vnto him by deteyning that whiche is his due they are against this commandement also Thou shalt not steale so that it is not vnpossible for one kinde of action to be guiltie both of murder and theft The negligence of man whereby his neighbour receiueth either losse of life or hurt of bodie is forbidden in this commandement The reason is verie good For if the Lord hathe lawfully and in equitie laide vpon vs the care of our neighbour his life by good right may he require at our handes the wilfull neglecte thereof The punishment of suche wilfull negligence towardes the life or bodie of their brethren was moste sharpe and seuere in the olde lawe as we may see in Exodus where the man 's owne life must answere for the life of his brother who perished by his negligence according as the example is sett downe there of a man not keeping vppe his oxe whiche he knewe was woonte to pushe If the oxe were woont to pushe in times past sayeth the holy Ghost and it hathe beene tolde his Maister and hee hathe not kepte him and after he killeth a man or woman the Oxe shal be stoned and the owner shall die also In this offence of negligence are all those transgressours against this commaundement who by delaying to take vppe matters in controuersie or suites of lawe with all possible speede that may be doe by their negligence giue occasion to the fraile nature of man to committe murder or some other mischiefe against him with whome he is in controuersie And if carelesse negligence be thus daungerous howe harde a matter will it be to reckon with the Lorde for deliberate purpose to kepe men at variance and debate that their gaine may grow thereby It wil be a harde matter to answere before the Almightie if wee haue giuen occasion whereby our neighbour hathe receiued losse of life Dauids carefulnesse herein is woorthily commended to all posteritie who when his men breaking through the hoast of the Philistins with the daunger of their liues had brought him water to drinke whiche he so greatly thirsted after and wished for immediately powred it out for an oblation vnto the Lorde and saide Let not my God suffer me to doe this shoulde I drinke the bloud of these mens liues for they haue brought it with the ieopardie of their liues therefore he would not drinke it A notable example to feare vs for being occasiō to any though seruant or inferiour rashly to hazard his life either for our profite or pleasure In this commandement the Lorde is not onely careful to haue obedience from our handes but also from our hearts and tongues so that bothe thoughtes and wordes must come vnder subiection vnto him that neither of them be infected with malice whiche the Lorde so hateth and abhorreth For we must interpret the Lawe according to the nature of the Lord who is the lawe-giuer Man by reason that he onely seeth the deede and cannot discerne of the heart maketh lawes for the outward doeings and punisheth them alone without proceeding further but the Lorde who searcheth the heart and reines maketh lawes for it and punisheth euen the consent of the heart goeing against his lawe in asmuch as the Lord hateth the euil it selfe he cannot but abhorre it wheresoeuer he shall finde it whether in heart hand or tongue It is written in the Epistle of S. Iohn That whosoeuer hateth his brother is a manslear We see then that not onely grosse euils come into reckoning before the Lord but euen hatred settled in the heart although the hand hath neuer beene stretched foorth to execute the same neither commeth it before him as some trifling thing whiche doeth not greatly displease him but appeareth monstrous hauing none other shape vpon it nor other accounte made of it then of murder Thus must we thinke of hatred consented vnto in the heart that it hath a bloudie face in the sight of the Lorde and therefore is to be abhorred and loathed as the crueltie of murder This was the cause why the Lord forbidding hatefull malicious thoughts in this cōmandemēt would giue it none other name thē murder teaching vs that howsoeuer we nurish such thoughts make smal account of them yet his iudgment is plaine that they be no better then murder when the hart is settled in them In the Gospel after S. Matth. we see how the Lorde hateth words proceeding from malice and anger Whosoeuer shall say Foole vnto his brother saith our sauiour Christ shal be worthie to be punished in hell fire Hatred towardes our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth be it word or thoght and maketh it so heauie that the Lord can no longer beare it And bycause wordes bewray that which lurketh in the heart and bringeth it to light that otherwise would not so easily be espied we must keepe some good watche ouer them that from thence we may be ledde to the priuie chamber of the heart to see how al thinges go there for of the aboundance of the heart the mouthe speaketh so that there is no outward thing that can bring vs sooner to the sight and speeche of the heart then can the tongue it selfe whiche if it bee infected with hatred or disdaine sure it is that all thinges are not well at home in the heart and therefore all men must obserue the inclination of the heart by the vsage of the tongue that when it commeth abroade casting forth hatred wrath and debate we may with speede returne to the founteine that is the heart to purge and cleanse the same because we are sure that from thence the tongue receiueth all poyson If we shall preuaile muche in suppressing hatred both in our heart tongue and hand yet is not that all whiche is here commanded For the Lorde in forbidding murder meant not to stay there but in remouing hatred his purpose was to make way passage for merciful dealing towards the life of others And necessarie it was that he should giue vs warning of that stumbling blocke whiche lieth in the way lest we suspecting no such matter should haue imagined that there would haue bene true care for the life of our brother where there was no victorie before ouer our own dispositiō which is altogether otherwise giuen inclined The true profe wherof we shal then haue when our affections shal be stired vp by any dealing which shal mislike vs For then we shal well perceiue wrath to be mightily working in vs which before because it had peraduenture no great matter to worke vpon we thought that we had bene altogether voide of or at the lest not greatly infected therwith But now in this manner of speaking vsed by the holy Ghost who battereth downe hatred when his purpose is to builde vp loue we see that there will be no passage to any louing dealing in trueth but by treading down of our contrarie
