering thinking vppon or through examining of the euil of their children For how many of their froward doings do they passe ouer not examine at all In how many thinges which they se to be offences in thē doe they notwithstanding put ouer the whole blame thereof to some one thing or other as that their frowardnesse commeth for lack of sleepe or want of meate c. For loue cannot ryfle into the euill to be musing and thinking much vpon it diligently examining the wickednes how great it is that doeth appeare in it loue cannot stand vpon it to gather together the coniectures that may be had of great euill to be in it Hereby it appeareth that loue is far from suspicion of euil where there is no apparant tokē thereof seeing it passeth with such speede and turneth the thoughts so soone from musing vpon and examining seene and knowen euils in those whome it loueth It is also incident vnto loue as a true marke to discerne it by not to reioyce in iniquitie but to reioyce in the trueth So doth the holie ghost report of it in this place The trueth wherein he that loueth is said to reioyce signifieth true and sincere dealing according to the vsuall speech of the scripture which may also be vnderstode in that it is set heere against iniquitie or vnrighteousnesse as being contrarie thervnto This propertie of not reioycing in iniquitie is very fitly ioyned vnto the former For in that it was said not to thinke euill but friendly not to impute it it might bee thought that loue had a delight in the euill dealing of him whome shee loueth therfore is this added that it reioyceth not in his euill dealing vnrighteousnes For these may wel stand together not to search into euill thinges to withdrawe his affection from the offender therein and yet for all that to bee grieued that the thing is done For he well vnderstandeth that that whiche is done vnrighteously can not but turne to his discredite and reproch which he wold bee loath should happen vnto him whome hee so tenderly loueth The most wicked man that liueth would bee loath that the man whome he loueth should doe any thing whiche in his iudgement coulde not but bring harme or hurte vnto him and when any such thing escapeth him hee is grieued and vexed at it If it be sayd against the trueth of this that when one wicked man loueth an other yet he will reioyce at many things done wickedly and vniustly by him whome he loueth To this it may be answered that hee according to the blindnesse and hardnesse of his heart thinketh not that his suche dealing will any waye turne to his hurte or discredite but thinketh rather that it will woorke his credite amonge those men that hee vseth to make account of as for feare of punishment from GOD against him that is farr out of sight Herevpon it is plaine that perfect loue is not to bee found but among the godly for all other through blindnesse and hardnesse of heart reioyce at many thinges done by those whome they loue which are not sincere and righteous and therefore must turne to their hurte from the handes of the Lorde which yet they do not so much as once surmise bicause their iudgement of things is not according to the word of god Heere falleth downe that great piller of Poperie which cryeth with open mouth for loue and vnitie and yet smothereth trueth righteousnesse and sinceritie reioycing and triumphing in that which the trueth and righteousnesse of God set downe in his woorde vtterly condemneth Here also is condemned that damnable sect whiche termeth it self the Familie of loue who vpholding their loue like vnto the Papistes are cleane gone from the trueth and righteousnesse of God approued by his woord vnto a righteousnesse approued by the reuelation of their owne spirit making the woorde of GOD the playnesong whiche their spirite may descant vppon as seemeth good vnto it selfe but alwayes so that there be no melodie but from their owne mouth For they will haue the woorde to haue no soundnesse nor certeintie in it selfe Heereby is all the friendshippe of the wicked condemned who will haue no long liking of any but suche as will ioy with them in their wickednesse for they will not holde friendshippe with them that will not lend them the credite of their countenaunce and if neede bee of their othe also to helpe out euill causes withall Heere also are all these detected of want of loue who publishe abroade the infirmities of their brethren to those to whome in no consideration it is behouefull to be knowne Loue reioyceth not in iniquitie nor in
that the word of the Lord came vnto Abraham in a vision saying Feare not Abraham I am thine exceeding great reward And Abraham said Oh Lorde God what wilt thou giue me seeing I goe childlesse Beholde to me thou hast giuen no seede wherefore a seruaunt of myne house shall be myne heire Then the worde of the Lorde came vnto him saying One that shall come out of thine owne bowells hee shall be thine heire Moreouer he brought him foorth and sayde Looke vp nowe vnto heauen and tell the starres So shall thy seede be And Abraham beleeued the Lord and he accounted that to him for righteousnesse By this testimonie we see that Abraham was accoūted righteous not in part righteous or half righteous but with out any addition it was sayde of him that he was righteous before he had any sonne and therefore before he could offer vp his sonne in sacrifice euen then when he made complaint vnto God for that he had no sonne and therefore a seruaunt must bee his heire beleuing the promise that thē was made vnto him for a seede and posteritie that shoulde come out of his owne loynes that fayth was reckoned vnto him for righteousnesse and hee him selfe accepted of as righteous before the Lorde Iames sayth that hee was iustified when his owne sonne Isaac was offered vppon the altar and that this deede of his in not refusing to kill his onely sonne for a sacrifice at the commaundement of God did so please the Lorde that he was iustified for it In the other place alledged the holy Ghost affirmeth that hee was iustified before his sonne Isaac was borne euen at that time when the promise was giuen forth that he should haue a sonne and that the beleeuing of this good will of God towardes him herein did so please the Lorde that he accounted of him as righteous for it Howe then Doth the holy Ghost differ from him selfe God forbid But the Apostle Sainte Iames attributeth that to