in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature ▪ and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil mā without any moderation of that mēber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the cōsideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this cōmandemēt is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against
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 thē 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 commaundemēt 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 cōmandement 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
almightie creator And if there be acknowledgement of superioritie ouer vs to the thing that we shal sweare by as is witnessed by the holie Ghoste then as we may not sweare by Heauen Earthe or any other creature muche lesse may wee by Masse Mattens Roode or such like we will put the honour of the Almightie vpon them and take them as our God who onelie hath superioritie ouer vs to iustifie righteousnesse and to bring the wickednesse of the wicked vpon his head whiche thing in our othe we do acknowledge to belong vnto him by whōe we sweare When Almightie God promiseth by his Prophet Hosea to receiue the Israelites to fauour again after their affliction he saith that he wil take away the names of their Idols out of their mouth thei shuld be no more remēbred by their names These things may suffice to teach vs that the Lord cannot beare the dishonour of his name but will haue that vpholden in honour and reuerence without suffering it either to lie open vnto the cōtempt of godlesse persons or vnto the spoyle of Idolaters who breaking it vpon his glorie do beautifie and set out his creatures with the ornamentes thereof This commaundement likewise reacheth particularly to all of them whiche neglecte any of those meanes that God hath commaunded vs to vse either for the welfare of our soule or bodie For the wordes and workes of his wisedome may not be refused as vaine needelesse but must with all humilitie be imbraced that in our so doeing his wisdome may be honoured who hath appointed those to be the meanes whereby he will conueye his mercie towards vs the neglect whereof chargeth the Lord with want of wisedome in ordeyning them Here falleth to the grounde the wicked and blasphemous opinions of the Anabaptistes Libertines and the feigned Familie of loue who are growen to suche a magnifying of grace brought as they say by the reuelation of the spirit as the wisdome of God in his worde is of small or no account with them in deede but as if it were a needeles matter or had no certeintie in it it is wholy transformed into their spirite made to speake accordingly The nature of man is in this cōmandement corrupted as in the rest doing the thinges which he doeth to God without all awe and feare of his word It behoueth the man therfore that wil truely trie him selfe to searche into his life and wel to consider what manifest contempte there hathe beene in him of the name and honour of God in stubbernely standing againste the authoritie of his word while he hath willingly neglected to be admonished and aduised thereby what contempt of his honour he hath giuen forth in common swearing and vsual oathes that either directly or indirectly reach to the glorie of God euen to the wounding of him in the same Moreouer it behoueth him to consider what carelesnesse there hath beene and what little regard in his best doings to haue them so soundly throughly done as vnto the honour of God doth apperteine where the diligent paines carefull and through dealing in matters that touch his owne name shal be a sufficient light to disclose his halting with the lord For the corruption of mans heart is so great and so hidden that all meanes almost are to few to vtter it therfore it is requisite that we vse al the meanes we may in that behalfe Let a man in this examination wel consider whether there hath beene any suche feare or care to auoide things forbidden and to do things commanded him by the word wherein consisteth the glorie of God as there hath ben while his own honor is in hand and his owne name called to question at any time whether he hath delt in dueties appointed him by God with feare and care lest the Lorde through his infirmitie shuld be foyled his name dishonoured whiche coulde not haue beene wanting if his owne estimation had beene in hazarde that he may be brought to the sight of his Sonne For when it pleaseth God to cal any to the hope of his kingdome hee letteth them see their corruption to be so great in these and suche other kindes of dishonor that they haue done vnto him as that their harte is forced to appeale vnto the mercie of God fastening themselues to it vtterly giuing ouer their owne obedience Whiche mercie of God they so stay vppon and are so comfortable in that it prouoketh them no longer to neglect the name and glorie of their God but with all reuerence to submit themselues to the gouernement of his word alwayes endeuouring to better their obedience towardes his lawe because it tendeth to the glorie of his name wherein howe greate so euer their profiting be yet this corruption whiche cleaueth so fast vnto them cānot but continue in them stil an humbled and lowly harte euen in all their blessings while they clearely perceiue them by the sight of their corruption to be the vndeserued graces and gyftes of their god Their offending also whatsoeuer cannot be without the great grief of their hart because they see it to be with the dishonour of him who hath abased himselfe to the deathe of the Crosse to worke the honour and aduauncement of them We are therefore brethren diligently to learne to waxe wearie of those wayes that would depart from the reuerence and honouring of the Lord in not fearing to offend againste his word because it is written He that despiseth the worde he shal be destroyed but he that feareth the commandement shal be rewarded