Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	love_n	love_v	4,041	5	6.5654	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04902	Lectures of John Knewstub, vpon the twentith chapter of Exodus, and certeine other places of Scripture Seene and allowed according to the Queenes maiesties iniunctions.	Knewstubs, John, 1544-1624.	1577 (1577)	STC 15042; ESTC S106684	202,339	374

vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of coÌ„mendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing coÌ„mendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because

subiect our selues in modestie vnto them euen he that hath more vnto him that hath lesse as it is written to the Philippians In meekenesse of minde let euerie man esteeme another better then himselfe And to the Romanes In giuing of honour let one go before another There is as great a cause why the aged shuld be honoured in his knowledge long time experienced in good thinges as the young man for the ripenesse of his witte and therefore men must mutually reuerence the gyfts of their fellow brethren if loue and liking shall be any longe time mutuallie vpholden That is the cause why in the same verse when the Apostle had persuaded vs to brotherly loue immediately hath these wordes In giuing of honour go one before another as if the one would not long continue where there were not the other There is no one thing that our nature can lesse like of then to be vnder contempt and that nothing should be espied in vs for the whiche men woulde regarde vs wherefore it standeth all vpon to trauell so in finding out the goodnesse of the gyftes and graces of GOD in other as their hartes may in vnfeignednesse yelde reuerence therevnto and also thereby to make a defence against infirmities whiche wil be in flesh and bloud that there may be bearing and forbearing one of another by loue reuerent regarde had to the gyftes of Gods grace in them Our nature is no better inclined in dueties towardes men then it is as before we haue learned in dueties towardes god For we are giuen to seeke to haue our selues honoured in our calling or gyft whatsoeuer but litle to regard nay euen to enuie the honour of others whiche we shall then discerne when any shal be compared with vs and made either superiours or else equals vnto vs And therefore when it pleaseth God to call any of his vnto the hope of his kingdome he letteth them see their corruption euen in this commandement so as they are forced by the sense and feeling thereof to giue ouer the claime of saluation in the title of their workes whiche haue no promise if they doe not perfourme the whole lawe and euerie worke thereof throughout the whole course of their life For it is written in Deuteronomie Cursed is hee that confirmeth not all the wordes of this lawe to do them And I would willingly learne what man there is that can truely say that he hath neither done nor yet left vndone any thing either to his superiour or inferiour to men of greater gyfts or lesse theÌ„ him selfe which did bewray want of honouring of them from his hart The lord also causeth those whom he calleth both carefully to stand in watch against their infirmitie lest it should burste forthe to the dishonour of God likewise more hartily to require a readie and willing affection to procure the honour of his name by walking duetifully in this commandement And if the outward work of this commaundemeÌ„t should be attended vpon of any neuer so diligently yet Gods glorie not sought therein it would profite vs nothing For if we giue men their due and in the meane time deny the Lorde his what auayleth it vs Therefore those former foure pointes wherein his glorie consisteth conteyned in the former commaundements must of necessitie be ioyned with all duties vnto men which are First that we acknowledging all our welfare to come from the Lorde alone doe depend wholy and only vpon him Secondly that in loue of him for his mercyes wee begin to obey him after his word Thirdly that his glorie beeing the marke we shoot at make vs carefull in all our works so to do them as he may haue honour by them Fourthly and last of all that in true acknowledging and trauaile in subduing of our owne corruptions whiche will not altogether bee sundred from our wayes and workes we humble our selues in our best obedience that the Lord may alwayes reteine the praise of the free and vndeserued working of his grace Now let vs pray vnto our heauenly father that we may truely see and bewaile the little reuerence and regarde that we haue had bothe to superiours and inferiours becomming thereby not onely vnthankfull vnto them but also vnto the Lord who hath placed such graces for our benefite in them and let vs craue of him that we may not onely obteine more power to suppresse the same but also may be inabled from him to send abroade suche fruites of true reuerence and honour as may come to the sight hearing of many to the great praise of his name The sixte Lecture vpon the thirteenth verse 13 Thou shal not kill THe former commandement hath giuen forth instruction for particular callinges from whiche by reason of more particular imploying of benefites mutualy one vpon another there ariseth more particular duetie of the one vnto the other then that which euerie common man may claime vnto himselfe Nowe we are to be instructed in those dueties that generally we doe owe vnto all men amongst whiche this coÌ„mandement of not killing hath the first place wherein we are forbidden to do any violence iniurie or wrong to the bodie life of our neighbour and commanded to defend mainteine and cherish the same It is to be obserued that the Lorde bidding vs shewe foorth loue vnto our neighbours hath not left it vnto vs to deuise wherein to pleasure them but hath set downe what things are most deare vnto them that by our helpe giuen for the preseruation of those thinges safe vnto them and in benefiting them therin they may haue true triall of the loue and affection that we beare vnto them Our neighbour therefore in this consideration is not shut vp in the alone fleshe bloud of the man but the duties of neighbourhode reache vnto the life and bodie wife goodes and good name of the man Neither is loue the not hating or not hurting of a man but the helping and furthering of him to receiue more comfort in those thinges aboue recited ouer the whiche euerie man is so tender that beeing in any of those annoyed he can no longer account him selfe as a man loued or regarded of the authours therof For he himselfe is vpholden in life and liking by the comfort of them The Lorde in forbidding murder forbiddith also all violence crueltie and wrath towardes our neighbour labouring in the detestation of this greatest euill to worke in vs a hatred towardes all that be of any affinitie with it and therefore not letting vs see them but in that fourme which may most feare vs from them putting vpon them al that feareful fourme of murder The punishment of the offences against this commandement wil help vs to iudge the greatnes of the same Touching the murderer it is said in Leuiticus He that killeth any man he shal be put to death Violence bursting foorth into extremities of dealing in the olde lawe was punished with the like of that