the effect for being ioyned with his cause which the holy ghost in that other place giueth vnto the true and originall cause alone As if one man wold iustifie a workman and commend him aboue others for workes that hee hath seene him do and an other would in like manner iustifie the same but for the inward skill knowledge and conceiuing that he hath of the rules and principles of that trade or occupation what so euer which skill he may discerne by his speache albeit he neuer sawe him worke And albeit a man may say that he is a good workman bicause his worke is good yet if a man wil speake properly he must say he is a good workeman bycause his skill is good For his good skill in that trade is the cause of his good workmanshippe and the goodnesse thereof commeth from thence as from the proper founteine and cause Nowe euerie man knoweth that when any man is commended for his worke it is bycause of the skill and knowledge that appeareth therein and is ioyned therewith as the onely cause and occasion thereof Euen so bycause our fayth appeareth in our good woorkes as our skilfull knowledge dothe in our skilfull workmanship that is giuen to good woorkes which is peculiar vnto fayth as the proper cause thereof and a man shall bee called a skilfull woorkman for his skilfull workmanship when notwithstanding it is most assured that his skilfull knowledge is before his skilfull woorke as also the cause thereof and hee iustly may be called skilfull for it notwithstanding he should bee kept from vttering that his skill in worke many yeres after the perfect knowledge thereof The holie Ghost therefore in Genesis iustifieth Abraham as skilfull for his skill alone and in that epistle of Iames he iustifieth him as skilful of that worke wherein so much skil appeared For it may be lawfull vnto me for the better vnderstanding hereof to resemble fayth by skill and good deedes by skilfull workmanshippe bycause as good workmanship hath all the commendation for the good skill that appeareth in it so haue good woorkes all their praise from the fayth that hath begotten them and is necessarily ioyned with them This is also to be added that bycause there is not in our workes that perfection that is required we are constreyned to stand to the mercie of God and to seeke refuge there by a true fayth and this is the cause why we magnifie faith which otherwise is imperfect as be all things that are in vs bicause it applieth the mercy of God vnto vs wherby our sinnes are pardoned and the want that is in our worke not imputed And for proofe that the Apostle Sainte Iames giueth not that title vnto woorkes to iustifie but bycause of the fayth whiche hath begotte those workes and which is ioyned with them and couereth the imperfections that is in them in the same place where he ascribeth righteousnesse vnto Abraham for offering vp his sonne hee sayth that this scripture was fulfilled Abraham beleeued and it was reckoned vnto him for righteousnesse and he was called the friende of God So that all the commendation of this woorke is included in faith and giuen vnto it for the fayth of the doer For other wise hee should haue sayde Abraham wrought and that was receiued bycause it was righteous seeing hee had stoode vppon the commendation of his workes so muche immediately before and was euē yet in the same matter But he sayth Abraham beleeued and that was reckoned vnto him for righteousnesse They would match workes with faith in iustification and the Apostle when hee speaketh most of works doth shrowd them vnder fayth saying after mention of his best woorke that this Scripture was fulfilled in it Abraham beleeued and that was imputed to him for righteousnesse and not receiued in the righteousnesse and deseruing of it selfe and he was called the friend of God. And in the eleuenth Chapter to the Hebrues all the woorkes of the godly fathers are ascribed vnto fayth and by name in the seuenteenth verse of that Chapter this deede of Abraham is fathered vpon his faith For workes are so farre from iustifying vs that the cause why they them selues are iustified is in fayth For without fayth it is impossible to please God. And in this chiefe worke of Abraham that nowe wee haue heard of that Scripture of imputing righteousnesse vnto him was fulfilled Therefore the worke did not stande in any account for the worthinesse thereof but onely bycause the Lorde did impute it vnto him for righteousnesse which thing also it did not attaine vnto of it selfe but bycause of fayth whiche was ioyned with it It is to be noted that the Apostle Sainte Iames speaketh here but of one woorke as the offering vp of his sonne and that woorke also not done but onely purposed to be done If therefore his meaning had beene to debate the worthinesse of woorkes and what place they haue in the purchase of our saluation hee would haue taken woorkes
of words and sparing of no paines therein yet are they farre from this persuasion required of necessitie vnto true and faithfull prayer They receiue hope and are confident by reason of the laboriousnesse of their paynes in the multitude of prayers and other doinges of their owne deuising they knowe not what the mercie of God meaneth whiche onely worketh hope in his and maketh them humble euen in the doinge of those thinges that are commanded of him because it is the mere mercie and good will of God that hath wrought them in those that be his and that doth accept them and take them in good part at their handes The ende and marke that the seruauntes of God should sette before them in their prayers and petitions is to haue the Lorde glorified by perfourming that vnto his whiche he hathe promised to haue his mercie and power to come vnto the eyes and eares of men so euidently perfourming the trueth of his word that they may see and be forced to confesse that he ruleth here in earth Whē we are readie to pray either for good thinges to be giuen vs or for euill things to be taken frō vs the care to haue God his mercies magnified his goodnesse promised towards his to be seene come to light thereby to the credite name and glorie of the Lord ought principally to prouoke vs and to be the chiefe thing that should moue vs to make suite either for any good thing to bee giuen vs or to be eased of any affliction And therefore are we taught in this his prayer which is a paterne vnto all our prayers to begin them