obediēce vnder the shadowe of good intent deuotiō occupying it selfe in trifling outwarde thinges and neuer drawing neere vnto the Lord in the dueties laide vpon him by the word he must labour diligently to finde out the wil of God in his word for no other end but that hee may be a doer and follower of the same his profiting how greate so euer it bee is not without infirmitie and therefore hee is not without humilitie in his best doings his offending at any time cannot bee without griefe for hee seeth in it the dishonour of his merciful father whose free mercie is his stay Let vs learne brethren to take heed in seruing the Lord in a deuotiō that agreeth not with his word What will it auayle to say We do it of loue and good meaning towards him when the Lord hath said that all such are haters of him Shall our mening condemne the trueth of his saying Or shall that be good meaning when we come to true reckoning which the Lorde hath pronounced to be hateing Let man be afraid to beare hatred against the Lord and therefore let him feare to serue him with good intents besides his worde If man should bee so obstinate in euill that he feareth no punishment in respect of himselfe imagining his life to make an end of all his affliction yet let him fear the punishmente of this sinne that will not leaue him in the graue but set the marke of his iniquitie vppon his children and posteritie vnto many generations I neede not greatly to speake vnto the moste that be heere that they should leaue those foolish works of deuotion and good meaning as going on Pilgrimage setting vp of shrynes and such like things receiued amongst the Papistes His name be praysed that madnesse is descryed and a great number of them selues begin now to blush at it but the outwarde ceremonies of Religion as resorting to common prayer hearing of Sermons or suche other these haue obteyned now the title of the true seruice of GOD and shut out the obedience vnto the dueties commaunded by the word These hold men now from care of dueties appointed by the word as deuised deuotion kept them in Poperie from true religion These are the good intentes of Gospellers at this day and as the Lorde spake of his sacrifices commaunded in his worde when mē were holden in those without any care of good life He that killeth a Bullock is as if he slue a man they haue chosen out their owne wayes therefore wil I choose out their delusions and bring their feare vpon them So may it truely be said of a greate number that the Lorde hateth their resorting to prayer and sermons they are now become their owne wayes whiche they haue chosen because they are sundred from Christian conuersation and amendment of life for the which they were ordayned The meanes to auoid the dangers of our deuises in the seruice of GOD and to haue disclosed vnto vs the subtilties and snares thereof is to delight in the wisdome of the worde to be much exercised therein according as it is declared in the booke of Prouerbes That when wisdome entreth into the hearte and knowledge delighteth the soule then shall it deliuer vs from the euill way and from the straunge woman whiche forsaketh the guide of her youth Now let vs pray vnto our heauenly father that we may so see our vntowardnesse vnto his true worshippe that we may magnifie his mercies that hath pardoned our transgressions and that wee may receiue strength from the power of his death to shake off all those shadowes of seruing the Lorde beeing truely humbled to serue him in spirite and truethe according to the direction of his worde ¶ The thirde Lecture vpon the seuenthe verse 7 Thou shalt not take the name of the Lorde thy God in vaine for the Lord wil not holde him guiltlesse that taketh his name in vaine IT is manifeste in the Scriptures that by the name of GOD is ment the lawe and commaundement of god For the Lorde wil be honoured and get a name among his people by transforming their affections and deedes into the obedience of his lawe In Leuiticus it is thus written Yee shall keepe my commaundementes and doe them for I am the Lorde Neither shall ye pollute my holie name declaring that his name is prophaned taken in vaine and polluted when his commaundementes are not regarded It is also to bee seene in the Epistle to Timothie that the name of GOD is taken for the doctrine and woorde of god Let Seruants sayth the Apostle account their maisters worthy of all honour that the name of God and his doctrine be not euill spoken of ioyning the name and doctrine of God together as wordes that importe all one matter For the name of GOD cannot but be dishonoured and euil spoken of through vs when suche lawes as all men knowe he hath appointed for vs to walke in are without regarde neglected and contemned of vs. If it bee required why the Lorde speaking of his lawe giueth it the title of his name wee must vnderstand the reason of his so doeing to be very good forceable to procure obedience For what can be more deare vnto vs than the name and glorie of our GOD Or what can binde our obedience vnto more dutifulnesse than when we vnderstand he hath committed his owne name and honour into our handes beeing content