Let vs learne to become careful in the duties which are appointed vs by the worde for the Lorde will not holde them guiltlesse that are secure therein We can not beare good heart vnto the Lord if we let his honour fall to the ground among vs it is his mercie that doth vouchsafe vs this fauour to be trusted with his honour Can it want then iust reproche if we shal be tried to be senselesse in this point It drewe teares from Dauid that the wicked kept not his lawe can we see our owne liues and the liues of those committed vnto vs wandring from the wayes of life and hungerly in the contempt of the worde pursuing after death and yet for all that neuer to be touched with it especially seeing the dishonour of our God dependeth vpon it It should vexe vs that the gospell hathe beene so long time with so litle fruite among vs that the instruments of his grace that haue gayned so many in former times vnto God shuld not only not preuail in many but euen receiue discredite and dishonour among men and that the litle fruite appearing in our liues shoulde call into question the veritie of Gods gospel being in fruite and effect so vnlike in many vnto that it hathe beene in former times A Christian should go to the dueties laide vpon him by the word with the like minde that a good souldiour goeth
of them But when it pleaseth God to pull any out of their corruption and to begin Christianitie in them hee doeth let them see with assurance of his mercie towarde them but so as notwithstanding he bringeth them not onely to the sight and bewailing of that rebellion which they feele in their affections against his wil but also to the mortifying and subduing thereof The man therefore that will truely examine him selfe hath to consider what resisting of his affections hath beene in his life so shall hee soone perceiue what neede he hath to betake him selfe vnto the mediatour CHRISTE IESVS while his conscience shall wittnesse either of no profiting at all herein or at the least so little as shall sufficiently conuict him and force him to lay holde vpon the righteousnesse of Christe as his only refuge yet so as his care to suppresse his affections be no lesse because hee vnderstandeth what mercie is in Christe but so much the more increased as he perceiueth that trauaile to please the Lord euen as the best thankfulnesse that wee can performe for the great benefite of our redemption Now let vs pray that we may beare such an enimies heart against our owne corrupt affections as may not spare to treade vppon them when soeuer they shall ryse vp against the Lord. ¶ The fifte Lecture vpon the twelfth vearse 12 Honour thy Father and thy mother that thy dayes may be prolonged vpon the land which the Lord thy GOD giueth thee THe former commaundementes doe perfectly instructe vs in all the dueties that apperteine directly to god These following doe giue vs rules and preceptes for the dueties that wee doe owe vnto men The Lord our God being perfect in all happinesse by him selfe alone hath no neede of our seruice yet will he haue tryall of the loue that wee beare vnto him not onely by deedes done immediatly vnto him selfe but also by deedes done for his cause vnto men He therefore meaning to make a tryall of our loue towardes him hath commaunded vs that we should not be altogether our owne men closed vp within our owne profites and pleasures onely regarding and procuring them and wholy taken vp of them but that we should go out of our selues at his commaundement to the good of our brethren witnessing our thankfulnesse vnto God in giuing for his sake this seruice vnto men The dueties vnto GOD going in order before these vnto men do admonish vs of this doctrine that all our doeings towardes men are nothing where Gods glorie doth not go before as it is written in the Epistle of Sainct Iohn In this wee knowe that wee loue the children of GOD when wee loue God and keepe his commaundementes And like as our dealing with men is nothing when the true seruice of God is either not knowen or not regarded so that seruice that is giuen vnto GOD is not accepted when our brethren are neglected of vs. Therefore doeth our Sauiour Christ in Matthew charge vs that when our neighbour hath any thing against vs wee should not presume to offer any gift vnto God before we be reconciled so greatly doeth the Lorde esteeme of this louing conuersation with men that the holie Ghoste maketh it the proofe of our blessed estate as it is written in Iohn Wee knowe that we are translated from death to life because we loue the brethren Concerning that which we do owe vnto men the honourtng of father and mother hath the firste place By Father and mother are all those vnderstoode who are the instruments of GOD in any of his speciall goodnesse towardes vs whome because hee hath vouchsafed to be his meanes in the conueying of that grace that we doe inioy by them he cannot abide that they should be without honour at our handes By honour whiche is required to be giuen vnto them wee are taught so to behaue our selues towardes them in all our dealinge as may wittnesse that in heart wee doe honour them and therefore this honour doeth not so much exact any one seuerall thing as it putteth a qualitie and condition vppon all our behauiour towards them that it should be such as it may be a wittnesse of our hearte howe highlie it doeth reuerence and regarde them If it be demaunded why the Lorde by Father and mother should vnderstand all the instrumentes of his goodnesse towards vs whereas hee maketh mention but of one sorte it may be required of them againe why the Lorde forbidding all kinde of violence should make mention onely of murther For as by murther beeing the chiefe he comprehendeth all of that kinde so by one instrument of his speciall goodnesse hee leadeth vs to the consideration of all the like Moreouer we must reuerence the wisedome of the onely wise GOD heerein who by the moste grosse euils