with the desire that his name may bee hallowed and his kingdome may come In the whiche petitions by the consent of all the godlie learned we ought to haue our mindes and senses wholy shut vpp within the desire that hee mighte haue a wonderfull name and be seene and knowen to reigne as a king in performing the trueth of his word here vpon earth And notwithstanding our good and benefite bee not diuided from this his glorie but moste neerely ioyned therevnto yet must we flie ouer the care of that in our thoughts and beginne our requestes in the earnest desire to see the tryall of his mercies and power promised vnto his experienced and made knowen in trueth and in effect Therefore you shall not looke for at my handes any seuerall declaration what particular things are conteined vnder the hallowing of his name or the comming of his kingdome for that were infinite in asmuch as there is no trueth promised in his worde perfourmed but in that same his name is hallowed and his kingdome commeth And I tolde you euen now that it was the desire of his name his glorie that must send vs to prayer and go before all our owne priuate commodities and respectes whatsoeuer When wee doe pray that his will may bee doone in Earth as it is in Heauen we are admonished in that petition that the glorie of his name and the power of his kingdome are not fundered from his will and worde It may not once enter into our thoughts that the Lord will be glorified in shewing foorth the greatnesse of his power and goodnesse any otherwise then as hee hath declared in his word whiche is the true wittnesse of his will. Wherefore whensoeuer wee are truely touched with the glorie of God his name or the aduauncement of his kingdome we are desirous to haue some thing perfourmed whiche in his word he hath approued In this petition wee haue warrant to pray vnto the Lord for any thing that in his word he hath promised to bestowe vppon his therfore are we taught to inquire at his mouth I meane euen at his word what his wil and pleasure is For to presume to aduaunce his glorie otherwise then he hath shewed vs in his worde is to tempt the Lord and to imagine to glorifie him or to purchase praise vnto him with that which by his word cannot be approued is not to honour but to dishonor the Lord for he hath coupled the glorie of his name the honour of his kingdome to the doeing of his wil. It was declared of late that notwithstanding the glorie of God and the comming of his kingdome be not diuided from the commoditie of his seruants yet ought his seruantes to cast their eyes vpon his glorie alone in the recital of those petitions In like man̄er ought we to iudge of this petitiō where we do craue for the doing of his wil that the in requesting of any thing agreable to his wil we ought not so much to loke vpon any commoditie cōming to vs therby as vnto this that therby his wil and pleasure taketh place and he is sene plainly perceiued to be iust true in his word and so by that meanes his kingdome is truely acknowledged his name hallowed We do confesse that he ruleth according to his word but whē we see the experience therof that whiche before was faintly in the mouth is now strongly conceiued in the hearte And who soeuer he be that hath the greatest portion of faith and most assured persuasiō of the good wil power of God that it watcheth alwayes for the perfourmance of his wil reuealed in his word he hath neede notwithstanding to haue his faith strengththened by experience and tryall of the mercies of God visibly performed in the gouernment of his church The Sainctes and seruantes of GOD are desirous alwayes to haue his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his seruaunts in their seuerall necessities according as they are recited in the booke of Kings he rendereth a reason why hee would haue the Lord to graunt their petitions That sayth he all the people of the earth may knowe that the Lord is GOD and none other This is the cause why the seruantes of God are desierous to haue their petitions and prayers which they make according to his wil to be heard and graunted euen that the glorie of his name may be aduaunced that it may be seene that hee ruleth and none other and that experience may iustifie the gouernement of God after his word Heere we see that blinde and ignoraunt prayers what deuotion and good meaning so euer be pretended are no prayers that euer the Lorde will accepte of and that suche as doe not serue the Lord after his word are cut off from all hope to haue their prayers heard to any benefite or comforte of theirs because the Lorde hath ioyned his mercie and power wherein hee will bee glorified to the performaunce of his will for the comfort and good of those that doe serue him after his worde Therefore doeth the Prophet Dauid make his seeking out of the preceptes of God a persuasion that he shall
tempest or health doeth succeede sicknesse when deliuerance commeth after imprisonment or plentie after pouertie These are so often sene by experience to come one after an other that notwithstanding men haue in their distresse prayed for them yet hardly can they be brought to think that they are blessings graunted to faithful prayer but rather imagine that they are thinges cast heere and there vpon men at aduenture And therefore where men are in those or such like distresses they hardly or not at all conceiue any hope to he heard Seldome doe they make any sute vnto God in faith especially if those afflictions lay sore vpon them but the children of God knowing that they are promised to haue the Lorde neere vnto them in all that they shall call vnto him for and that they shal be heard for the thing of the day vpon his day as their occasion requireth so doe they seeke vnto the Lord beeing sure in continuance to finde comforte at his hands and why they knowe assuredly that the Lord will haue his mercie and power tryed and seene heere vppon the earth in hearing the requestes of his in their distresse that by that meanes hee may bee truely feared and honoured of them according as it is proued in the booke of Kinges and also that by his hearing of their petitions in those their distresses they may be confirmed in the persuasion that GOD fauoureth them remitteth their sinnes and beeing at one with them is fauourably inclined vnto them in all their needfull demaunds Whosoeuer shall diligently consider