what wickednesse and contempt of the grace of God That man therfore that learneth not to abate the care for outward daungers and necessities to come can neuer in trueth pray vnto the Lord that he would giue him this day his daily breade For these wordes of daily bread and this day doe cutt off the care and torment of times farre off By the promise whiche in this petition we doe trust and depende vppon the holie Ghost to the Hebrues cureth couetousnesse willing them to be content with that they haue to see that their conuersation be without couetousnesse because the Lorde hath saide I will not leaue thee nor forsake thee This promise of the Lord that he will not forsake his in the day of their necessitie is set as a bulworke to beate backe their feare of want and carefull coueting that ariseth therevpon that they may hold them wel content and apaide with their present state and condition The holie Ghoste maketh a great diuersitie betwene the godlie and wicked touching these earthly thinges for they come to the godlie as it were sleeping for so doeth he tearme their quiet laboure that wayte assuredly for the successe frō the Lord in respect of the careful toile that the vngodly are tormented with as if their liuing lay onely in their trauels There is a secrete blessing of the Lorde which must be sought for at his handes by faithfull prayes without the which all care and trauel that can be taken wil not auaile It is the blessing of the Lord that maketh riche sayeth the holie Ghost There is more in that then our fleshly and mistrustfull heart can easily be persuaded of Let vs therefore learne to lessen our mistrustfull care that we may testifie to the worlde the increase of our faith in the persuasion of his mercie towardes vs according as this petition doeth admonishe vs For in praying vnto him for these outward commodities we doe acknowledge that they be at his disposing and that all the labour in the worlde will not fetche them vnlesse it please him to giue successe Wherefore we may plainely see that when we haue trauelled or vsed those outward meanes wherby commonly benefits are procured we haue but accomplished one part and the least part of that that bringeth the benefite in deed Prayer must also be vsed and the Lorde he is to be intreated and this is not the least but the chiefe parte The godly tempt not the Lord by refusing his meanes but euen then when they doe vse those meanes they are muche in prayer for the successe and going forward of them whether it be labour counsell or friendshippe that they they vse to compasse their matter by For the want of this we see it fall out in common experience that the wisest men haue had suche successe with their deuises as the most foolish man that is could not haue made a madder matche then often times falleth out euen there where their care and counsell hath beene the greatest whiche teacheth vs to giue the Lorde his due to acknowlege him the Lord and gouernour of those temporall commodities to begge them at his handes by true and vnfeigned prayer and by faith to depend vpon him and not vpon our trauel no not where it is the greatest and promiseth the moste vnto vs. Worldly men that depend wholy in the persuasion of their heart vpon the help of their hands their wisdome or their wealth or friendship do dissemble with the Lorde in this request For they seeke that at him as his gift whiche their heart telleth them that they haue alreadie at home Couetous men that wold gather faster then he will giue how can they in trueth seeke it at his hands when they are not at any time content with that measure or portion that he doth giue neither rest in his distribution hauing such a hungrie desire as would prescribe the Lord and not be limited or prescribed by the Lord The oppresser hard cruel dealer that pretendeth to beg his bread temporal cōmodity of the Lord in the meane time is the purueyer and prouider for him selfe by suche oppressing and vnmercifull meanes as the Lorde abhorreth doeth dallie with the Lorde deceiue him selfe and maketh his praier a curse vnto his owne soule and a witnesse in the day of iudgment against his own conscience in that he hath professed in this prayer that to be the Lords gift whiche he sought of sathan by suche wayes and meanes as he approueth but the Lord abhorreth them We pray here for others aswell as for our selues he therfore that professeth to pray for others their good estate concerning temporall thinges and yet conueyeth that whiche is others or withholdeth it eyther by violence or deceipte with what conscience doeth he offer this petition to the Lord The children of God haue their faith declaring it selfe by outward thinges while they doe depende vppon him for them wherein the vngodly bewray their wante howsoeuer they boast of their inward persuasion of his goodnesse For if the Lord speede them not to their contentation they will not sticke to prouide for themselues by suche either open or secrete oppression as he