laboureth to worke the loath-thing of all the like and by benefites and good thinges in them selues moste amiable to further the cause of all the rest setting the ouglyest shape he possiblie can vppon euils to terrifie vs withall and giuing to good thinges the countenaunce that may best commend them Our trauaile therefore muste bee to searche into these good thinges which wee receiue by others that when we shall haue founde them wee may as by dutie apperteyneth honour the owners of them Nature may preuaile with them that bee of any consideration for the conceiuing of those benefites whiche they inioye by meanes of theire Parentes so that the trauaile neede not to be muche heerein Reason may persuade euen the moste simple that if wee haue any good thinge in this life or any blessing following it they who haue brought vs into life may iustely clayme a parte therein The matter of Magistrates is not so plaine what good wee receiue by them therefore it craueth more time to be giuē vnto it The Magistrate is the instrument of GOD to preserue that life whiche the Lorde in mercie hath giuen vnto vs For by the administration of iustice and execution of good lawes the outrage of the wicked with whome the worlde is alwayes pestered is restrained from laying violent handes vppon the good which otherwise would at all times burst foorth because the occasion which is the good workes of the one and the euill of the other can neuer bee separate from their liues And that this is the occasion may be proued out of the Epistle of S. Iohn where after inquirie had what it was that moued Caine to slay Abel he answeareth Because his owne workes were euill and his brothers good And least wee should note some extraordinarie thing in Caine hee putteth all the wicked in the ranke with him making it the common disposition of them all and therefore saying We may not bee as Caine which was of the wicked and slew his brother It is therefore no small blessinge and benefite of God that keepeth the sword of the vngodly from our throte whiche is euery houre drawen out and shakē at vs with whom we
the signification of a Verbe Transitiue and therefore thus it may very well be translated That they meaning thy Parents may prolong thy dayes making the continuaunce of our life as it were the gifte of Parentes approuing the honour that their Children giue vnto them and so it is here attributed vnto Ionadab as his blessing and benefite that he shall not want a man to stand before GOD for euer notwithstanding the obedience were in his Children Whereby wee are taught so to walke duetifully and thankfully towardes our superiours as they may be compelled to approue it and so to blesse it with many good dayes For the Lorde to get this honoure of inferiours to their superiours hath as it were put this benefite of longe dayes into their handes and maketh it to followe their approuing of that thankfulnesse whiche they receiue from their inferiours This threatening of the Lord may not onely bring a terrour vnto rebellious subiectes and disobedient children whiche liue in the displeasure of their superiours iustly conceiued against them but also vnto those who notwithstanding they haue committed nothing that iustly may displease them yet haue not done any thing that may iustly chalenge approbation and lyking from them This curse of cutting off the length of their liues either in their owne person or in their posteritie moste iustly falleth vpon such as greatly regarde not the consent of their parentes in that weightie matter of marriage Parentes haue heere to learne the bringing vp of their children in all obedience and reuerence towards them selues lest by their too much lenitie they bring such an infection into their children as will not departe from them before it hath broughte them all vnto the graue that there bee not one man of their seede lefte to continue their name This blessing of many good dayes promised to obedient inferiours is so farr foorth perfourmed as it may be a blessing vnto them For sometime God in mercie taketh away obedient children in their young yeeres that they should not taste of the afflictions that he meaneth to bring vpon the land or lest the iniquities of those dayes should peruert them In Deuteronomie vnto the promise of long life are added these wordes That it may be well with thee promising them benefite of longe life no longer then it shall be for their weale to inioy it So likewise it may come to passe that a disobedient childe may liue long to taste of the griefe of disobedience in his owne Children to suffer exile and banishment or some one greate punishment or other or else that his wickednesse may growe yet riper to reuengement so that it be no longer a blessing to inioy such dayes Wee must remember that all this which hath beene spoken of obedience and the blessing thereof must be limitted so as in obeying them we do not disobey God and go contrarie vnto his word This commaundemente also bindeth superiours vnto their inferiours For those gifes of God that come with speciall direction to be employed vnto certein persons as do the gifts of inferiours cannot in equitie but haue some speciall consideration from them againe vppon whome they are thus especially employed Heerevpon aryseth the particular callings that bee when by reason of particular benefites and blessinges whiche wee receiue of particular persons wee become indebted vnto them againe for seuerall dueties more and aboue those generall dueties which we owe vnto all men This commaundement comprehendeth all particular callings of what cōdition soeuer they shal be For the lawe beeing a perfecte rule of righteousnesse cannot content it selfe with generall duties alone When this duetie from superiours is not giuen to them that be vnder them it commeth often to passe by the iust iudgement of God and yet with the inferiours their great sinne heynous offence that they become vnthankeful