of the places of Scripture in the olde Testament applied by the Apostle to the forgiuenes of sinns shall easily perceiue that the godlie haue taken their deliueraunce from their distresses as pledges of the remission of their sinnes and assuraunces that God for Christe was at one with them For their temporall blessings were not receiued of them but as confirmations of his reconciliation with them whiche proueth that which was said before that the Lord heareth the prayer of his in their necessitie to strengthē their faith in the remission of sinnes and persuasion that GOD for Christ is beecome fatherly affected towardes them his promises being visibly confirmed to them In Deuteronomie there are promises made vnto them that do giue diligent heede vnto the law and commandements of God to obey them that they shal be blessed in the fruit of their body in the fruit of their cattel in their comming in and going out in all that they shall put their handes vnto in causing their enimies that rise against them to fall before their face and the cause is added in the tenth verse in these wordes Then all the people of the earth shall see that the name of the Lorde is called vppon ouer thee and they shall be affrayde of thee It is therfore moste assured that the Lord will be seene to bee the GOD of his and to haue a kingdome heere vppon earth by graunting them their requestes when they shall call vppon him in their distresse by leauing outwarde blessings as plaine confirmations of his inwarde heartie good will that he beareth towardes them And for this cause doe his people craue those temporall benefites euen that it may bee seene that he ruleth vppon earth standing by his as he hath promised Wherefore whensoeuer their enimies oppresse them or by the want of any his accustomed benefites they seeme not to bee regarded of the Lord they cōplaine vnto him not so much in the consideration of their necessitie as in regarde of his glorie vsing these such like kind of speeches Wherfore should the Heathen say Where is now their GOD As if their chiefe care were to haue the Lorde his glorie vpholden in the confirmation of his goodnesse promised vnto his whiche is called into doubt of the vngodlie while they see those that accounted thēselues for his in affliction and oppression necessitie and want as if they were not regarded of him wherby the vngodly are imboldened the more to oppresse the righteous by calling into question the trueth of his promises made vnto his confirmed the rather in the continuing of their disobedience Very fitly therefore is the hallowing of his name the comming of his kingdome and the doeing of his wil set before the request of outwarde necessities because wee should demaund them rather in respect of his glorie that he might therby haue a name and kingdome here in earth and his wil perfourmed rather then wee to haue therein our alone necessitie releeued The godly in like manner returne the whole praise vnto him euen whē those things are graunted vnto them that seeme to be moste casuall and to come at aduenture Therfore in that Psalme before mentioned they are willed to praise the Lord and to tel vnto others what he hath done for thē when those things which seeme to be meere casuall and comming by fortune and chaunce are obteyned which clause of praysing the Lord and telling vnto others what thinges he hath graunted at the requestes of their prayers is added in the psalme vnto the end of euery seuerall benefite graunted vnto thē But al men cōceiue not this doctrin they are his children alone who in hart are assured that these which cōmonly we cal casual things are disposed by him at the pleasure of his will graūted as pledges of his goodwill to those that in trueth call vpon him and therfore in the last verse of that psalme it is said Who is wise that he may obserue these things because they be onely his children that haue this wisdome to obserue this to mark it to knowe that he disposeth these outwarde things to the good of his as pledges of his fatherly goodnes towards them and therfore they onely call vpon him for them in faith and in receiuing them doe assuredly in their heart reckon them as benefites receiued of him confirming their faith therby in the assurance of his especiall goodwill towards them By this that hath bene said it doth appeare that when we are oppressed with anguish of heart or vexed with any calamitie either of bodie or minde wee haue to seke our remedie at the hands of the Lord by prayer in assured hope to receiue no smal comfort thereby if in faith and hope of his mercies we continue in calling vppon his name It is a very hard matter and the worke of faith alone when a man is sore distressed seeth no means to escape then to call vpon God with faith and hope of beeing heard and if help shall come it is as hard a matter to ascribe it vnto the mercies of God as the fruit of prayer and an assured token of his goodwil rendering from the ground of our hart the praise that is due vnto him for it and strengthening our faith therby in the persuasiō of his mercies towards vs The seruāt of God glorifieth God in these things acknowledging from his hearte that God is the giuer
the sinne aboue all other to offend againste his owne bodie whiche doth committe it Neither are these two especiall braunches of filthinesse forbidden alone in this commandement but also all other vncleannesse and losenesse of life in this kinde and degree The meanes also whiche bring them on and do begett them or being begotten doe cherrish and mainteine them are here forbidden in this commandement as the want of temperaunce and sobrietie in apparell meate and drinke idlenesse euil companie euil speche and filthie communication in the which whiles we doe cherrishe our selues not bridling our affections we do tempt the Lord and running vppon the rockes that he hath forbidden doe hazarde our chaste behauiour For we haue no warrant of his safe conducting of vs vnder those sayles of vncleannesse but threatening that in so dooing we shall make shipwracke of all honest and chast behauiour For to walke in such wayes hathe no promise of protection from him they are not the wayes which he hath promised to prosper It doth become a christiā which loketh for mercie from Christ to humble himselfe vnto all suche conuersation as he is well assured that the Lorde imbraceth that hee may