to abide without all name and glorie heere in earth if hee may not haue it of his by their obedience to his lawe And therefore as the loue of GOD muste cause vs to begin all dueties so the end wee looke at in all of them must bee by the doeing thereof to get honour and glorie to our God. For it is written to the Corinthes Whether yee eate or drinke or what soeuer ye doe doe all to the glorie of GOD. Heerevppon it commeth that workes commaunded are reiected of the Lorde when they are done to be seene of men for the prayse of our selues and not with a carefull heart to glorifie the Lorde and procure his prayse thereby Take heede saith our Sauiour Christ that ye giue not your almes before men to be seene of them or else yee shall haue no rewarde of your father whiche is in heauen The Lorde him selfe often vseth the credite and glorie of his name not onely in commaunding but also in forbidding things to be done as in Leuiticus 19. almost through the whole chapter when he forbiddeth any thing he addeth these wordes immediatly I am the Lord thy God because the contempt and breach of his commaundement doth reach to the stayning polluting of his name For he hath entred couenant with vs to be our God in causing vs to walke in his wayes that he thereby may be magnified and aduanced as it is written in Deuteronomie Thou haste set vp the Lord this day to be thy God and to walke in
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
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
is iealous ouer vs and cannot abide that wee go after any other this reason to disuade vs from idolatrie maintaining suche tender affection of God towardes his as cannot suffer them to looke aside after any other because hee woulde haue them as they are in deed so to take them selues wholy beholden to him argueth that Idolaters and false worshippers of God are so caryed away with the loue and affection that they beare vnto those whome they worship with the LORDE and with the opinion of that their deuised worshippe of him that they depende not wholy vppon his goodnesse takinge him alone to bee their whole happinesse the onely author and worker thereof but are parted and diuided in their affection imagining and persuading them selues that they are beholden and that not a little for the benefites they haue what soeuer vnto those whome they worship and vnto this their deuised seruice of the Lorde This thinge is notably declared by the Prophet Hosea where the Idolatrie of the Israelites is resembled in the adulteresse and whorish woman that sayeth plainely shee will goe after her louers which gaue her breade wooll flaxe Their mother sayth the Lorde by his Prophet hath played the harlot shee that conceiued them hath doone shamefully for she saide I will go after my louers that gaue me my bread and my water my wooll my flaxe mine oyle and my drinke It is the persuasion of the Idolaters that the blessinges whiche they haue are the giftes and rewardes of those whome they worshippe and of that their deuised worshippe It is yet a common thinge in the mouthes of many that the worlde was good when men worshipped Sainctes and Images there was plentie of all thinges so that euen now we may descry the whore by her wonted speeche I will goe after my louers that gaue me my wooll and my flaxe mine oyle and my drink In the 8. verse of this Chapter the Lorde sayeth plainly by his Prophet That this whore did not knowe that it was he that gaue her corne and wine and oyle and multiplied her siluer and goulde which was bestowed vppon Baal It doeth plainely appeere by this that the Idolaters are drawen in their hart and affection vnto those whome they worship nourishing a secret persuasion that they haue their benefites from thence whereby it commeth to passe that their hearts departe by little and little from the lord We haue a plain profe of this in Poperie not only by their speache that say while they worshipped Sainctes they had store and plentie of all thinges but also by their practise who had assigned vnto seuerall Sainctes the honor of help and aide in seuerall causes of distresse To some they assigned the charge for agues to others for the frutes of rhe earth and to seuerall kingdomes countries they assigne seuerall Sainctes for patrones To these they did resorte in distresses these they called vppon when any help came they receiued it as the benefite of that Sainct to whom they had allotted that charge Thus hauing distributed Gods office vnto others and hauing put ouer the distribution of seuerall benefites vnto seuerall Sainctes and as men that tendred the trouble of the Lorde set almoste ouer all dealings vnto other vnder him being any way releeued the honour therof if it were not altogether giuen away from the Lorde at least it must be parted so that it cannot be but the talke of the whore That she will go after her louers that haue giuen her her oyle and drinke her woll and flaxe For to what ende should she so resorte vnto them if hauing helpe that way she meant not to returne the honor vppon them The trueth is so that worshipping any besides the Lorde as also in giuing him any worship of