hathe plainely forbidden as if he were onely the God of the soule and not of the bodie also whole man to prouide for both according to the good pleasure of his will and wee by faith to depende and wayte for a speciall blessing from him euen in outward thinges which the vngodly cannot see into For they binde the Lord so vnto the instrumentes whereby hee worketh his will that in truth they haue the glorie and he is altogether depriued thereof They be only his children that in truth acknowledge him the giuer of these outwarde benefites therfore wil vse no meanes besides those which he hathe approued The other in seeking helpe by meanes forbidden of him doe plainely speake in those their doings that they haue no faith nor cōfidēce in him we may in faith good hope aske those thinges because they make for the glorie of God who doth reigne and rule in earth by giuing vnto his their wantes euen in these outward and temporal things according as we may learne in the Psalm Where after many words declaring that God executeth iustice for the oppressed giueth bread to the hungrie loseth the prisoners kepeth the strangers relieueth the fatherlesse ouerthroweth the way of the wicked immediately it followeth The Lord shal reigne for euer ô Sion As if the Lord should not be known to reigne if he should fayle his seruants calling and depending vpon him in their distresses For we may not think that he faileth his seruants when he giueth them better benefites then those which they doe aske As if they craue deliuerance out of present daunger and he by taking them in mercie out of this life worketh a final riddaunce out of all daunger shall we say that the Lord hath not heard them Likewise if their
should stande charged towards his crate good name then towardes his goodes For as the holy Ghoste witnesseth in the Prouerbes good name is better then great richesse and the louing fauour of men whiche doeth followe it is aboue siluer and aboue golde This must cause vs to become carefull lest we should annoy him in so great a benefite and treasure of his as credits and good name is by good right accounted of by the holy Ghoste The togue therfore is here inioyned not to caste foorth by want of loue any suche speech as might leave behinde it the stayne and soyle of infamie reproche vpon his neighbour That the hurt and annoyance of the tongue may rightly be considered vpon it shal be good to proceede to the danger and damage of it particularly The first is when in open place of iustice iudgement any man shal of malice and will will testifie or depose that whiche is vntrue against his neighbour Which howe heynous a thing it is before God may appeare by the punishment that the Lord did appoint for the transgressours herein whiche was to haue the same punishment that he should haue had whō they did falsely accuse if the accusation had beene proued true As it is writen in Deuteronomie And the Iudges shal make diligent inquisition and if the witnesse be found false c then shall ye doe vnto him as hee had thought to do vnto his brother so thou shalt take euill away froth of the middlest of thee and the rest shall heare this and feare and shall from henceforth commit no more an such wickednesse among you Therefore thine eye shall haue no compassion but life for life eye for eye toothe for toothe hande for hande foote for foote The false witnesse therfore in the judgement of God is as great an offender as if he had done that in deed himself whiche vntruly he doth charge another withal therefore must he reckon with the Lord for committing that sinne himselfe howe heynous soeuer it shal be that by his testimonie and speeche an other is wrongfully blamed for As for example if he shall wrongfully accuse a man of murder he is in the same fault before God as if he should haue cutte any mans throate for false witnesse maketh them doers of that which vntruly by wordes they put upon others And because of the daunger that might grow herein the Iudges were charged not to receiue testimonie of one alone against his neghbour but at the lest two should testifie in euerie matter before any judgment should go against the man. For when the testimonie of two or three is thoroughly examined the falsehode if there be any may soone be found out whiche might ham better couert vnder one mans testimonie alone This may teache vs howe carefull the Lorde is to preserue the credite Of man from the malice hatred and venome of a false witnesse The Lorde also hathe charged the judge moste strictly that he hurt not the right and cause of any man with his tongue and sentence so carefull is the Lorde to keepe vs harmelesse from this member that is so tickle vnto euil Therefore Iudges and those that be in place of iustice are charged in Exodus not to ouerthrowe the right of the poore in his suite but to keepe them farre from a false matter either to pronounce it or to admitte of it because as it is there saide the Lord wil not fie a wicked man They are forbid there to receiue giftes because those wil blinde the eyes of the wise These are the charges that be giuē vnto them that sitte in place of iustice For the Lord meaning to make an harborowe againste all the winde weather of an euill tongue woulde neuer leaue the parte vncouered where the weather were likes to bring the greatest daunger And if the Lorde so mislike false witnesse that he would haue no place to be a sanctuarie for it he can neuer abide that wrong to be offered vnto him that his owne sacred seate of iustice should become the throne thereof It is no small matter before the Lorde to dare defile his seate with a false sentence And notwithstanding it seeme no one matter to pronounce a false sentence and to beare out an euill man or euill matter yet is it amongest the euils of the tongue the greatest to