stande vnder certeyne hope of fauour and mercie from his handes For these thinges before recited and suche like are we forewarned of in the Scriptures to beware of as those thinges that lie in waite to deceiue vs and lay siege vnto our good conuersation to giue it an ouerthrowe Neither is the assault so weake as we suppose commonly that it neede not to be feared but so strong as beeing continued it preuaileth and corrupteth our good conuersation according as it is written to the Corinthes Be not deceiued saith the Apostle euill speeche corrupteth good maners By this one example of euil speech we may learne howe to iudge of all the rest It is not lightly to be passed ouer that he willeth vs not to be deceiued herein For this watche-woorde signifieth that our nature conceiueth not so hardly of the matter and therefore is the sooner to be deceiued by it This forespeeche I say pointeth out the ticklenesse of our corrupte nature and is vsed of the Apostle elsewhere after he hathe giuen admonition to the faithful for auoyding of the like matters as filthinesse foolishe talking and iesting concluding with these wordes Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience We suspect no danger in these thinges but the onely wise God biddeth vs take heede that we be not deceiued Can we nowe continue without feare of these enimies when the holy Ghost hath descried the daunger of them with so many blastes of his owne trumpet or dare we say there will followe no harme when the holy Ghost saith in plaine words that it doeth corrupt good manners and that for suche thinges the wrath of God commeth vppon the children of disobedience And euen in this commaundement we see that the holy Ghoste doth vouchesafe them none other name then the name of adulterie For sure it is that vnder this word they are forbidden by the testimonie of all the learned therefore it is well to be considered howe the holy Ghoste doth terme it and his reason whie he will haue it knowne by that name Sure it is that he is well acquainted with our nature which is accustomed to make small accompt of great euils and therefore to giue them names accordingly he is constrained to name the childe himselfe and cal it adulterie willing vs so to take it and to thinke no better of it whensoeuer we shall let the reyne goe to our affections not restraining them in these and suche like thinges The Prophet Ezechiel saieth in expresse wordes that pride fulnesse of bread and aboundance of idlenesse were the sinnes of Sodome that brought downe fire brimstone frō heauen vpon them Thus the holy Ghost writeth the meanes of vncleannes and filthinesse blameth them for al that punishment that followed their abhominable vncleannesse and filthinesse not to be named teaching vs thereby that we may not mainteine this excessiue eating and drinking proude and wanton attyreing of our selues and surfetting vnder the name of good fellowshippe ciuil behauiour and suche like titles but that we knowe them by the names whiche the holy Ghoste hathe giuen vnto them who knoweth better then we what they are and therefore hathe giuen them their names accordingly Our nature if wee knewe it as the trueth is needeth not to be made tame vnto sathan by any such meanes We are of our selues inclined too much to imbrace him and nothing so wylde that way as were to be wished Being therefore so ouertractable of our selues what madnesse is it to offer him those blockes of aduauntage wherby his temptations with more spede ease may mount vpon vs and thus willingly to holde the stirrup to our owne destruction The heart of man beeing the founteine from whence commeth good or badde may not be suffered to goe at libertie after vnchaste thoughtes but must be kept in with the feare of god For out of the heart of man as sayth our sauiour Christ proceede euil thoughtes adulteries fornication vncleannesse a wicked eye All these euils come from within and defile a man They are not therfore to be cherrished and followed after but to be repressed and beaten backe of so many as feare the Lorde The daunger is not only of the soule in time to come but as experience telleth vs in cherrishing of vncleane thoughtes there is perill towardes the reason and witte of man For howe often falleth it out that men by giuing themselues ouer vnto these thoughtes become madde voyde of witte reason not able to gouerne them selues like other men And therefore hathe that vertue whiche represseth these affections a name with the Graecians which carrieth with it the signification of that fruite and effecte whiche doeth followe it whiche is the preseruation and safetie of the minde For moderation and temperance in this part is the health and soundenesse of the minde and witte of man which while it is wanting is either vtterly ouerthrowen or else so feeble and weake as euerie one may descrie it for the dulnesse and feeblenesse that is in it Adulterie being forbidden the godly chaste life of married folkes must needes be commaunded which that it may be perfourmed Almightie God requireth of his children that they do match thē selues with such as feare him and serue him after his worde suche hathe he promised to blesse As for those that marrie for riches beautie and suche outward thinges when there is not the feare and true worshippe of God ioyned withal they haue alwayes tasted of most grieuous plagues from the hand of the Lorde This vnequall matching of the godly and godlesse for so I call all of them that are not humbled to serue God after his word was the cause of that vniuersal floude whiche