their owne deuising not confirmed in his worde they are caryed so away with the opinion and worthinesse thereof that they do not wholy depend vpon the goodnes of the Lord therefore we shall finde it often in the scriptures where the Lord laboreth to ouerthrowe Idolatrie and worshipping of Images in the same place he magnifieth his owne goodnes and his alone goodnes towards them a notable confirmation whereof we haue in the prophet Esay speaking of them that set vp the woods of their Idol Immediatly vppon it he hath these words There is none other God besides me A iust God and a Sauiour there is none beside mee Looke vnto mee and yee shall bee saued all the endes of the earth shall be saued for I am God and there is none other I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euerie knee shall bow vnto me and euery tongue shall sweare by me Surely he shall say In the Lorde haue I righteousnes and strength he shall come vnto him and all that prouoke him shall bee ashamed The whole seede of Israel shall be iustified and glorie in the Lord. It is worthy the diligent consideration that in depressing of idolatrie and false worshipp he ariseth to mainteine our iustification strength and glorie to be in the Lorde alone and vs so to professe it that vve glorie for that we haue righteousnes and strength in the Lorde which proueth plainely that Idolaters are not so persuaded but that in the opinion of these their doinges their affection abateth towardes the goodnes of the Lorde The like confirmation we haue in an other place of the same prophet where disuading thē from idolatrie he setteth forth the greatnes of his goodnesse towardes them Remember these Oh Iacob and Israel for thou art my seruaunt I haue fourmed thee Thou art my seruant O Israel forget me not I haue put away thy transgressions like a cloude and thy sinnes as a myste turne vnto mee for I haue redeemed thee Whereas before the greate and vndeserued goodnesse of the Lord is brought in as the best medicine to cure idolatrie True it is therefore whatsoeuer they do say that they so trust vnto these vntoward deuised thinges which they doe vnto God that they depende not wholy vppon his meere and alone goodnesse as they who take their happinesse onely to arise from thence and that is the cause why in dealing with them he vpholdeth the greatnesse of his goodnesse and of his alone goodnesse towardes them whiche carrieth in it a secrete sentence against them that they stande not persuaded resolued therof Idolatrie is most fitly compared in the scripture vnto adulterie and the Idolaters called whoores because as whoores admitte vnto their loue others than their owne husbandes so Idolaters and the false worshippers of God reserue not their faith and confidence vnto the Lord alone but permit others to be fellowes with him at the same Wherefore to declare the great hatred that he hath of such dealing he taketh vnto him the quarell of ielousie threatening that he will prosequute this iniurie of prostituting and laying open that faith vnto others which
goodnes of his God whom he perceiueth so entirely to imbrace him and to reckon of him as righteous is that which sendeth a true christian to good workes and is here noted as the founteine from whence good woorkes doe flowe and the first marke of a true worshipper of God. For before this persuasion of his fauour towardes vs the workes that are done by vs notwithstanding suche they are as be commanded of God are done rather to make our selues righteous thereby then for any loue and liking of him and therefore defiled with selfe loue our owne profite not directed as they ought by the alone loue of god This loue proceedeth to the doeing of those thinges that are acceptable in the sighte of God for it is the second note of the true worshippers of God to keep his commandements to go to the seruice of God not at aduenture directed by the line of our owne deuotion but by the leuell of his word and commaundement wherein also false worshippers are greately deceiued for as their beginning is euil because it floweth not from loue to God so their proceeding is as daungerous in that they followe not the rule of his worde For notwithstanding the LORD might iustlie reiecte what soeuer deedes of ours though commaunded of him if they should not proceede from loue towardes him yet herein more appeareth the greate blindenesse of Idolaters and false worshippers who in their deuising to serue God happen alwaies on those works that least like him And therefore the seruing of God by Images as it hath often in the Scripture the goodnesse of God set against it for the redresse thereof in that the not restinge therin hath begotten it so hath it also the word of God often times in the Scripture to correct it as not proceeding by the right rule Therefore in Deuterono when the Lord was about to prescribe the manner of his worship it is said thus You heard a voice but saw no similitude Take therefore good heed vnto your selues for you sawe no Image in the day that the Lord spake vnto you in Horeb where the holie Ghoste maketh the practise and example of Almightie God in opening himselfe by