ouerthrowe the right of the righteous and to iustifie the wicked and so muche the more because that throne of the Lord place of iustice execution for the wicked is by that meanes made a denne of theeues and wickednesse Can there be a more monstruous sinne then this of the tongue to adiudge him the garland and crowne of a cleare and iust man who hath deserued the hyre and punishment of reproche euen from the seate of the Lord And whiche more is to make the Lorde to put the crowne vpon the head of the wicked and the halter about the necke of a iust man whyle sitting in his place and seate as it were in his name and for him they doe it iustifying by their sentence a wicked man or wicked matter whome the Lorde abhorreth and condemning the iust whom he approueth The Lorde doth threaten them that sitting in place of iustice and iudgement do bolster euill men and euill matters with those punishments and that in this life that of all others they doe moste mislike euen to be in contempt reproche and inwarde misliking of the people according as we are taught by the holy Ghoste in the Prouerbes It is not good to haue respect of any person in iudgement He that saith to the wicked thou art righteous him shal the people curse and the multitude shal abhorre him but to them that rebuke him shal be fauour and vppon them shal come the blessing of goodnesse It is feared lest if men should set them selues in that place against euil men causes it were the way to make them subiecte to displeasure and losse of fauour with many without any gaine of good report but the holy ghost saith in that place that the blessing of good liking shal be vpō such wher as the other labouring by vpholding euil matters either to keepe friendship or otherwise to make all stand in awe of their displeasure so to speake of their greate authoritie with admiration of it shall finde the contrarie euen the secret misliking of al howsoeuer for a time feare may keepe it in that outwardly there be no exclamation outcrie against it In the word of God not onely those are charged with this sinne of false witnesse that first sett on foote and erecte a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it do vphold the same For notwithstanding it were set vp yet must it of necessitie fall downe againe if it should finde none that would by the receyuing and approuing there of
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their
we haue so often heard of before when he prayeth that the people of God may haue their punishmentes remoued when they call vppon him there is alwayes added the condition of turning from their sinne either in expresse wordes or else in wordes that necessarily importe the same As to take one example for many in that Chapiter hee hath these wordes When Heauen shall be shutt vpp and there shall be no rayne because they haue sinned against thee and they shall pray in this place confesse thy name and turne from their sinn when thou doest afflict them then heare thou in Heauen and pardon the sinne of thy seruauntes and of thy people Israel when thou haste taught them the good way wherein they may walke so that the turning from sinne is necessarily required of them that doe looke for the forgiuenesse of sinne And then especially when the Lorde shall testifie against vs from Heauen by punishments laide vppon vs wee haue to call to minde our former sinnes and ceasse to be carelesse and secure therein For when the Lord forgiueth sinne hee also cureth sinne not suffering vs any longer to sleepe in the same beeing snared with the baytes and allurementes thereof but begetteth in vs a new care to shake it off and a new watchfulnesse ouer it There is added to the end of this petition For thine is the kingdome the power the glorie for euer which doeth admonish vs of sundrie profitable instructiōs for by it we are taught what shuld be the end of our petitions why we would haue thē graunted euen that his kingdome power glorie may be aduāced For as we haue learned before while that the Lord frameth his to the obedience of his wil giueth good things vnto thē remoueth euil thinges from them his name is halowed his kingdome cōmeth his wil is done here in earth for by dealing thus with his seruaunts he will be knowen to rule and reigne here vpon earth be glorified in the same This desire therefore to haue him glorified should bee bothe at the beginning and end of our prayers whether our suit be for spirituall graces or for tēporall blessings By this also our faith is strengthened in the hope to obteine our petitions because the Lorde cannot neglect the glorie of his name and the honour of his kingdome whiche dependeth vpon the perfourmaunce of his mercies towardes his seruauntes that call vpon him therfore our hope cannot deceiue vs beeing ioyned so neere vnto the glorie of our God. Moreouer in this we are admonished that it is not the worthynesse of our selues nor yet of any other but the honour of his name that commendeth our suites and petitions vnto the lord Finally heerein we are admonished of a speciall worshippe and seruice which is thanks giuing vnto GOD when soeuer wee receiue any benefite of what kinde soeuer For we acknowledging in our prayers not onely that hee hath the disposing of these benefites but also that his kingdome glorie honour consisteth in the rewarding of his with the same shall be found traytors to the crowne of his kingdome if after benefites receiued wee doe not by thanks giuing confesse and acknoweledge the same This giuing of thanks is a speciall worshipp and seruice of God in somuch that the Lorde reiecting sacrifice placeth his honour in thanksgiuing Will I eate the fleash of Bulles or drinke the bloude of Goates sayth the Lord by his Ptophet Offer vnto God praise and pay the vowes vnto the moste high and call