whiche reuerence muste partely arise of that whiche wee conceiue to bee in them whiche wee must searche out rightly examining the worthines thereof that we may be forced to haue that loue lyking and estimation of him whiche may driue vs from all stubberne proud and presumptuous dealing yea from all vncomely vnreuerent dealing toward him making his excelleÌ„cie to humble vs euen in that wherein we did moste glorie Thus must wee trauel with our heartes to find out some great thing in him for we can hardly bow vnto nothing or by loue reuerence but where we shall haue found some worthinesse and cause thereof yet if there be no greate thing in the man the Lords authoritie must step in to obteine this loue towardes him who hath appointed our giftes to serue those that haue nede of them Loue is also perceiued by this propertie that It seeketh not her owne things this is set downe also in this place as a token and sure marke of it the meaning wherof is not that loue letteth go all care and regarde of it selfe but that it is so carefull of that whiche it liketh that in regarde thereof it is often negligent about it selfe not inioying all the libertie pleasure or coÌ„moditie that lawfully it might haue A proofe of this may bee had in parentes whome nature hath taught to loue their children they seeke not with how little charges they might be discharged of them in putting them off their hands to be apprentises of some occupatioÌ„ which may be done with small charges and is very lawful for them to doe whereby also they them selues may be the better able to liue as beeing with so little coste vnburdened of them They inquire not thus with how little charges they may be bestowed but will straine them selues oftentimes aboue their abilitie liuing very spareingly and hardly at home to mainteine them at learning or at some other thing likely to procure their preferment This is loue which seeketh not her owne things whiche teacheth them to forgoe that pleasure or profite which lawfully they might inioy to pleasure and profite their children whome they loue This propertie of loue did Paule plainely declare when that he did not burthen the congregation as lawfully he might By this propertie of loue it coÌ„meth to passe that men hauing once learned what is lawful begin to inquire then whether that same be expedient to be done or otherwise because notwithstanding that it be lawfull yet loue will not doe it vnlesse it be also expedient By this it commeth to passe that those which be strong will not alwayes proceede in the strength of their persuasion to doe accordingly but forbeare their right to winne the weake withall This propertie of loue is lacking euery where For almost all meÌ„ wil haue all their pleasures and all their profits not forgoing any parte thereof although the Gospell and them selues do heare much euil for it euery where If we may once say it is lawful I may do it by law or it is not forbidden but permitted by the word we neuer inquire further This proueth manifestly that loue is not in vs which seketh not after all that it may but is contented to departe from her owne right oftentimes therby to declare her affection to them whome she loueth especially when the holding of her to her owne is like to bring discredite vnto that whiche she loueth In preseruing our coÌ„modities or our pleasures we alwayes followe them to the vttermoste of that which is lawfull we driue our commodities as far alwayes as by any meanes may be accounted lawfull and if at any time wee bee accused of hard dealinge wee aunswere it is a couenaunt a plaine bargaine true buying and selling it is lawfull as if loue vnto the Gospell if it were in vs would not make vs sometimes to giue in and relent of that we might demaund to get credit therevnto and to stop the mouthes of the euil speaker and slaunderer when we see that wee cannot holde that but wee must procure euil speeche to our profession Likewise when we are charged with excessiue vsing of recreations or apparell forthwith we answere recreations are lawfull apparell is lawfull wee may vse it But loue seeketh not all that it may When our profession is euil spoken of the Gospel blamed to be a doctrine of libertie should not the loue therevnto make vs ceasse to seeke all that wee may and beginne to inquire what is most conuenieÌ„t to purchase glorie to God withall When those which striue for maysteries are desireous to get the garland and haue a loue therevnto they doe not sit downe to reckon how many kindes of meates they may lawfully feede vppon and yet be able to run with some speede but they consult how many they had neede to absteine from that they may be likely to preuaile and get commendation by running Thus hath loue taught them to defraude them selues of many sweete morsels which lawfully they might take to inioy but some corruptible thing For loue seeketh not all it may but forgoeth much of her right for their pleasure whom she so greatly liketh Miserable therfore are these times wherein so many go further in pleasures and commodities then by any lawful meanes they may doe and the better sort stand at the staues end with God not yeelding one iote of those profites or pleasures that by any colour of lawfulnes they can lay claime vnto notwithstanding his name that is so euill spoken of for this obstinate vse of their libertie doth euen begge it at their hands that they should relente of their right and something giue in vnto their god Where are they to be founde whome the care of their brethren doeth so occupie that it taketh them vp from some of their lawfull commodities pleasures and cares to bee occupyed the more where their loue resteth Loue is full of paines where it loueth therefore doeth the Apostle giue laboure and labouriousnesse vnto it as the proper note to discerne it wherevnto accordeth that which is set downe heere that it is so much occupied where it loueth that oftentimes it neglecteth it selfe This propertie of loue notably descrieth idle and carelesse pastors and preachers of the word whiche so much seeke theÌ„selues that they neglect their flock and charges wheras if there were loue in deed towards them it would beget in them the care thereof euen with the neglect of them selues in respect of the care and paines taken with them This propertie must euery man try him selfe by in his calling whatsoeuer For if the Lord shall accepte of our dealings therein it is mete requisite that they be done in loue which is ful of seruice paine towards that which it loueth To relent of our right vnto God for his glorie is no work of supererogatioÌ„ which we are not bouÌ„d vnto as the church of Rome hath taught but due debte For we doe owe loue vnto God from the