vndutiful rebellious againste those that be set ouer them armed by the iust iudgement of God to denie duetie vnto them from whom they haue receiued none Maisters complaine of the vnfaithfulnesse of seruants and yet was there neuer any time when seruaunts had iuster cause to complaine of vndutifull maisters For where are those masters to be found that haue any iust regard of the swette of their seruants which is their bloud bestowed in their seruice How slenderly are they recompenced when they haue spent their young yeares the flower of their life vpon them yet euen reason would that seeing the Lorde hathe laide the maintenance of their life vpon their labour and trauell which their maisters haue eaten vp they should not be so cruelly vnkinde as after their long seruice to sende them away with an emptie hand I omit to speake how litle the care is of bringing them vp in the feare of god The number of those parentes which carefully perfourme this dutie towards their children to make them learned in the lawe of their God is as small And where shall we finde any number of suche Magistrates as employ them selues to terrifie wickednesse and wicked men and to incourage the good in their goodnesse These thinges are as wel due from them as the other duties before recited belong vnto them There is also generally required of all superiors that louing dealing and behauiour towardes their inferiours which may witnes that they are not vnthankfull for those special benefits which they do receiue from them For if loue whiche hathe in it speciall good will and liking be commanded towardes all men in generall there must of necessitie be a greater measure of it betwene those that are more particularly employed the one vpon the other This louing regard of them outwardly declared in deed and behauiour must come in as a supplie to helpe to beare and susteine the weight of labour subiection whiche the nature of man otherwise can hardly digest as in a mans bodie more labour or cost is bestowed about those parts that haue the lest beautie and forme in themselues in so muche that those parts which as they are of themselues dare least abide the eye are set forth with more beautie to the eye thereby after a manner hauing recompence of their want in the bodie so in the bodie of the common wealth and in the societie of man tender regarde of superiours and amiable affection towards those that be vnder them should beare vp a part of that heauie burthen of subiection and seruice The gyftes and graces of God in others craue also honour from vs For being fellowe-members of one bodie we haue our benefite and fare the better for the seuerall gyftes of others For the Lorde hathe made suche a diuision of his gyftes as that he hath laide a necessarie part of the welfare of euerie man out of himselfe in some other the lack wherof maketh him maymed in him selfe therfore forceth him to seeke vnto others for his perfecte forme iust proportion These gyfts of God wee are not only bound to see and behold but also to
wee shall doe some outwarde thinges commaunded heere whiche shall obteine greate commendation of many men and for all that the Lorde want his glorie which consisteth in the foure points which were spoken of in the former commaundement it shall auayle vs nothing Those things that apperteine vnto God must of necessitie go with those dueties vnto men that shall be accepted Neither in deede can we holde out in these except we haue life and incouragement from the other For the loue that GOD is our God tenderly fauouring and plentifully rewarding vs that bee his muste make vs to perseuere in those dueties which otherwise would not abide the reproches and iniuries of men but would burst foorth to requite them and muche lesse would wee laboure to ouercome them and their euill with our good doone vnto them But this persuasion of his good fauour towardes his and plentifull mercie whiche is to bee shewed vpon them maketh men willingly to forbeare the insuing and satisfying of their owne corrupt affections not enuying the wicked their transitorie delights but prosecuting their course in his obedience through all their reproches while they doe well perceiue what a plentifull recompence of rewarde abideth for them by the free gifte of their GOD. The man that cannot be persuaded but that hee loueth his neighbour as himselfe perfourming all that is required of him in that behalfe must be sent to examine him selfe if there haue at no time appeared in him any cruell dealing towarde his inferiours any neglect or delay in helping and releeuing the distressed if compassion hath alwayes as occasion serued drawen him to speedie releeuing by lending or giuing so shall he easily see into the errour of his opinion Now let vs pray vnto our heauenlie Father that we may so see into our cruell and carelesse disposition that we may magnifie the free mercies of our GOD in the forgiuenesse thereof and also haue power more and more to subdue it that wee abounding in all mercifull dealing may glorifie him in this life and be glorified of him in the life to come H.I. ¶ The seuenth Lecture vppon the 14. verse 14 Thou shalt not commit adulterie WE haue learned alreadie that the loue whiche we owe to our neighboure stayeth not in his owne person alone but proceedeth vnto other things that bee precious and deere vnto him in the which if he shall by vs be annoyed foorth with in so doeing we shal be conuict to be voide of loue and charitie towardes him For the excuse is vaine and childish to say we loue the man when we stick not there to vexe him where we knowe it cannot be but that some greate griefe of heart will come vnto him He that loueth a man in deede dealeth tenderly with all those thinges that are especially liked of that man fearing moste of all there to offend where he vnderstandeth that he may the soonest displease And because nexte to a man him selfe his wife ought to be most deere