vppon mee in the day of thy trouble so will I deliuer thee and thou shalt glorifie me And in the laste verse of that psalme it is said that he who offereth praise vnto the Lord doth glorifie him Whereby it appeareth that the Lord esteemeth thanksgiuing as a speciall worship and seruice of him whiche may well bee perceiued in sundrie places of the Scripture but especially in the booke of the Psalmes It is in deede a seruice of God peculiar and proper vnto the children of god For the wicked are not acquainted with it they see not the Lord his arme in their deliuerances they see not through the instruments that God vseth to helpe thē by into the especiall goodwill and fauour of GOD from whence the godly take those healpes to come as a plaine profe therof Therfore doth the Prophet say The voice of ioy and deliuerance shal be in the tabernacles of the righteous saying the right hand of the Lorde hath done valiauntly Hee maketh it the peculiar worke of the righteous to reioyce in the Lorde and in heart to prayse him For notwithstanding all people taste liberally of his benefits yet the feeling of his fatherly goodnesse whiche procureth giuing of thanks in deed is proper onely vnto the children of God. It is a singular priuiledge that he doth vouchsafe his elect alone when he giueth such a sweete taste vnto his benefites as driueth their heartes to reioycing and giuing of thankes not onely in the comfort of the present benefite but also in that hauing receiued an assured token of his fauour they peaceably passe ouer the course of their life assuring them selues that they are had in especiall reckoning and account with the lord Therefore the Prophete is bolde to haue this speech of them Blessed is the people that reioyce in thee they shall walke in the light of thy countenaunce O Lorde they shall reioyce continually in thy name and in thy righteousnesse shal they exalt them selues He maketh it no common matter to reioyce in the Lord but matter belonging onely to the electe and blessed people of God how greatly it pleaseth the Lorde The Apostle wittnesseth in the Epistle to the Corinthes where hee requireth the prayer of the church of God for him in his affliction that when his deliueraunce is obteyned by the prayers of many many persons may giue thanks vnto god Which notably declareth how acceptable a seruice it is to giue thanks vnto God when the afflictions of the children of God serue therevnto and are beecome a speciall ende of the same As wittnesseth in like manner the Prophet The Lorde hath looked downe from the height of his Sanctuarie that hee might heare the mourning of the prisoner and deliuer the children of death that they may declare the name of the Lorde in Hierusalem and his praise in Sion Now if it be demaunded why the sacrifice of thanks giuing is so acceptable a worship and seruice of the Lord The answere is ready because it ascribeth the gouernment and distribution of all benefites vnto the Lord denying them to come by casualtie or chaunce as doe the vngodly whatsoeuer they say in that they are neither comforted truely in them nor yet thankfull for them Moreouer it acknowledgeth God not to be a dead thing and bare name that regardeth not men that serue him in the obedience of his will but that in trueth hee hath a care of his Church helpeth
in their neede and regardeth them in perfourming the trueth of his promise towardes them This acknowledging of the mercies of God by giueing of thanks helpeth forwarde the faith of other in persuasion of this tender care that hee beareth towardes his Wherefore the godly were accustomed to open vnto others the children of God the especiall benefites and mercie whiche they had receiued of the Lorde that they might not onely ioyne with them for the praise of his mercie but also receiue increase of faith in the visible experience of his goodnesse It is wel knowen that the people of God vnder the law had a solemne rite ceremonie in perfourming the vowes of thankesgiuing and peace offering when soeuer they had receiued any notable and singular benefite of the Lorde Whiche was a thing so well pleasing the Lorde that they present this their purpose to prayse the Lorde and to tell what he had done for them as a reason to persuade him to worke their deliuerance when they are distressed according as wee reade Saue me from the Lyons mouthe and aunswere me in sauing me from the hornes of the Vnicornes I will declare thy name vnto my brethren in the middest of the congregation wil I prayse thee saying Praise the Lord ye that feare him magnifie him all yee seede of Iacob For he hath not despised nor abhorred the affliction of the poore but when he calleth vnto him he heard My praise shall be of thee in the great congregation my vowes wil I perfourme before them that feare him The pore shall eate and be satisfied they that seeke after the Lorde shall praise him This kinde of persuasion haue the seruants of God often vsed and therefore wee doe reade that the godly in their petitions haue vsed often these words Shut not vp ô Lord the mouthes of them that prayse thee open not the mouthes of the vngodly that they may praise the power of their idols and magnifie a fleashly king They were persuaded that the Lord did greatly esteme his owne glorie and honor that it was a speciall seruice and worship that he delighteth in as it is in deede For euen the end of our saluation is the praise of his free mercie and grace and he hath elected his to the prayse of the riches of his grace and the end of our temporall deliuerance is to acknowledge and magnifie that grace whiche we haue tryed to bee true had good experience of the same So doth the godlie king Ezechias confesse that the Lorde would not haue him swalowed vp of the pit without the taste of his mercie in deliueraunce