can not otherwise be compassed And where is that man then that seeing what duties are to be perfourmed bothe to the Lord and to his brethren and in what manner of affection and loue for it is the end of Christe his death and the purchase of his passion to haue a number not only giuen but zelously giuen vnto good workes remembring withall what an enimie he hath at home of his owne nature if there be any feare of God in him that shall not be occasioned hereby more plentifully to practise the meanes of his saluation especially knowing that those who are ingrafted into the body of Christe must dye vnto sinne and rise vp in to these fruites of righteousnes Moreouer the knowledge and meditation of the lawe and commaundements doe helpe vs forward vnto true and sincere Christianitie For a great number deceiue them selues in a generall good meaning whiche they haue to serue the Lord taking that to be the true seruice of him and in the meane time are nothing carefull to keepe a good conscience in the seuerall dueties of the lawe nor any thing traueyling to traine vp their affections to delight therin as if in Christianitie we were to roue vncerteinely aboute good motions and good meanings and had no certeine marks of seuerall dueties set before vs to shoote at that we might so iudge of our selues as we see vs come shorte or wide of them whereas the true Christian in very deede profiteth in drawing neerer and neerer vnto the Lord in making his life and conuersation more conformable vnto the seuerall duties set downe in the commaundementes beeing likewise carefull to approue his doings by the lawes statutes made for the same as in ciuil dealings and traffique a man wil feare to offende against the lawes and statutes prouided in that behalfe And as a wise man that hath much dealing in the worlde wil haue some abstract of the statutes that as occasion requireth he may turne to them and so deale without danger of lawe so it standeth well with the policie of a Christian to be skilfull in the statutes of his God that when he hath to deale with the name of his brother lookeing in this abstract he may see the cautions to be obserued in the same that he offend not against the lawes and statutes of the Highest when soeuer he hath to deale with his goodes he may turne in like maner to that statute that hath prouided for wel dealing therin so auoide the dangers that otherwise he should fall into The like is to be done when there are dealings immediately betwene vs the Lord that we should often loke into this briefe abstract of the statutes of our God to see alwayes what is the prouiso that is made for his glorie and the suppressing of our owne corruption Our corrupte nature doeth aske all this of vs and the man that feareth God giueth no lesse vnto it For the blessed man is saide to meditate in the lawe of his God day and night Nay we see that the only wise God who knoweth better then we our selues what nede we haue hath appointed vs yet more meanes and therfore we must thinke that there is more vntowardnes in vs then we could of our selues suspect For he hath left it a perpetuall order for the education of his children that there should be men of special giftes both for learning and aptnesse to teach also for good life who by teaching exhorting and reprouing should as it were whet the word to make it enter It must of necessitie bee an hard matter that requireth such instruments such workemen for both the instrument and the workmen are from aboue The wisedome of the world could not perfourme this and therefore the Gospell which is the arme and power of God vnto saluation was sent from the bosome of the father and for the workemen we are not at our choyse to take where it seemeth good vnto vs but they are appointed to our haÌ„d by the holy Ghost who hath set downe such notes of good learning good life to discerne them by who are of his sending and fit for so weightie a worke as that they giue forth a plaine testimonie vnto vs that they come from Heauen framed and prepared of the Lord him self vnto this work As the goodnesse of our God could not deny vs any thing necessarie so his wisedome would not that we should be loaden with any thing superfluous and vnnecessarie which must force vs to conclude against our selues that we are not knowen vnto our selues vnlesse we see matter within vs necessarily requiring to be pricked forward with the liuely preaching and sounding ministerie of the word and that we tempt the Lord if we content our selues with our priuate readings and meditations and despise the preaching of the worde which the Lord hath seene to be so necessarie that hee hath appointed it not for one sorte of men but vnto all of what condition soeuer neither vnto age alone but perpetuall for all ages and times The labours therefore of them that doe write are not taken in hand that men standing vpon them should contemne or lesse frequent the publique ministerie of the Church but to bring them into greater loue and liking with the same that receiuing some fruite that way they might looke for a greate deale more by that which is appoynted by the Lorde to present vs perfect in Christe Iesus Concerning these Lectures I am to craue generally of all men to whose handes they shall come that in what point so euer they shall thinke their admonition may doe mee good they woulde not denie mee that Christian and Brotherly helpe and likewise if they shall in any thing finde themselues holpen by my trauell that as they are to returne the whole praise vnto GOD to whome onely it is due so they woulde not denie the comfort of their prayers vnto him whom the Lord in mercie hath vouchsafed to make an instrument though most vnworthie of some goodnesse vnto them And of your honour my verie good Ladie I am most humblie to require that this dutie how slenderly soeuer performed may according to your accustomed clemencie be well accepted of that what want soeuer be in the work either of that you desire or that I were in duetie to perfourme may finde a supplie herein for that it proceedeth from a minde moste willing to answer your desire and moste vnwilling if abilitie did serue to be behinde with the leaste parte of that that duetie may in any respect demaunde And as al good Christians should rather be desirous to lerne howe to go forwarde then to heare what good beginnings they haue made so I doubt not Madame but a fewe wordes vttered to that ende especially from me that haue great cause to be thankeful vnto God for that he hath already wrought in you shall finde better interteinement with your honour then much speeche directed to an other purpose howe good