vnto him the wrong that is done to any therein cannot but haue the next place vnto the sinne of murder The greatnesse of this sinne of whordome shall then better be discerned when wee shall bring our minde from that account which is made of it with man vnto that iudgement whiche the moste iuste GOD hath set downe of it in his worde It hath beene obserued in all times and is to be seene at large in the olde Testament that the sinne of adulterie and vncleannesse hath then abounded moste when for their idolatrie the people hath beene vnder the greatest displeasure of the Lorde And if to be giuen vp to this such like kindes of vncleanesse hath bene the punishment of that most greeuous sinne of idolatrie we may soone coniecture in what account it standeth before the Lorde For it cannot be holden for a small offence before him which he in iustice taketh to be a due punishment for the greatest sinne The holie Ghoste maketh the crime of theft a small matter in respect of the offence of adulterie affirming theft to be subiect neither to the like infamie and reproche with men neither yet to the like greeuousnesse of punishment from the lord And therfore when he hath spoken of the punishment that is due for theft amplifying the other crime aboue it hee vseth these wordes But hee that committeth adulterie with a woman hee is destitute of vnderstanding hee that doeth it destroyeth his owne soule hee shall finde a wounde and dishonour and his reproche shall neuer bee put away Thus the adulterer in his wickednesse doth both vndermine his owne life and also bringeth suche a blot of infamie and reproche vnto his name as neuer shall be wiped out It is not to be meruailed at if the holie Ghoste make adulterie a more heynous facte then theft For therein men rob not others of their goods substāce alone but of their honestie honor Neither rob they only those that are borne but also those that are yet vnfashioned in their mothers womb from whom as they take all honour estimation so they procure vnto them a perpetuall blot of infamie more and besides that that by their byrthe they become illegitimate and cut off from the title and claime of many temporall benefites which they are moste cruelly depriued off before that euer it was graunted them to see into the benefite and commoditie thereof muche lesse to take any comforte by the vse and inioying of them What the stayne was of infamie and dishonour that bastards were vnder in the olde lawe may appeare in Deuteronomie where it is plainely forbidden them euen to their tenth generation to beare any office among the people of god A cruel heynous offēce to rob so many generatiōs of all estimation all place of office honour among the people of God yet so much more heynous is the crime because it is done by falsifying of the couenant of marriage cancelling of the bond that was made by the Lord himselfe for the perfourmance of certeine dueties betweene partie and partie beeing sealed and deliuered in the presence of God his Angels and many other wittnesses assembled for that purpose Moreouer the adulterer as much as lyeth in him maketh a stewes in his owne house becommeth a bawde to his owne wife directeth the eyes and heartes of adulterers towardes her in as muche as it is a punishment iustely befalling him from the iustice of the Lord if he shall haue his owne wife abādoned to the wickednesse that he hath brought vpon another Whiche punishment Dauid him selfe though otherwise deare vnto the Lorde and leading his life in vprightnesse sauing in that faulte with the wife of Vrias was not free from according as we reade in Samuel Iob also acknowledgeing the iustice of that punishment offereth him selfe to suffer the shame thereof if euer hee sought to abuse any mans wife But if it shall so fall out that a wicked man in this
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
dignitie and degree of countenaunce in their apparell that most lawfully they might otherwise clayme For therefore it is called temperaunce bycause it restraineth a man of his libertie But in this our age when almost all goe as farre as they may and the most part both of men and women a great deale beyond their compasse where is this temperance and sobrietie which is so highly commended in the Scriptures the verie walles of pure life and barres of chast conuersation This may be bewayled of all men but the disease is so vniuersall as it is impossible to be cured if the lord shall not put to his mightie hand from heauen It will be sayde that it is hard to measure these indifferent things but the trueth is otherwise for the holy Ghost hath sent vs a measure and meteyard euen sham efastnesse and temperance so that when there is no moderation or temperance but that by euerie indifferent iudgement they bee as farre as their estate can giue them leaue when there is no shamefastnesse but that they dare bee bolde to goe without blushing as farre as their place or abilitie can leade them maye wee not boldely say that they haue left the Lorde his measure and therefore their attire and behauiour must of necessitie be deformed in his eyes how wel soeuer it be pleasing vnto them selues This temperaunce is to be taught the yonger sort not onely from the mouth of the elder but frō their life and conuersation that they may be kept in those means which do vphold chast behauiour and therefore the Apostle Paule chargeth Titus that he stirre vp the elder both men and women to season yong yeares therewith Although this be the dutie generally of all elder people yet is it the speciall dutie of parentes to their children by their teaching and example of life thus to instruct thē And therefore in Deuteronomie it appeareth that the woman that had offended in her fathers house the matter not beeing knowne before marriage must be stoned to death at the doore of her fathers house But and if her husband should wrongfully charge her that he found her not a mayde