because if he had so departed the Lorde should then haue wanted that seruice of thankes giuing for his deliuerance which is so acceptable vnto him For those that are so ouerwhelmed in their afflictiōs tast not of the mercies of deliuerance which openeth their mouth filleth it with the prayses of the lord It was thy pleasure to deliuer my soule sayth Ezechias from the pit of corruption for thou haste cast all my sinnes behinde thy back for the dead cannot prayse thee they that go downe into the pitt cannot hope for thy trueth but the liuing shall confesse thee as I doe this day The father to the children shall declare thy trueth the Lorde was ready to saue mee therefore wee will sing my songe all the dayes of our life in the house of the Lord. That he sayth The dead cannot prayse him wee haue to take it as the trueth is that when those that be his are not deliuered in their distresses hee wanteth that praise here in earth where his glorie is often oppressed whiche their deliueraunce would plentifully spread abroade And they doe moste thirste after the tryall of his goodnesse heere vppon earth where there bee so many enimies to his glorie that seeing the plaine proofe thereof they may be plentiful in his praise Therfore doeth Dauid in like manner require deliuerance that he be not ouerwhelmed in his afflliction and so the Lord wante the praise of his deliueraunce Returne O Lorde deliuer my life saue mee for thy mercies sake For in death there is no remembrance of thee in the graue who shall praise thee The Scripture is plentifull in such proofes where the seruants of God haue greatly longed for deliuerance that they might praise his name and haue vrged it as a reason to persuade the Lord to heare their petitions because then they would offer vnto him that well pleasing sacrifice and seruice of thankesgiuing a sacrifice that doeth so greatly please the Lorde and therefore cannot but be well liked of all those that be his It was declared before that there was a solemne rite and ceremonie among the Iewes in their thanks giuing after sōe greate benefite receiued where the godlie mett together not only to giue praise but also to be confirmed and strengthened more more in their faith persuasion of his fatherly care and regarde that he hath towards those that be his This is made plaine vnto vs in the Psalme He hath brought me out of the horrible pit sayth the Prophet and hee hath put in my mouth a new song of prayse vnto our God. Many shall see it and feare and shall trust in the Lorde It cānot but be a singular worship of God that ascribeth this right of gouernement and care of his seruants vnto him that also hath in it such force to increase faith which is the founteine of all obedience How greate then is the sinne of vnthankfulnesse when men passe ouer the benefites of God and the assured pledges of his fauour without any thankfull remembraunce or comfortable assuraunce of the good will of GOD Surely the neglect of this duetie I meane of thanks giuing to God when we receiue any singular benefite as some notable deliuerance from daungers or happie out going frō our trouble denieth the Lord to be the disposer and gouernour of thinges here belowe fathereth them vpon fortune or chaunce How soeuer they denie it in wordes it denieth in deede any especiall care to be in God ouer his it maketh God to be nothing beside a bare name and vaine imagination it ouerthroweth faith whiche persuadeth vs of the speciall care and good will that God beareth vs in taking his benefites not as common thinges but as pledges of his peculiar fauour in that as common matters and no witnesses of any especiall good will by vnthankfulnesse they are passed ouer and lightly let slippe Moreouer the want of this dutie hindereth the profiting of others in that they denie this helpe of strengthening their faith which the Lord hath appointed and the seruauntes of God hath practised according as it was of late cited out of the Prophet that many shoulde see what the Lord had done and be drawne to put their trust in him Now let vs pray vnto our heauenly Father in the name of his sonne that we may so pray that we may obteine
lust desire and concupiscence that we may be confounded in our selues vtterly that our deliuerie may be from the gates of death that we may knowe how that our saluation consisteth in his meere grace for we can hardly be brought to begge abrode till all reliefe be spent at home There is no daunger in the feeling and acknowledgeing of our pouertie for the Lord hath promised that if those that be heauie loaden with sin shall come vnto him they shall be refreshed neither was there euer found any that despayred who before had not thought too well of him selfe All the daunger is on the other side least wee not taking those to be no sinnes which are sinnes in deed so thinking better of our selues then there is cause should in iustice be iudged of the Lord because we would not proceede by a right rule to iudge our selues By this that wee haue heard it is plaine that a Christian must walke in feare and care not onely to consent to euil towards his neighbour but also to be stirred and pricked with any bee it neuer so little or small a delight therevnto and that our thoughts are poysoned and therefore the daunger great in the not bridling of thē The thing then commaunded is to bring our desires thoughts and delights vnto the good and benefite of our brethren in matters wherein they are to be benefited that we bring not only hands to do wel to our neighbours but also heartes thoughts desires lusting longing and delighting therein according as the apostle testifieth of him selfe that he was delighted with the law of God according to the inner man whervnto accordeth the holie Ghost in the Prouerbs in these wordes It is ioy to the iust