And therefore we may learne that this is the estate euen of those ciuil men that are not to be touched with any notorious offence or outward euill This Sabbaoth teaching vs our inward corruption stayeth not there neither is that the end of it but leadeth vs to vnderstand that our iustification sanctification and true holinesse of life are the free works of God within vs which we are compelled to grauÌ„t in that we confesse our own ways to be corrupted that the ceassing froÌ„ sinn is the ceassing froÌ„ our own ways works For if as the truth is our owne wayes be al corrupted defiled with sinne if any good be in vs it must haue a beginning and spring other where then from our selues That the Sabdaoth did signifie our newe birth in Christ to be the workmanship of God within vs may appeare in Exodus Keepe ye my Sabbaoth for it is a signe betweene me and you in your generations that you may know that I the Lord do sanctifie you For the deniall of their owne wayes must needes witnesse theire woorkes of sanctification to proceede from the Lorde and not of them selues The same is witnessed in Ezechiel and in the Actes of the Apostles The couenaunt made with Abraham for blessing all nations in his seede is saide to be perfourmed in Christ in turning euerie one of his from their iniquitie Vnto you saith the holy ghost in that place hath God raised vp his sonne Iesus And him hath he sent to blesse you in turning euerie one of you from your iniquities There is mention made in this commandement of the Lords creation of the worlde in sixe dayes as if the Sabbaoth should only direct vs to the consideration of that worke of our creation not requiring any thing beside especially seeing there followeth that note of inferring Therefore the Lorde blessed the seuenth day halowed it as ifelse there were no other consideration to be had In the fifte of Deute where the lawe is repeated this commandement hathe annexed to it the memorie of their deliueraÌ„ce out of Aegypt Remember saith the holy Ghost in that place thou wast a seruaunt in the land of Aegypt and that the Lord thy God brought thee out thence by a mightie hande and stretched-out arme Therefore the Lorde thy GOD commaunded thee to obserue the Sabbaoth day In this diuersitie of benefites to bee considered in the Sabbaoth we may learne the Lord meant rather to induce vs to the freenesse of his goodnesse in Christe in euerie benefite then to binde vs to any one particular fruit and effect therof the clearest testimonie of this free goodnesse we haue in our newe birthe And yet the scripture affirmeth the excellencie of our creation to be in Christ as may appeare by conferring the eighth Psalme with the 2. chapter to the Hebrues verse 7.8 and 9 where the excellencie of man aboue other creatures is put ouer to be coÌ„sidered in Christ being crowned with glorie and honour The Prophet noteth the founteine of all our goodnesse to be in Christ the greatest fruite therof to be our new byrth notwithstanding all other benefites are receiued of his children as fruites and effects thereof And they bound therefore as in sanctification so in creation and deliuerance from Aegypt to acknowlege the alone free worke of Gods goodnesse and this is the cause why the holy Ghost doth not strictly bind them vnto one benefite in the obseruing of the Sabbaoth This commandement teacheth vs mortification for to that ende are wee taught that our nature is corrupt that we may learne to subdue the same to renounce it The Iewes had this special ceremonie of rest to exercise them in the doctrine practise of mortification the truth of which ceremonie is fulfilled in Christe For by the power of his death it is brought to passe that sinne dyeth in his It was necessarie they should be acquainted with this doctrine for the Lord hath no seruice of vs that he will accept of if we learne not to renounce and denie our affections neither can we goe truely to the obedience of him but in the deniall of our selues Our affections are as vntamed coltes that refuse to draw in the yoke of the Lord and therefore must be tamed if we meane to interreine obedience For we can not drawe nere vnto the Lorde except we shall remoue farre from our selues keeping vnder our wisedome and affections that they make no insurrection against the Lorde in the gouernement of his word If a man might reteine his owne affections and desires together with the worshippe of the Lorde it woulde be receiued of many but because they can not stand together but he who is ruled by the one must depart from the other the number of them is small that truely serue the lord For notwithstanding there be many that obserue outwarde thinges that apperteine to the profession of religion and outward deedes which they may do and yet not greatly straine their affections yet because suche men whensoeuer the matter of religion and duetie directly warreth with their affections then do vsually take part with themselues in their affections againste the Lorde their kinde of seruice of the Lord is but in deede a seruing of them selues For they haue not learned this speciall point without the whiche all the rest is nothing It is a small matter for a man to busie him selfe aboute sundrie thinges so that he be surely determined of this that his affections shall no sooner be pressed but he will forthwith set them at libertie and let them goe free If we shal haue taken part with the wisedome of God to the suppressing and abandoning of our owne witt if with his pleasure we haue stoode against our owne then may we say in trueth that there hath beene some religion and seruice of God vsed and practised of vs when it hath preuailed to the displacing of our owne lustes and desires By this commandement falleth to the grounde all free will of man to doe good all workes of preparing vs to receiue Gods grace For what franke and free will vnto God can there be in that nature that is dead in sinne Or how can he boast of the freedome or good inclination of his nature whose glorie and sanctification consisteth in resting and ceassing from the affections and motions of his nature in such a victorie ouer them as he be no longer led nor ruled by them This commaundement teacheth vs to giue all glorie vnto God in the true abasing of our owne corrupt nature for the Lord is not truely honoured and glorified of vs vnlesse he be found true we liars he iust we vniust He will not haue vs stande together with him No iustice but his must be vpholden in the fall of ours he aduaunced in our humilitie Many may be brought with the Phariseie to confesse Gods goodnesse in the benefites they haue receiued of him but fewe

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 coÌ„ceiue 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 coÌ„maunded 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 compassioÌ„ 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