did ouerflowe the worlde in the dayes of Noe according as it is written in Genesis Then the sonnes of God sawe the daughters of men that they were faire they toke them wiues of all that they liked Therefore the Lord said My spirite shal not alwayes striue with man because he is but fleshe c. Here vppon we see the euill beginning and the iust punishment of suche as pollute marriage whiche shoulde be kept in all obedience and holinesse For marriage is the nourcerie of Christianitie Nowe if the nource be a drie nource not hauing any true feare and seruice of God shal she not be guiltie of those that sterue vnder her hand Or shal their cruel carelesnesse be vnpunished that dare commit heires of so great an inheritance vnto such nources destitute altogether of any nourishment fitte and conuenient for them The learned giue this reason why in the books of kinges there is so continuall mention made of their mothers who were Kings that the children are by nature giuen to followe muche the inclination of their mothers and that education whiche they receiue from them and therefore that diligent care should be had to make suche choice as were likely to bring the benefite of Christian education to their children and posteritie This is the first thing whiche is required to make a godly and chaste life in marriage Euen to marrie in the Lorde As this choice is the beginning of a godly and chaste life so loue and heartie good affection is the thing that doth continue it For the increasing whereof it was prouided in the olde Testament that the newe married man should not go on warfare neither be charged with any publique businesse but be free at home one yeare reioyce with the wife whiche he had taken to the ende there might be suche vniting of mindes as afterwardes were not easily to be fundered This also had the Lorde respect vnto in that lawe which as we haue heard before was made to cure the iealous affection of the man. This loue shall then be surely continued when either partie shall perfourme that which the Lord hath laide vpon them humbling themselues vnder the burden of obedience which he hath charged thē withal which is for the man as we are taught by the Apostle Peter that he giue honour vnto the woman as the weaker vessel making a supplie of her weakenesse and that want whiche by nature shee hathe of many gyftes graunted vnto man by his loue and hartie good affection declared vnto her euen as in the bodie of man the stronger members giue diligent care and support vnto the weaker alwayes taking heede that he suffer no contempte to abide in his heart much lesse in his dede towards her who is fellowe heire with him of the grace of life as the Apostle witnesseth in the same place therfore may not haue her life made by contempt or outragious dealing so bitter and grieuous as it may rather be called a curse then a grace and mercifull gyft of God. But the chiefe cause whiche shoulde moue a christian moste is left their prayers and seruice of God be reiected whiche cannot be acceptable vnto him while there abideth wrathe and displeasure in the hart towards any but especially if there be iarring and dissention with those with whome we should be moste at one For prayer is the lifting vppe of pure handes without wrathe as the Apostle testifieth to Timothie The man behauing himselfe thus according to the commandement of God shall do the duetie which to him belongeth to continue a chast and godly life For the wife it is required by the apostle in the same place that she be of a meeke gentle and quiet spirit whiche the holy ghost requireth her to be apparelled withall setting it in the place of all outward vaine attyring of them selues as that which is precious before God and most able to allure the heartes of good men affirming this to haue beene the attire of holy womē in times past which trusted in god who for that they trusted in him committed them felues to the ornamentes prescribed by him not fearing contempt but assuredly beleeuing that in that his way he both coulde and woulde giue fauour vnto them in the eyes of their husbandes It is worthy the noting that hee maketh it the attyre of them that trusted in God for therein he plainely giueth foorth that the outwarde vaine setting out of them selues sauoureth of mistrust and feare of contempt whatsoeuer be pretended and that if they trust in God they shall not neede to feare that their meeknesse and quietnesse can bring any contempt with it but that it shall be rewarded with liking from the lord It is also required that they be reuerently subiect vnto their husbandes in all things as was Sarai who vsed such speach of reuerence calling him syr as did witnesse of the heart that it did honour him which if it be refused neither is that benefite graunted vnto their weaknesse of a head and guide acknowledged whiche is great vnthankfulnesse both vnto God and to their husbande neither yet that gouernement obeyed which the Lord hath put them vnder which is intollerable disobedience The place therefore that they are in must be acknowledged with all humilitie and the duties laide vpon them by the Lorde perfourmed that there may bee continuance of their godly and chaste loue Thus no occasion must be giuen vnto sathan by either of them thorough alienation of minde and breach of loue in not perfourming their seuerall dueties to make any way or passage to the vngodly and vnchast liking or vsing of any other Yong men shall then giue them selues to the dueties of this commaundement when they shall haue learned sobrietie temperaunce a gifte that brideleth their affections in pleasures as eating drinking and vaine setting forth of them selues in apparel not suffering them to haue all that they require herein but cutting thē short of that they wold yea of some part and of that also which honestly they might haue alwayes being short rather than in any respect beyond that the is conuenient for men of their degree so that they neede not to feare the iudgement of any indifferent men being alwayes a good deale within the compasse of their state and calling but neuer without giuing foorth testimonie by that meanes to al men of their modest temperate and sober minde which the holy Ghoste calleth the ornament of young men And the Apostle Paule warneth Titus to exhorte them vnto this gifte and grace of young yeares a verie profitable meane to driue away vnchast conuersation Women also are exhorted vnto this temperance and sobrietie and vnto modestie and shamefastnesse which is the roote and beginning of it by the Apostle Paule to Timothie who willeth in that place that their apparell may speake and declare the shamefastnesse of their minde which dare not put foorth it selfe vnto all that
