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
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 hād 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
think once to escape neglecting so great saluation which at the first begoon to be preached by the Lorde and afterward was cōfirmed by them that heard him God bringing testimony and authoritie thervnto both with signes and woonders and diuers myracles and giftes of the holie Ghost Well did the Lorde vnderstand that words are but winde with men and therefore it was the good pleasure of his will that neither his law nor Gospel should come naked and bare into the world but with the credit of his owne glorie and countenaunce of his owne maiestie For the gospell as now we haue heard was not only preached by the Lorde Iesus but also confirmed by the ministerie of those that heard him with signes woonders and myracles so that to neglect the gouernemēt of the word is to tread vnder feete the maiestie of the Lorde Hauing made this entrance I doe proceede vnto the texte where I am enforced to speake a little of the nature of the wordes because they bring great light to the true vnderstanding and meaning of the cōmaundement The word IEHOVAH which is here englished Lorde is a name of God giuing vnto him his true nature and essence which is so to haue his beginning and being of him selfe as in him by him all thinges that are haue their beeing and therfore it is vsually set before the promises and couenants of the Lorde in the scripture that we shoulde not doubt of the perfourmance thereof seeing it is the couenant promise of that God that hath his beginning and beeing of him self and procureth the beeing and perfourmance of all things vnto them in so much that the Lorde denieth in Exodus that he was knowne to Abraham Isaac and Iacob by his name Iehouah bicause he had not perfourmed in their time the promises made for their deliuerance out of Egypt and for their possession of the lande of Canaan The verbe is not vsually expressed of the Hebrues in the like phrases where the sense is apparant and therefore of some is sette downe before the word Lorde and read thus I am the Lorde thy GOD of other some nexte after the word Lorde and then it is read thus I the Lorde am thy GOD wherin although in sense there be no difference but that both affirme one and the selfe same thinge yet bicause there is more cleare vnderstanding of that one and the same thinge by placing the verbe next after the worde Lorde I see no cause why the practise of some should be preiudiciall in this matter but that it may be said I the Lorde am thy GOD. In affirming that he is their God he assureth them of all mercy and happinesse from him selfe alone both in this life and in the life to come making a league with thē to make himselfe knowne to be their God by the mercies he had to bestowe vpon them and that he would haue the care and charge of their welfare reserued to himselfe alone It remaineth to be proued by the scripture that this manner of speaking to be their God conteyneth promisses in it for this life and for the life to come In the psalme the Prophete hauing made mention of sundry outward blessings in children in increase of corne and cattel peace and freedome from enimies concludeth thus Blessed are the people that bee so blessed are the people whose GOD is the Lorde making these outwarde blessinges to bee conteyned vnder the benefite of hauing the Lord to be their god In Exodus promising their deliueraunce from Aegypt he saith that he wil be their God conteyning that outward deliueraunce within this mercie of being their god And as for the spirituall and inward blessings as writing his lawe in our harts pardoning our sinnes and not remembring them anie more that they are conteyned within this couenant of beeing our God may appeare in the Epistle to the Hebrues After those dayes sayth the Lord I wil put my lawes in their minds and in their hartes I will write them and I will bee their God and they shall be my people For I will be mercifull vnto their vnrighteousnesse their sinnes their iniquities I wil remember no more And in Ezechiel we may cleerly see that the renuing of our stonie hartes the receiuing vs to mercie after we haue transgressed the causing vs to walke in his statutes and lawes are streames that flowe from this free founteine of grace that the Lorde is become our god A newe hart saith the Lorde by his Prophet will I giue you and a newe spirite will I put within you and I will take away the stonie harte out of your body and will giue you a heart of flesh and I will put my spirite within you and cause you to walke in my statutes and yee shall keepe my iudgementes and doe them and yee shall dwell in the lande that I gaue to your Fathers and you shall be my people and I will bee your GOD Where these benefites receiued are made the fruites that followe of hauing him to be their God whiche is all done freely and vndeseruedly as the Lorde plainely professeth in the same chapiter in these wordes Bee it knowen vnto you that I doe not these thinges for your sake sayth the Lorde therefore O ye house of Israel he ashamed and confounded for your owne wayes Neither doeth this mercy of hauing the Lorde to bee our God conteyne it selfe within the compasse of this life but reacheth vnto the blessinges of the life to come as appeareth in the Gospell after Saincte Luke where our Sauiour Christe proueth that it must needes be well with Abraham and that hee muste rise againe bycause it is written The Lorde is the God of Abraham for he is not the GOD of the dead sayeth our Sauiour Christe but of them that liue In the Epistle to the Hebrues Abraham and others the children of God are reported to haue bene straungers in the land of promise and not to haue sene the promises fulfilled in their time whiche might seeme to make againste this that I haue sayd concerning the blessing of them to whom the Lord is become God but it is answered there that he was not ashamed to bee called their God for he had prepared for them a citie as if that whiche seemed to be wanting in this life were so sufficiently recompēced in that ioye that did abide for them as that the Lord neded not to be ashamed to be called their God so rich was his mercie towardes them By this we learne that the first commaundement conteyneth in it the promises of the Gospel as it is well noted by M. Peeter Martyr contrarie to this damnable opinion of certeine who holde that the fathers of the olde Testament had no promises sauing of the lande of Canaan and temporall thinges We see that the Lorde made promise to be their God which as we haue heard hath promises bothe of this life and of the
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
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
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 cōmendation 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 cōmendeth 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
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
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
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