kinde of sinne shall haue a godly wife whome the Lord shall preserue from this euill to yeeld vnto the wickednesse of others yet is his faulte neuer a deale the lesse heerein then if he should haue fallen into that extremitie of sinne because his deseruing hath called for that punishment from the Lorde which the Lorde in mercie towardes her hath withholden And in asmuch as the adulterer depriueth a man of the true comforte of his true and naturall seede and posteritie can we imagine otherwise of the Lorde but that hee will drawe one swoorde or other vppon some of his children that shall neuer ceasse to pursue them before it hath driuen them in at the dores of death Iob speaking of this sinne of adulterie sayeth that it is a fire that deuoureth all to destruction So that by this testimonie the house of the whooremonger must be consumed and there is a secret fier flaming there that threateneth to deuoure before it hath done and made a finall end which men might easily se by sundrie experiences in the world if there were no word of God to leade vs therevnto The hope to hide this sinne which bewitcheth the vngodly leadeth them into this fire of God his wrath must of necessitie be vaine because the Lorde him selfe hath taken vpon him to be reuenged of those that shall dare to breake that bond of wedlock which he hath made In the olde testameÌ„t the Lord did by a special law made for the purpose take vpon him not only the knowledge reuealing and punishing of this sinne euen when it should be most secretly done without witnes of any other man yea or certeine knowledge froÌ„ the husbaÌ„d him self but also the defence and clearing of the guiltlesse woman oppressed vexed with the vniust ielousie of her husbaÌ„d who might preseÌ„t his wife whether she were guiltie in deed or onely in his ielous minde was thought to be so before the priest vnto that tryall which God had appointed established for the end After which matter solemnized with all the circumstances therof as it was appointed in the boke of Num. if the woman were defiled in deed then should her belly swel and her thighe rot if she were not defiled then should she not only be free from this punishmeÌ„t but also be blessed with fruitfulnesse as appeareth in the same place We see how greatly the lord doth abhorre adulterie taking vpon him to bewray the closest dealing in the wickednesse that can be and also what a care he hath of the vniting of their mindes who are become one by mariage in ordeyning a law to cure ielousie and so taking vppon him also the defence of the innocent partie That law is now ceased but that same God doth yet remaine bearing the same hatred to that sinne that he did before hath the like loue to innocencie that before he hath had So that there is small hope to be had when God is become the searcher him selfe when he who knoweth it is an vtter enimie vnto it and hath professed the reuealing of it yea and that more is the iust and deserued punishing thereof It would greatly feare the theefe if it were noysed that that man would searche him whome he doeth wel remember to haue passed by and behelde him while he was hiding of that whiche before hee had stolne Wee doe not reade through the whole testament the like solemnitie in the searching out of any sinne neither yet that in any other sinne the partie suspected was compelled to subscribe vnto certeine words of execration and calling for euil against himselfe if he had offended saue onely in this tryall of adulterie whiche may both teach vs in what place of sin to set this crime of adulterie and what measure of punishment to looke for after trespasse and transgression made in this parte The punishment whiche in the olde Testament was appointed to be executed againste it by the ciuil Magistrate was death according as it is written in Leuiticus The man that committeth adulterie with another mans wife because hoe hath committed adulterie with his neighbours wife the adulterer and adulteresse shall dye the death In this commaundement is not onely adultery forbidden which is when one of the offenders is ioyned or betrouthed to another in marriage but also fornication when bothe the offenders are single persons We haue learned before that it is vsuall in the commaundements vnder one kinde of euill to forbid all that bee of affinitie with it and like in wickednesse vnto the same Fornication is forbidden in expresse wordes in Deutero There shall be no whoore of the daughters of Israel neither shall there be any whoorekeeper of the sonnes of Israel The punishment of this sinne of fornication whiche was so fearefull among the people of Israel is brought in of the Apostle Paule to bring all men to suche feare of God as may restraine them from it Neither let vs commit fornication sayeth the Apostle as some of them coÌ„mitted fornication and sell in one day twentie three thousand The life of man beeing so precious vnto our mercifull father as it is it can be no small sinne that prouoketh the Lord to procede in iudgemeÌ„t euen to the death of twentie three thousand And therefore is this notable punishment notwithout great reason ioyned to fornication which was the cause thereof For commonly this sinne is made as nothing hauing naturall infirmitie set beside it in the vsuall speech of men to hide it withall But the holy Ghoste doeth not so matche it in his speeche he doeth not set it before our eyes in a cloake of natural infirmitie whereby we should the lesse feare it but putteth vppon it the garment that in deede belongeth vnto it euen a cloake bathed with the bloud of xxiii thousand men There is great diuersitie betweene these two cloakes the one is farre vnlike the other in the eyes of the holy Ghoste this sinne is fearefully stayned with much bloud in the sight of fornicatours there is nothing in it whiche is not naturall and kindely so diuerse are their iudgements and so great is their disagreement of their opinions The Apostle Paule reasoneth against fornicatours by the worthines of our bodies whiche are the members of Christ howe great is that abasing and howe miserable to be diuorced from Christ and coupled to an harlot d ee ye not knowe sayeth the Apostle that hee whiche coupleth himselfe with an harlot is one bodie for two saith he shal be one fleshe Moste certeine it is that the bodie of an harlot can be no member of Iesus Christe And the fornicatour by the testimonie of the apostle is become one bodie with her hauing the same coniunction with her in wickednes that the husbande hathe with his lawful wife in holinesse and by the appointment of the Lorde There is great cause therefore why the holy Ghost shoulde so earnestly persuade vs to flie fornication making