after triall made to the contrarie he must pay an hundred sickles of siluer to the father of the mayde The reward of her innocencie as well as the punishment of her wickednesse reaching vnto the father for she must be stoned at his doore telleth vs what dutie belongeth vnto the parents in as muche as they had their parr as well in the dishonour as honour that followed the good education of their childrē The Lorde in forbidding vs adulterie telleth vs that our nature is inclined therevnto For what neede wee to be forewarned of that which we are in no daunger of It is required that we peruse diligētly the course of our life with due consideration how our intemperancie hath vttered it selfe in any of those things which we haue nowe learned to be forbidden vs and also in diligent consideration howe prone and tickle our affections be therevnto that we may in truth come from the opinion of our selues to betake vs wholy to that perfect obedience of Iesus Christ to rest in it as that onely which can abide the iustice of the righteous God then in thankful regard of those his mercies manfully to set vpon our in temperat desires for the mortifying therof that the Lord may haue the honour of our moderate and chast conuersation Which that it may so come to passe let vs call vppon our heauenly father saying The eighth Lecture vpon the fifteenth verse Thou shalt not steale IT hath bene shewed before that our neighbour is not to be considered in his person alone but in what so euer thing is deare vnto him as goods good name and suche like and therefore that the loue which we must beare towards him may not be towardes his body alone but also towardes his goods that our dealing with them may be so vpright as may declare in deede that we doe loue the man For if any thing of his passing through out handes shall not finde fidelitie and faythfull dealing but deceitfull conueyaunce of it or some parte thereof to oure selues can it bee truely sayde wee loue the man there is no man that can so iudge of it that can I say persuade him selfe that hee is beloued of those men when nothing of his goodes commeth to their handes but it is sure to be fleeced and to pay toll before it shall depart The Lord therefore commaunding safe passage and louing dealing towardes our neighboures goodes when so euer according to the manifold necessities of euerie man to deale and communicate with an other in buying and selling or otherwise they haue occasion to passe through our handes hath forbidden stealing and all vnfaithfulnesse in their goods condemning it of want of charitie and loue towardes them selues whose goods are diminished by vs when so euer we shal haue dealing with thē And bicause we goe so closely to work and are so cunning to deceiue our selues imagining that wee loue our neighbours when in deede there is no such affection in vs the holy Ghoste is compelled as it were to trace vs and by such vnfaithful footesteps as these be to descrie vs For when we are so often taken with vntrustie dealing and vnfaythfulnesse in our neighbours goods good name and such like is there not iust cause to arest vs for not discharging this duetie of loue which is so due vnto them This vnfaythfull dealing with the goodes of our neighbour howe greatly it did displease the Lorde and with what lawes he did restraine his people of Israel from the same the statutes and orders of that gouernement can best declare from whence it shall not be amisse to take some helpe in the interpretation of this commaundement In Exodus we doe reade that if any man should steale a sheepe and kill it or sell it he should restore for that one sheepe foure but if any man should steale an oxe and after kill it or sell it hee should restore fiue oxen for that oxe The reason why he must pay more for the oxe then for the sheepe was for that his neighbours losse was greater in the want of the one then of the other as bringing more profite to the owner thereof But if they were found with the theefe aliue not solde nor killed then must hee restore but the double of the oxe asse or shepe for that his obstinacie in this euil did not appeare so greate as when hee should make sale of them and turne them into gaine For it might be while they were aliue that he being touched with repentaunce woulde restore them againe but when they were solde or killed the theefe gaue greater token of his impudencie and confirmed obstinacie and the owner also was one degree further from any likelyhoode to come by them againe If the theefe be nothing worth and so not able to make restitution then as it
pronounce him to be accurssed who shall holde that the lawe doth lay any impossible thing vpon vs. The Apostle doth take it to bee so plaine that no man can kepe the lawe that he will not bestow any paines in the proofe thereof The Churche of Rome taketh it to bee so playne that a man may keepe the lawe that they do accursse him whosoeuer shall holde the contrarie But it behoueth vs to rest in the doctrine of the holie Ghoste which therefore holdeth all men accurssed that sticke vnto the righteousnesse of woorkes bycause no man can do all those workes to the which righteousnes and life is promised And righteousnesse is promised not vnto him that shall doe some fewe works but vnto him that shal haue done all that are written in the booke of the law Neyther yet vnto him that for a great time shall haue done all but vnto him that shall haue continued from the beginning vnto the ende of his life in doing all the workes that are commaunded in the lawe Whereby it appeareth that that man who shall offend but in one thing forbidden in the lawe is in so doing shut out from all hold and hope of righteousnesse therby For he is holden accurssed by the lawe that cōtinueth not in all thinges that are written in the booke of the lawe to doe them For the lawe doth offer vs wages for our worke but so that it refuseth to pay any penie but vnto