all his benefites as the only cause and spring therof For if we shall beginne at our selues to say that either that which already wee had as a towardenes and preparation to goodnesse or that whiche God did forsee would bee in vs was the cause why the Lorde hath appointed euerlasting life for vs and giuen vs the graces that apperteine there vnto we darken and diminish the greatnesse and goodnesse of the gifte Whiche cannot be so commendable if it come for the deserte of benefites either had already or else hoped for as if it had beene sent from the frank and free good will of the giuer without any such respect of any thing that should proceede from vs This is the reason why the loue of God is heere set before the gifte of the mediatour and redeemer Iesus Christe and also why the benefite of election and all other in the first cap. to the Ephesians are alwayes coupled to the good will of god For we are giuen to imagine that the good things which are supposed to be in vs doe turne his heart purchase his fauour towards vs when in very deede his good wil towardes vs brought all those graces all the goodnes that we haue vnto vs In somuch that both our election and redemption are recited to the Ephe. to haue proceeded from the free good wil of God and are made not as matters purchasing it but as matters purchased of it Whē this free goodwil of God is not acknowledged to be the beginning of all his giftes his giftes must of all men that are so persuaded be lesse esteemed For it is the minde and goodwil of the giuer that doth commend the gift and maketh it to be alwayes the better accepted Men are wont not to esteme the gift so much as the minde of the giuer Therefore the doctrine of the churche of Rome hath and doth meruelously pull away from the benefites of God and the deseruings therof because it doth not esteme of them as fruites of a well willing minde towardes vs and of suche a one as-already liketh well of vs because that doctrine professeth that those giftes of his in vs by our vse thereof do first turne his fauourable countenaunce to vs-ward Moreouer because that loue was bent towards vs when we were bent as enimies against him which maketh his loue so great that it may iustly be said of it So God loued the world as being a rare kinde of loue the like whereof we haue not knowen Therfore that doctrin of the church of Rome that giueth vnto man workes of preparation and making of him selfe fit to meete God to ioine with him in the purchase of his happinesse darckeneth greatly this great degree of his loue that was shewed vnto vs when we were so farre from preparing our selues to mete with him for our saluation that we were vtter enimies both vnto him and vnto it Which is so cōfortable vnto those that are truely turned vnto him that it is the groūd of their 〈◊〉 in their affliction distresse that their end 〈…〉 happie because that if when they were enimies they were reconciled by his bloud much more being now made friends they shall by his life be saued from wrath It hath beene declared at large why the greate loue of GOD is set before the benefite of our redemption and the greate gifte of Iesus Christe giuen vnto vs Now it remaineth after the sight had of his good will to see into the gifte what it is that commeth from so greate good will. The texte saieth that this gifte is his onely begotten sonne For So God loued the world that he gaue his only begotten sonne Now we knowe the gifte it is his onely begottē sonne which at the first sight doth witnesse greate good will the gifte beeing so greate as to pleasure vs with his onely begotten sonne But yet it is needeful that we vnfolde this gifte that wee may vnderstand of euery commoditie that lyeth hid within it It is written to the Corinthes that Christ of GOD the father is made vnto vs wisedome righteousnesse sanctification redemptiō Behold the seuerall commodities that come with this gifte of Iesus Christ giuen vnto vs from God the father which euery one of them is of that dignitie and worthinesse that I cannot ioyne them all together and in few wordes dispatch them but am inforced seuerally and yet as briefely as I can to stand vpon euery one of them First it is said heere that he is made of God vnto vs wisdome Christe is become the wisedome of his seruants he teacheth his chosen children true wisedome hee is appointed of his father to be their scholemaister as it is written in the Gospel after S. Matthew This is that my beloued sonne in whom I am well pleased heare him And to the Colossians it is written That all the treasures of wisdome and knowledge are hidden in Christ If it shall be demaunded how it cōmeth to passe that so many men in the gouerning of their liues dealings doe followe their owne wisedoms their owne witt going no further but holding them selues well content with that neuer suspecting any want in it and yet another sorte shall so suspecte their owne wisedome and the deuises of their owne head and see such want in it that letting it alone they betake them to the wisdome of God reuealed in his word become paineful traueilers therin and careful framers of their liues accordingly the aunswer is redy that Christe who is made of God the father wisdome vnto his hath laid claime vnto the one sorte and taken possession of them as vppon his owne but not vpon the other This is the cause of this diuersitie and none other thing And therefore the Apostle proueth that the testimonie of Iesus Christe was confirmed amongst the Corinthians because they abounded in all knowledge And here by the way it is manifest that ignorance is not mother but stepmother vnto deuotion and true Christianitie For Christ is made vnto Christians of God the father wisedome teaching them the knowledge of his word and wil. In like manner if it should be demanded why in their religion and seruing of God some followe the inuention of man which hath in it great shew of holines in humblenesse of mind not sparing the body but laying much affliction vppon it in doeing many thinges vnto God voluntarily not beeing bound vnto it by him but frankly and freely of their own accorde And another sorte contenting them selues with the bare and naked simplicitie of Gods worde in the worshipping and seruing of him do condemne and vtterly reiect all those inuentions of men and shewes of holinesse and humblenes of minde which standeth so strongly vpon the wisedome and reason of man the matter is plaine and the aunswere soone made Christe is made of GOD the father wisedome vnto his This is the cause why his seruantes finde no wisedome but in him