holden as a chaste wife that spareth not to sport and pleasure her selfe with others besides her husband It is written to the Corinthians that loue thinketh not euill against him whome it loueth nor reioyceth not in iniquitie done against him whom it tendreth If then we shall loue our neighbours our thoughts must bee kept vp from thinking any euill or by thought intending any wrong against them For the thoughts of a man that truly loueth an other imagineth nothing that hee knoweth may hurt him and therefore he is further froÌ„ reioycing and delighting in it No man can denie but that we doe owe loue vnto our neighbours therfore may not our thoughts haue libertie by deuise and desire to hurt harme or hinder them in wishing their delightes and comforts from them or wishing our vse of them which can not be but with the vexing or annoying of them WheÌ„ such things abouÌ„d it shal be proued that loue is not true in vs for loue thinketh not euill neyther reioyceth it in iniquitie behold how we are sent for triall of our loue towards our neighbours eueÌ„ to our thoughts It is a common saying that thoughtes are free that they pay no tribute any where and it is true among men they answere not in any court But the Lorde God requireth tribute of them arrayneth them maketh theÌ„ hold vp their hand at the barre kepeth a court for them and setteth fines and amerceaments vpon the heads of them wherin his court hath the prerogatiue and preeminence aboue all other For bare thoughts feare not earthly magistrates but the heaueÌ„ly iudge who searcheth the hart which can not be sounded by man bindeth euen the thoughtes vnto obedience and exacteth dutifull obedience from them whiche they neyther may nor can by any shewe of righte withhold him This matter requireth some plainer spech to coÌ„ceiue the cleare sight of it Sometime our thoughts shal be wandering this way and that way and yet the desire not styrred to hearken after them or to be set aflote with them euen then is mater offered to humble our selues For why shuld not our thoughts keepe them stayedly vpon good things and stand vnto their dutifull seruice And though the Lord be content to beare with vs when there is no desire or longing appetite why should not wee bee grieued that any thing in vs should make so many escapes from the Lorde and so many attempts to giue him the slip This hath in it matter of misliking that there should be any such vntowardnes in vs and that our thoughts shuld be so vnruly as euer and anon they are to bee called home to giue their attendance This surely ought to humble vs euen in this respect Moreouer these thoughtes are not only out-straying them selues but also soliciting and alluring our desires and affections to rebel with them This also can not but make vs humble careful and watchfull Remember then where no desire doth ioyne with the thoughts of our mynd yet is there occasion why such thoughts shuld be misliked of and we euen to be wearied with theÌ„ and vexed at them desiring after a godly and patient manner to haue this tickle and vnstable estate chaunged with that which shall abide free froÌ„ these pricking prouocations vnto euils according to the example of the apostle who notwithstanding he had maruellously profited in al obedieÌ„ce maruellously preuayled in keeping his consent from euil so that he did the euill which he would not yet in this estate and in the consideration of the rebellion which he did see in him notwithstanding hee gaue no consent therevnto he cryeth out and saith Wretched man that I am who shall deliuer me from this bodie of sinne Miserable therefore is that religion of Rome that telleth a man there is no care to bee had of thoughts so that our desire doe not with ful and setled affection followe after them and bathe her selfe in them Sometimes our concupiscence and coueting thoughts get the desire and affection of our will to hearken vnto them for sometime and to conferre with them which desire and affection of our will after some better aduisement taken letteth them goe and yealdeth not any consent to ioyne wholy with them this is a degree worsse then the other and therefore more to bee misliked yet notwithstanding the consent is not setled without the which the Papistes and that religion of Rome say that the matter is a matter of nothing nothing to bee weyghed or esteemed of In this kynde sometimes wee beate backe suche tentations verie soone when our desire hath bene but a little while with them hauing had verie litle liking of them or conference with them Sometimes againe after some long time of conference had standing in a mammering what to do sometimes liking well to go with them and reasoning for them and anon conceiuing something to the contrarie at the last with muche wrastling and much adoe we wring our selues out of the handes of them here is not yet their full consent But what theÌ„ is not the occasion doubled why we shuld bewaile our weaknesse and lament our pouertie that stand in so great daunger to become euen slaues vnto sinne and to ioyne wholy with it Is there not cause though it be pardoned that yet it should be acknowledged faultie as it is and his mercy exceeding great in working our riddance from such a dangerous snare wherein we had intangled our selues with so great peril as that was and also our owne too easie inclination thervnto is to be pitied bewailed and confessed of vs yea and with feruent prayer so much the more to be holpen For in such lusts there needed but one blast more and we had ben wholy carried with it and the conception had ben perfect so that we could not haue auoyded after this conceiuing but haue nourished that monster whatsoeuer vntill it had bene brought forth for concupiscence after conception bringeth forth sinne The daunger then is great for our desire to haue any familiaritie yea but a time with those thoughts For if it goe hand in hand with them there is daunger of suche aioyning with them as it shall conceiue thereof and nourishe that monstrous seede vntil it come forth a mightie huge monster This is the cause why the Apostle warneth vs to take heede least suche desires make any abode with vs and be suffered any time to rest vpon vs least we conceiue by them and so afterward willingly and wittingly nourish them vntill they come to light In the same consideration wee are warned in the Epistle to the Ephesians that the sunne should not go downe vpon our wrath that we should not sleepe with those passions and suffer our selues to continue in them any time vnrepelled and not driuen backe least vnhappily wee should conceiue of the comming and continuing together that mischief which being once conceiued it shall not grieue vs to nourish be it neuer so ougly and monstrous in

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 haÌ„d 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 becoÌ„meth 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 maÌ„ner 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 wroÌ„gs This note wherby loue is discerned differeth not much froÌ„ 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 vpoÌ„ 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 theÌ„ 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 tokeÌ„ 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