him that shall bring all his worke finished and done bycause the couenaunt was so and the lawe dealeth by Indenture and couenaunt and not otherwise Hee shall not want hyre for his labour that shall haue done his whole taske and all that was set appointed him for to do For the Lorde did couenant with vs for accomplishment of those works that were agreed vpon and set downe in the lawe that when wee should haue perfourmed that obedience it might be lawfull for vs to clayme our wages which is that he that doth them shall liue in them But if wee should come with our worke halfe done and halfe vndone or any euen the least part vndone the lawe sendeth vs away without wages letting vs see the condition of the obligation whiche is that he standeth accurssed without all hope of hire from the lawe that shall not continue to doe all things that are commaunded For the law wil not goe one iote from couenaunt In deede it will keepe couenaunt with vs if we keepe couenaunt with it and bring our whole worke accomplished according to the Indenture If a man shoulde for tenne twentie or fourtie yeare or if it were possible that from his infancie vnto his dying day hee should haue bene a painefull workman to the law doing all the workes thereof truely and without blame and yet slippe in one thing if but in one thought euen vpon his dying day he doth therein forfeit his obligation wherein he standeth bound for continuing in al the works of the law vnto the end Curssed is he sayth the lawe that continueth not And as was sayd before the lawe dealeth not but by Indenture and therefore looketh for and will haue the benefite of the obligation and the forfeiture of the bond at our hands If it shall bee sayde that the good workes that we haue done shall discharge vs of the euill that we haue done that aunswere will not bee taken there is no reason in it nor lawe for it For when we are bound to doe those woorkes which we say will discharge vs from the euill woorkes that wee haue done and more then they be for wee are bound to doe all and it is due debt of our part howe commeth it to passe by what right or reason that parte of payment of one summe whiche is due debt from vs shoulde not onely discharge that whole debt it beeing but a parte thereof but also shoulde discharge vs of an other bond wherein wee stande bounde for the payment of an other summe of monie Wee stande bound not onely to doe well but also to absteine from doing euill The discharge of one bonde if it were fully discharged coulde doe no more but free vs from the daunger of that it can not acquite vs of the other bond wherein wee stande other wayes charged To apply it to our purpose the bond wherein wee stand charged for doing well being in some part aunswered can not cancel the other obligation wherein we stand bound to absteine from euill There is no man that hath an other bound vnto him in two seuerall obligations for two seuerall summes of monie that will by and by after that one is discharged take the other by that payment to bee as good as cancelled there is in it neyther lawe right nor reason Much lesse will any man be so foolish as when but some parte of the one shall bee payde to imagine that then hee must giue ouer not onely the clayme of the other parte yet behinde but also the whole debt of the other bond which in no parte hath bene discharged These things being considered we shall be forced to say with the Apostle So many as sticke vnto the woorkes of the lawe are vnder the cursse For it is written Curssed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them If any man shall thinke with him selfe that this reason is not sufficient to proue all accurssed bycause euerie one that dothe not continue is accurssed imagining that a man may continue in all thinges let him examine him selfe by euerie commaundement in euerie seuerall dutie thereof adding therevnto the properties of loue and considering whether his affection may be proued by those effectes to beare loue vnto the lawe and the dueties of the lawe or otherwise ioyning with all his continuaunce in euerie thing euen in the thoughtes of his heart and then no doubt it will bee manifest vnto him selfe that hee is farre from that righteousnesse whiche the lawe requireth and hee by it is bound to perfourme it Hee shall then see that hee him selfe is farre shorte of that number of workes which haue promise of life made vnto the workers therof when they shall haue accōplished those workes in that number of deeds that louing maner of doing which the lord requireth especially if that prouiso be remembred that there must be continuance without interruption both in the deedes and manner of doing euen vnto the end Moreouer the punishments in this world whiche the godlyest that euer liued haue not beene altogether free from declare that no man kepeth the lawe For the lawe doth not onely promise freedome from punishments but also plentie of al maner of blessings in the frut of our body in the fruit of our ground in the increase of our kyne cattle flockes of sheepe in our comming in in our going out in all that we take in hand in causing all that rise vp against vs to fal before