to doe iudgement Many haue bene brought to do outward things in them selues good which neuer had any ioyfull desire in them to glorifie God with them but the holie ghost worketh in his not onely a chaunge of workes but also an alteration of thoughtes desires and delights that their desires may be holden within that whiche is good Wherin it behoueth a Christian to be carefull euen thus to transforme his delights not taking it sufficient if hee shall haue brought them at any time from that which was euill vntill he haue ioyned them to that which is good Let our care be increased this way to haue suche desire and delight vnto that whiche is good as may reteine our thoughts and kepe them diligently occupied in suche seruices Be it far from vs to think that the grace of GOD onely reacheth vnto the deede and ful consent letting desires and thoughts take their libertie in their corruption We muste confesse as the trueth is that his grace not onely bridleth thoughts frō rushing into that which is euil but also giueth them a sweete taste in that which is good and holdeth them greatly therevnto There is no man will denie but that we ought to delight in that which is good and surely if the delight be once taken in doing good vnto our neighbour it will gather the thoughtes together and assemble them to that ioy delight If when the delight is wicked the thoughtes are spent therevppon surely if the desire bee chaunged the thoughts also wil resorte greately thither Let vs therefore seeke after the grace of GOD not onely to season our deeds but also our thoughts delights therewith that our studie and thoughts may be occupied in that which is acceptable to him For if some deeds shal at starts be done of vs but the heart neuerthelesse vnchaunged in desires delights it shall not profit vs The vnderstanding that Christians haue of their estate how it fareth betwene God and them is better taken and hath surer profe and more certeyne testimonie from their desires and inwarde affections vnto the lawe of GOD then from their outwarde doeing of things commaunded by the lawe Euil things may be left vndone for feare of punishment for desire of commendation or auoyding of euill speech or for that wee are not tempted with them when notwithstanding the heart shall not in any respect mislike of them Good things also may bee done for praise of man for hope of merites with God when yet the affection shall nothing bee moued that way And this is nothing before God to auoyde euill from thy hand but to embrace it neuerthelesse in thy heart or to doe good with thy hand without any desire of the heart So that bothe in euill deedes left vndone and also in good deedes done we may be deceiued But if the inwarde affection of the heart stand desireously affected after that which GOD hath commaunded vs to doe vnto men and hatefully affected towardes that which God hath forbidden this chaunge cannot be wrought there but by the spirite of GOD alone As for the praise or dispraise of the people it reacheth nothing so farr Let vs then embrace this desire vnto the dueties commaunded vs not giueing any rest vnto the Lorde in our prayers before we shall obteine this inwarde testimonie whiche is aboue all exception to be taken against it and without the which outwarde doeinges are of no account before the Lord who looketh into the affections of man and embraceth a cherefull and delightfull giuer Heere are those men confuted that would driue affections out of the fleashe and kil nature attempting such things as vtterly tend to destroy it as if the nature of man shuld by regeneration becōe altered into the nature of Angels wheras regeneration killeth not nature but restoreth and repayreth it destroyeth not the affections but transfourmeth them from that euill which naturally they are inclined vnto into that which is good commaunded of GOD. The angrie man may not thinke his conuersion and regeneration to be good if hee shall bende him selfe neuer to be moued with any thing at all but if that heate which sometimes hee felte vnto euill be now as feruent vnto that whiche is good then is his conuersion approued before god The couetous man is not then conuerted when he shall haue driuen all desire thirst after worldly commodities out of his minde vnlesse that desire be repaired in him to bestowe and vse those commodities as GOD hath commaunded Neither is that man gone straight way out of the worlde that hath betaken him selfe to a wildernes and cloyster to haue no dealings in the world but he that in dealings of the world hath kept him selfe vnspotted of the world vsing the things therof as if hee vsed them not hee may truely say he hath left the worlde In all these dueties towarde our neighbours we may neuer forget this which hath partely bene touched before that if it were possible for vs to perfourme all dueties vnto men and yet not doe them in obedience vnto God according vnto the rules which before we haue learned it were vtterly to be abhorred For what auaileth it to deale wel with men and in the meane