deale in the spirit of meekenesse and mildenesse according as wee are willed in the Epistle to the Galathians Brethren if any man be fallen by occasion into any fault ye which are spirituall restore suche one with the spirite of meekenesse considering thy selfe least thou also bee tempted As the faintnesse and want of loue which leaueth a man in his sinne is iustly reproued so that blustering heate that of a medicine in like manner maketh a poyson is no lesse to bee reproued of want of loue towarde the good name and estimation of our brother For there is no man that can easily growe into any good lykinge of those men in whom he perceiueth there is no affection towards him neither yet can well digest sharpe medicines though otherwise neuer so wholesoÌ„e if there shall be no suger to make it sweete withall We must therefore take heede lest the medicine become vnprofitable by our vnskilfull handling it and so we become no couerers of sinne but rather by dealing so rudely make him cast off all care of goodnes letting the raynes go to all libertie of life with the vngodlie while he seeth him selfe so hardly dealt with the godly to haue cast off all hope care of him This is the cause why the Apostle in the Epistle to the Thessalo willeth them to admonish those as brethren who for their euill conuersation did iustly stande excommunicate Haue no familiar companie with him sayth the Apostle that hee may be ashamed yet account him not as an enimie but admonish him as a brother The nature of man is easily carried to offend in this parte euen to seeme to come into some opinion of holinesse by counting all others as prophane and reprouing them in such a blustering maÌ„ner as carrieth with it no signification at all of louing affection towards them We are therefore diligently to obserue that our heartes wittnesse vnto our selues the care we haue by our admonition to haue them reclaimed from those sinnes and then that we consider what manner of dealing they are moste like to profite by that notwithstanding wee may deale with some more roundly then with others yet eueÌ„ those may see them selues not despised of vs nor yet altogether despaired of that they should be in a manner caused to fall into the acquaintance and fellowship of the vngodly and lest that they should onely see our affections eased vpon theÌ„ without further care of their good If there be good affection towarde theÌ„ in deed we shal easily auoyd both the extremes that neither we ceasse to admonish them at al neither yet in admonishing be ouer bitter towardes them It is sure that loue wil moderate both hauing no other end in reprouing opening the euill but to keepe him from persisting in it In the handling also of the matter this louing affection wil direct him to consult what manner of dealing is likely to doe most good for al men are not able to beare alike that after consultation had he may procede accordingly alwayes remeÌ„bring that what sharpnesse soeuer either the thing it selfe or the disposition of the man shall require yet it may appeare that we seeke not to haue the man defamed but the sinne cured If in this behalfe the matter shall be cleere bothe in our conscience and the iudgemeÌ„t of those who are accustomed to weigh things by the wisdome of the word it skilleth not though those men holde them not contented who would haue sinne touched in whose opinion the mildest proceeding against sinne that can be is too boysterous To conclude this parte let vs be well aduised that wee speake not of the infirmities of our brethren but with this affection and meaning that either they may be reclaymed or others feared from offending in the like while they shall learne the great daunger thereof and that there be no want of loue in vs towarde our brethren that shall sett our tonges a worke that way without meaning of any good either towarde him or them that heare vs. There is an other vice and mischiefe of the tongue reproued in this commaundement when the wordes or deedes of our neighbours are by the want of this loue wrouÌ„g either into a sense plaine diuerse from their meaning or else not so well interpreted as they might be taken if they had found any indifferent iudge It is an euil practise mischiefous notwithstanding it be common at this day to bring a mans owne wordes against him chauÌ„ged into an other sense purpose and meaning then euer the man had in vttering of them which is not onely vsuall in wordes taken from the mouth of the speaker but also in speeches penned as plainly as may be For what is more vsual with many then to stand so vppon some one or fewe bare wordes of a statute bond or obligation that the meaning of the same shall be cleane altered and the true intent and purpose of the lawe-maker no longer sought for But as it did not acquire the Iewes of false wittnesse-bearing against the Lord Iesus notwithstanding they vsed some of his wordes because they had altered his meaning wringing his wordes to the building vpp of the temple at Hierusalem within three dayes whiche he ment of the Temple of his bodie no more shall it be able before GOD to discharge any man that he hath stood vpon some words of a statute or obligation when his conscience shal accuse him that he hath swarued from the meaning and purpose thereof As for the dealings of those men who are accustomed to expounde those thinges into the worst parte which might haue a good meaning if they were indiffereÌ„tly weighed or for some infirmitie ioyned with a good action doe disgrace and discredite the whole this commaundement must necessarily reproue them when it condemneth as we haue heard before the carelesse blazing abroade of thinges altogether euil in them selues charging vs with the couering of them by friendlie and priuate admonition If things altogether euil must be cured with a godly and friendly couert of priuate admonition had for that purpose those theÌ„ which if they were wel weighed might be well taken must finde more friendship at our hand then to haue open outcryes made against them Neither can it be lawfull for a Christian where some infirmitie or wante hath bene found with a good deed vnder preteÌ„ce of hatred had therevnto to worke the discredite of the whole and in so doeing to vndermine the workmanship of God plainely appearing therein It is wonderful to see our corrupte nature what poyson it vttereth in such matters as these be We shal see some men that are litle moued or touched with infirmities and faultes of their owne whiche are not in parte but wholy euil and yet for all that so boyling at these little and as I may tearme them halfe euils of others for so they are in respect of their owne that a man would iudge them to be great zealous men when as