This is the reason why it seemeth madnes and extreme follie vnto his seruants whatsoeuer is not approued by his worde haue it neuer so strong reasons of mans wit to vpholde it withall It is not their wisdome they can see no witt in it For Christe is become wisedome vnto them and they haue learned no suche thinge of him in his word Therefore it is their wisedome to reiect such wisedome It is a merueylous thinge that any man who hath wit and reason should mislike that religion which hath nothing else in it but force of witt and strength of reason But let vs ceasse to meruaile and beginne to magnifie the goodnes of that God who vouchsafeth to become wisedome vnto his teaching them in his worde another manner of wisedome then that whiche is taught them of ther owne wit and reason Here ye see then the first benefite that commeth with Christe vnto his euen wisdome in his word Doe we meane to approue it before God man that we are called vnto the fellowshippe of Christ and become Christians in deede Let vs then become wise after his worde Let vs giue ouer our owne witt and reason in the gouerneing of our liues either towarde God or man and betake vs to his worde who is become our wisedome Let the worde of God dwel richely in vs in all wisedome teaching admonishing ourselues as we are commanded by the Apostle For if in our dealing with God or man we like well inough of the counsell had from our owne witt in vaine is this boaste made that Christe is become wisedome vnto vs For he pulleth his from the deuises of their owne witt in the ordering of their conuersation vnto the gouernment of his word letting them vnderstand and feele the want wretchednesse of the one and the sufficiencie and blessednesse of the other Christe as you see at his first comming chaungeth our wisedome this is his worke Where is then our frank and free will vnto that whiche is good when it is manifest wee cannot see what is good before Christe lighten vs who is become our wisedome Wee haue no will vnto any thing but that whiche our witt approueth and our iudgemente doeth embrace and good things can we not in iudgement imbrace and like before Christe who is our wisedome shall haue chaunged our iudgements If Christe must open our heartes and chaunge our mindes before wee can haue true wisdome and vnderstanding of good things which we must approue in iudgement before we haue a desire and wil vnto them in our affection it followeth necessarily that not from our selues but from Christe commeth all the free will which we haue vnto that which is in deede good For we haue no will vnto any thing but that whiche wee approue and like in our iudgement We can approue and like in our iudgement no good thinge before our iudgement be good Good iudgement wisdome we haue not of our selues but are taught it of Christe and haue it with him who is made our wisedome therefore the desire and will vnto good things wee haue not from our selues but from Christe amongst whose giftes the very formoste is that he giueth him selfe vnto vs when he giueth vs the knowledge of him selfe in his worde The second benefite that we receiue from God the father by Christe is Righteousnes For it is written as wee haue heard before that hee is made wisedome vnto vs and righteousnesse c. This righteousnes consisteth in two points The first is in discharging vs of our sinnes The second is in presenting vs blamelesse before his father in suche perfect obedience as the lawe cannot reproue nor iustely charge with any want This is perfourmed to vs in Christe who hath satisfied in his suffering for our sinnes and wrought our full discharge and also perfectly kept the whole lawe and euerie commaundement thereof in the behalfe of vs that be his For he being God and therefore aboue the lawe as Lorde and giuer therof needed not to haue become a subiect thervnto for him selfe Whereby it appeareth plainly that he went vnder that obedience in our name and for vs and that the same obedience of his is auaylable for vs that be his according as it is written to the Romanes in these wordes As by one man his disobedience many were made sinners so by the obedience of one shall many also be made righteous The tree must be good before the fruite be good and therefore wee our selues must bee righteous before any good fruite of righteousnesse proceede and come from vs The gift is neuer welcome when we can not abide the giuer neyther will the Lorde haue good liking of any thing that is oures before hee shall thinke well of vs Wee are therefore first to be setled by fayth as righteous in Christe before the Lorde will take in good parte any thing that shall proceede from vs Our roote was rotten in Adam and therefore brought foorth fruite accordingly We must therfore be grafted into Christ and then drawe power from him to bring foorth fruite that shall be pleasing vnto him and acceptable in his sight according as our Sauiour Christe sayth in Iohn As the braunch can not beare fruit of it selfe except it abide in the vine no more can ye except ye abide in me His seruants finde want of righteousnesse in them selues and therefore flee vnto him for righteousnesse They see so much in thē selues that they wel vnderstand that they cannot be accepted for thē selues and therfore sticke vnto the righteousnes of an other which is Christ Whē the question is then whervpon ariseth this diuersitie of iudgementes in men that one persuadeth him selfe that the cause why hee is acceptable to God first springeth of him selfe and an other number denyeth all that is in him selfe to haue beene any cause to make him accepted vnto God and dothe attribute the whole cause why he is acceptable vnto God vnto the righteousnes of Iesus Christ which is become theirs by fayth from hence wee haue an aunswere that may satisfie vs whiche is that Christe is made righteousnesse vnto his It is the worke of Christ in them to assure them to bee accepted for the righteousnesse of an other and to giue ouer all the holde that they haue by the reason of any thing that they shall haue doone them selues Our naturall wit and reason can not allow of that It is apparant therefore that wee haue an other scholemaister that doth teache vs this doctrine Can one man for his good workes that he hath done stand so strongly assured in his opiniō of saluation and to bee accepted for them that hee shall offer his ouerplus to helpe other withall and an other man that is not inferiour vnto this other neyther in wit reason nor good deedes so giue ouer all the hope of them that in flat deniall and vtter renouncing thereof he should lay clayme only to the righteousnesse that an other