time to defraude the Lord of his glorie Let vs learne throughly to examine our thoughtes not onely blaming those that fully consent but euen warring with those that any whit delight them selues in coueting and desiring that whiche apperteyneth vnto others so shall wee see whether it bee an easie matter to loue our neighboure as our selfe or otherwise so shall we also clearely giue ouer the title of righteousnesse in regarde of our owne doinges and wholy depend vpon the free merites of God in Christ proceeding in the confidence thereof with good courage to purifie our thoughts that we may not only do good with the hand but euen with the longing desire of our thoughts For the accomplishment whereof let vs call vpon God in the name of his Sonne saying as hee hath taught vs. O our Father which art in Heauen c. ¶ The twelfth Lecture vppon the first to the Corinthians ¶ Chapter .xiii. 4 Loue suffereth long it is bountifull loue enuieth not loue doeth not boast it selfe it is not puffed vpp 5 It disdayneth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill 6 It reioyceth not in iniquitie but reioyceth in the trueth 7 It suffereth all things it beleeueth all things it hopeth all things it endureth all things WE haue learned out of the lawe what seuerall dueties they bee that we owe vnto God and also vnto man but in the lawe we are not only charged to do those dueties there appointed to bee done and to forbeare the contrarie but also of loue to doe them and of loue to keepe vs from the other Therefore it shall bee expedient to examine what properties be in loue necessarily adioyning vnto the same whereby we must iudge of our selues how it fareth with vs whether that affection without the which all doing of good or ceassing to do euil is to no purpose ruleth in vs both in our doings and also when we shall absteine from doing The properties fruits of loue are in no place better set foorth then in the former Epistle to the Corinthes from whence I meane to giue you some light thereby the better to see into loue the nature of it and howe great thinges are conteyned in it Where the first note giuen to knowe it by is that it suffereth long or is patient a propertie that moderateth the heate and hastinesse of a mans minde that he followe it not in the boyling appetite and desire thereof This patience and moderation of our affections hathe great commendations in the scripture especially the booke of the Prouerbes painteth foorth the excellencie thereof in so many places and with so great titles as I can not but giue you a taste of some of them In the foureteenth Chapter of that booke it is thus written He that is stowe to wrath is of great wisedome but he that is of an hastie minde or to giue it you as it is there word for word he that is of a short spirite exalteth follie In this place we see this slowenesse vnto wrath is not barely ioyned with wisedome but with the excellencie of wisedome For so it is said He is of great wisedome that is slowe vnto wrathe It is a degree and profiting in wisdome whiche not all men no not all wisemen haue atteyned vnto to moderate the headie and hastie affection of an angrie and passionate minde Likewise in the same booke thus speaketh the holy Ghost The discretion of a man differreth his anger and his glorie is to passe by an offence A merueilous commendation that it should be the glorie of a man to put vppe offences that he should haue no manhode in him or matter to boast of any thing worthie of a man that hath not learned to passe by offences and to qualifie his affections euen towardes transgressions and iniuries Nature teacheth vs a cleane contrarie lesson that it is the glorie and zeale of a man to persue the infirmities of others and reuenge our affections the heate and displeasure of them therevpon and that he is a beast no man that wil let go wronges transgressions and iniuries vnreuenged especially if they shall haue touched himselfe But the spirite of God teacheth vs that it is loue that findeth a waye to cure a transgression yet notwithstanding to couer it and to reserue a place to couer it vntil it shal be cured as it is written in this booke Moreouer we reade in the Prouerbes that hee shal be taken for proude arrogant and scornefull that doeth his woorkes in the wrathe of pride A good testimonie to tell vs not onely what beginneth this wrath whiche is pride in deede therefore fitly ioyned with it in this place in calling it the wrath of pride but also what is ioyned with it alwayes that suche a one as he is so shall he beare the name and reproch of an arrogant hautie and scornefull man. In a nother place of this booke the holy Ghost compareth that man that can not restraine his affection vnto a citie broken downe and without walles but I must conteine my selfe within these fewe testimonies for that purpose for it were a verie great labour to seeke out all that is spoken hereof if I should goe no further then vnto this booke This patience and long suffering being as we haue heard so excellent euen the glorie of a man may iustly clame the first place among the properties of loue For what can be more fitte to vpholde loue then to be of a patient spirite when matter is offered occasion to breake loue and heartie good affection He doth iustly deserue wel of loue to haue his praise in all the fruits that followe it who shal by patience vnderprop it whē it shal be assaulted and shaken by hatred or euill dealing howsoeuer As for that man who then letteth loue fall downe whensoeuer any burthen of displeasure offence or vnkinde dealing shal be laide vppon him from the man whome he pretended to loue he declareth plainely that he neuer tasted of true loue and heartie affection the first and principall note whereof is to be patient and suffer long Let him ceasse therefore to make any account of his loue who hath not made reckoning to vpholde it in iniuries and displeasures And let him also ceasse to bragge of any loue that he hathe borne vnto any who neuer was tried to haue mainteined it throughe the vncourteous dealing of that man in one respect or other For who is he if he be not a monster of men that cannot liue peaceably with them who neuer shal displease him But then is it thankesworthie when our loue by patience shal ouercome the vnkindenesse of others This note of loue is clearely seene in that loue whiche mothers beare to their children howe muche frowardnesse and causelesse crying doe the mothers not onely patiently beare at the hande of the childe by loue but also appease not otherwise then by giuing of