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 â–ª 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 maÌ„ without any moderation of that meÌ„ber 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 coÌ„sideration 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 coÌ„mandemeÌ„t 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

vnrighteous or not sincere dealing of him whome he loueth not in the vnrighteous or not sincere dealing of others towardes him For the loue which hee beareth towardes him forceth him to mislike of all annoyance and wrong that happeneth vnto him And bycause of this hee can not but with griefe heare of any wrong or hard measure offered vnto him so farre is hee him selfe from dealing euill or hardly with him Loue reioyceth not in iniquitie but it reioyceth or ioyeth together with him at the truth or sinceritie and vprightnesse of his dealing bycause that wil turne to his good and haue approbation and allowance euen from men Loue so laceth it selfe in the commendable doings of him whome it loueth and the man that loueth taketh pleasure in the well doing of him whome hee loueth Therefore if there bee true loue in vs wee must not onely not enuie the good doings of our brethren but wee must acquainte our heartes to ioy with them in their good doing and good report for the same It is a good degree of profiting to haue driuen away enuie but wee must proceede further to ioye with him in his well doing and deserued commendation for the same For men deale well with him when they shall iustifie his sinceritie by their talke and speach which if our heart repyne at nay if it doe not ioy at it that plainly bewrayeth want of loue to be in vs towards them When wee shall come once to this to ioy in heart at their vprighte dealing that their good dealing shall bee the comforte of our hearte wee shall not be able to denie them any helpe that is in vs of counsel or admonition that may eyther encourage them to good or withdrawe theÌ„ from that which is euill nay we shall bee readie to offer it vnasked for especially when wee shall perceiue some neede thereof These things which are in the last place attributed vnto loue as that it suffereth all things it beleeueth all things hopeth all things endureth all things do declare that a louing man is of a verie patient spirite towarde his brother euen in his infirmities and that he layeth his handes softly vpon the soares of him whome hee loueth and desireth to haue them healed hauing a great burthen of griefe vpon him self for theÌ„ which notwithstanding loue teacheth him to goe vnder and to abide and not deintily or impatiently and roughly with speede to cast it off Likewise it is declared heere that loue is of a good and easie disposition to beleue and hope wel of him whome he loueth Wee may not thinke when it is sayde that loue beleeueth all thinges and endureth all things that loue wanteth all iudgement to discerne but the meaning of the holy Ghoste is by that vniuersall note to declare how much they are inclined that way and easily induced therevnto when there is any good matter to moue them therein As for that lightnesse in beleeuing that commeth for want of wit and iudgement it is easily discerned from that which proceedeth of charitie and loue When we shal haue tryed truely our dealings towarde God our dealings toward our neighbours and our dealings in our seuerall callings by these affections which are reported by the holy Ghoste to be in loue it will appeare that to be a Christian is a rare matter a mightie rare and especial worke of god Nowe let vs pray c. The xiij Lecture vpon the third Chapter to the Galathians and third verse For as many as are of the workes of the lawe are vnder the cursse for it is written Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them HAuing learned what thinges are to bee done of vs and in what maner they are to be done it remayneth to consider whether any man can doe all these good deedes that are commanded by the lawe of God in that fourme and maner that he hath commaunded that is from the ground of a louing heart which must be discerned to haue that tender affection of loue in it by these properties which neuer are waÌ„ting where loue is to be fouÌ„d according as of late it was proued vnto vs The Scripture is playne in this matter that no man can fulfill the lawe In the Epistle to the Galathians the Apostle affirmeth all those to bee curssed that clayme righteousnesse for the workes of the lawe which they haue done and hee vseth this reason to proue that all such are vnder the cursse For it is written sayth he Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them taking it for an vndoubted truth that no man continueth in doing all those things This reason is no reason if the Churche of Rome may be beleeued It is no reason with them to say euerie man is curssed that hopeth for saluation from the woorkes of the lawe doone by him bycause the lawe cursseth him that continueth not in all duties of the lawe to doe them For they say that a man may continue in all thinges that are commaunded him in the lawe to doe them in that they say a man maye fulfill the lawe And if a man maye continue in doing all thinges that are commaunded then is hee free from the cursse of the lawe bycause the lawe curseth none but suche as continue not in the fulfilling of all thinges in it But the holie Ghoste taketh that as graunted of all men that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them and therefore thinketh that hee hath sufficiently proued that which hee affirmed that all men who lay clayme to righteousnesse by the woorkes of the lawe are accurssed The Apostle affirmeth euerie man to bee accurssed that seeketh for righteousnesse from the lawe bycause the lawe dealeth so strictly and hardly with man that it cursseth euerie man who continueth not in doing all the thinges commaunded in it whiche the Apostle taketh to bee impossible and therevppon is bolde to affirme all men to lye vnder the cursse of the lawe for not hauing continued in all the dueties thereof But the Churche of Rome acquiteth them of that cursse affirming plainely that a man maye keepe the lawe and continue in all the dueties thereof for want whereof and for no other cause the Apostle did lay the cursse vppon euerie man It may not bee omitted that there is suche contrarietie of iudgement betweene the doctrine of the Apostle and the doctrine of the Churche of Rome that the Apostle should take this as graunted that no man can continue in all things commaunded in the lawe and therefore all men to bee accurssed and they of the Churche to holde it as a receyued doctrine and approued of them all that a man may continue in all the woorkes of the lawe and fulfill and keepe the lawe in so muche as they are not ashamed to

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