lawe and commandements of God thereby to see what infirmities are still in vs that the Lord may haue the praise of his vndeserued mercie as wel for continuing his graces vndeseruedly as for beginning thē without any our desert For when we shal perceiue by true tryal in our selues what iust occasion the lord hath offered him on our part to stay or rather vtterly to giue ouer his merciful dealing towards vs we must acknowledge euen from our heart that the Lord hath taken the occasion to continue his graces towardes vs as well as to beginne them in vs from his free mercies alone and so from an humbled heart yeelde vnto him no lesse prayses for continuing then for beginning true holinesse in our heartes that he may haue whiche by good right doeth apperteine vnto him the whole glorie of our newe birth and regeneration What horrible wickednesse were it with the Chuche of Rome to part the praise of our Christian conuersation betweene God and vs whiche is wholy due vnto his vndeserued grace according as it is written in the Epistle to the Philippians It is God that worketh in you bothe the will and deede euen of his good pleasure This is spoken vnto them that had begone and continued also some good time in Christianitie that they should continue in feare and humilitie because God wrought in them euen of his owne good pleasure and not at the deserte of their obedience whiche may soone be perceiued to be true if we shall examine our selues by the Lawe and commaundementes of our God whiche thundereth out curses against him that shall not continue in all manner of obedience vnto the ende The lawe beeing looked truely vppon will let vs see muche required and commaunded and yet vnperfourmed of vs muche forbidden yet for all that done of vs and therfore many curses due vnto vs by our own deseruinges so that we shal be forced to confesse the greatnesse of his kindenesse that continueth through so great vnkindenesse of oures We may conclude then that in those who haue begone in simplicitie and singlenesse of heart to serue the Lorde the lawe hathe great vse and the often sight of themselues therein is verie necessarie not onely to be humbled vnder the freenesse and vndeseruednesse of his grace but also vnder the greatnesse of his goodnesse whiche is so muche knowen to be the more as our deserte is knowne and perceiued in our selues to be the lesse so muche the more tried to be mightie as it is well perceiued not to haue beene beaten backe by so great force of our sinne as we are well priuie vnto by tryall had of our selues in the lawe to haue stoode in the way against it Therefore to conclude this part the lawe and commandements of God truely beholden and considered do teache vs to giue vnto God the honour that is due vnto him as well for the free vndeserued beginning as for the free and vndeserued continuing of his mercies towardes vs that he that will glorie may glorie in the Lorde Moreouer this vse we haue of the lawe of God that by it we are truely directed into the way of life which of our selues we could neuer haue learned and so forewarned of these by-wayes of our owne deuising and deuotion whiche leade vnto destruction For it can neuer be lawfull that the rule to serue and please a maister by should come from his seruaunt who is to please and not from the maister himselfe who is to be pleased And therefore miserable should our estate haue beene if we should haue imagined that the rule for vs to serue and please God by were to be taken from our good intent and well meaning and not from the Lord our maister his good pleasure and liking If a maister should not haue prescribed his seruant what to doe or to leaue vndone there were more to be saide for his good meaning although it did goe from the good liking of his maister whiche was not vttered vnto him but when the maister shal make knowen his will and pleasure by his woorde there is no excuse lefte vnto good intent or good meaning when his pleasure made knowen and declared vnto the seruaunte from his owne mouthe shal be neglected and not accomplished by him The lawe therefore being the will of our maisster vttered from his owne mouthe teacheth vs truely and safely to serue him and stoppeth vppe that daungerous pitte of our good intente deuotion and good meaning a daungerous pitte to fall into at any time but nowe moste daungerous when we haue learned what is good deuotion and good meaning euen from the Lords owne mouthe There is also an other singular benefite whiche we haue by the lawe and seueral commandements of God which doeth remedie a mischiefe that is ouer rife in these dayes Many not of the worste sort of men content themselues generally to haue a liking of the word of God and a general good meaning towarde his commaundementes but neuer trauell to approue their heartes before GOD by profiting and goeing forwarde in the seuerall dueties of euerie seuerall commaundement whiche is well prouided for in the lawe where wee are charged with seuerall dueties vnto GOD and also vnto man so as the neglecte of any duetie sett foorth by the lawe redoundeth to the contempt of the Lord who is the lawgiuer The often perusing therfore of the seueral commandements doe bring vs from christianitie pretended in generall profession and meaning vnto Christianitie approued in particular practise of seuerall dueties drawing that vaine generall profession and liking vnto particular and seuerall well doeing It were a lewde practise of a seruaunt to pretend good liking of any thing that his maister should commaunde yet neuer to put his hande painefully to the executing of his seuerall charge There is nothing so common among many professours of the worde as to vpholde the credite of professing the Gospel and fauouring it not with careful following after the thinges giuen by name and particularly in charge vnto them but onely with their general liking or rather their not misliking therof as if this were good seruice to giue our maister leaue to commaunde as seemed good vnto him so wee might be at libertie to practise and doe as muche as like vs It is a Christians profession to vpholde Gods honour in what thing soeuer it is assaulted there specially where it is most assaulted in any he most weak to resist which kind of warfare as it is the best so is it well mainteyned by this light of the law For there we se by often true examination which of the walls of Gods glorie are moste battered in vs beat vpon by the aduersaries power whereby if there shal be any care in vs we shal be prouoked to bring all the helpe that we haue or can come by to that parte to strengthen it withall For to what purpose were it for vs the enimies entring in at one parte of the house