his worde and not by any similitude a sufficient declaration that his wil was we should be directed by his worde and not by Images in the seruice of him In Exodus in like manner the holie Ghoste maketh the teaching by the worde of God a reason why they shuld haue no images You haue seene sayth he that I haue talked with you from Heauen you shall not therefore make with me Gods of siluer nor Gods of goulde you shall make you none And in Esay it is declared that when the worde of GOD shall take place with his they shall abhorre Images as a menstruous cloath Thine eares saith the prophet shall heare a worde behinde thee saying This is the way walk in it when thou turnest to the right hand and when thou turnest to the left and ye shall pollute the couering of the Images of siluer and the rich ornamentes of the Images of goulde and caste them away as a menstruous cloath and thou shalt say vnto it get thee hence Neither is the worde of GOD set downe heere to keepe vs from Images alone but also to restraine vs from seruing of GOD by any deuotion of our owne or good intent whatsoeuer whereof we haue no warrant from the word For in his worde we receiue his owne testimonie for good euil and he hath plainely tolde vs that if we followe our owne heart and our eyes in discerning good and bad wee shall departe and goe a whoreing from him as it is written in the booke of Numbers where they are cōmaunded to haue the lawe continually before their eyes that they should not seeke after their hearte and after their owne eyes after the which faith the holie Ghoste vnto them in the same place you go a whooring In the Gospell after S. Iohn our Sauiour Christ sayth If any man loue me he will keep my word The experience is plaine that if any man doe loue another he will obserue what things hee is delighted withall that in doeing thereof hee may satisfie his affection and wil not be so negligent as whē with a little paines he may learne his dispositiō rashly to aduenture the doing of that which for any thing he knoweth to the contrarie may possibly procure his heauie displeasure This is not humilitie but pride dangerous securitie restrayning the Lord to our lyking not conforming our selues to the good pleasure of his wil. Out of this cōman dement we may learne a notable differēce betwene the church of God the synagogue of sathan The church of God loueth God and keepeth his cōmandements she is that chaste wife that admitteth none beside the Lord into the felowship of her faith she bringeth vp her young ones vnto the lyking of him feeding them with the sound milke of the word The church of Antichriste keepeth not her selfe to her husband alone but admitteth others to the vse of her faith and therefore in the scripture is she fitly resembled vnto an harlot neither doeth she nurce vp her yong ones after the lyking of her husband with the wholesome doctrine of the olde and new Testament which Augustine doth call very fitly the two pappes of the Churche but with the pestilente poyson of good intentes teaching them from their infancie to followe her foote-steppes in going a whooreing after their owne eyes and after their owne heart whiche are the very steppes of an harlot as was euen now proued vnto vs out of the Booke of Numbers Our nature is corrupt in this commaundement as in all the reste and greatly pleaseth it selfe in thinges that it doeth of a good meaning and intent vnto the Lorde not regarding whether they stand approued by his word or no holding this as a true principle that the thing can neuer be euill taken of the Lord whiche is well ment of man The man that will truely examine him selfe in this commaundement muste throughly consider of the former time of his life when hee hath occupyed him selfe in outwarde things not warranted by the worde and yet reputed of him as the speciall pleasing of God nay vnder the defence and shadowe of those thinges hath beene the more carelesse to seeke out and practise the duties of the worde remembring that suche seruice of GOD deserueth to haue a cursse continuing vppon his posteritie vnto many generations Thus shall he easily perceiue what is the benefite that he hath by the mediatour Christ Iesus for the law driueth him therevnto by opening his corruption in this manner and letting him see that there is no helpe but in the alone redeemer Christ Iesus when in him selfe he doeth truely vnderstand that he is only beholden vnto the Lord for his saluation he must begin to warr with his affections that would shake of
his wayes and to keepe his ordinaunces his commaundements and his lawes and to harken vnto his voyce as if the obseruing of the law were the placing of him in his seate of glorie Now that we haue learned what is ment by this worde Name it remaineth to vnderstand what it is to take his name in vaine This name is saide to be taken in vaine when there is not diligent care watchfull obseruing and greate regarde had to the commaundementes of GOD to doe them It is written in Deuteronomie If thou shalt not obserue to doe for so is the trueth of the Hebrue text all the wordes of the law that is If thou wilt not diligently marke this law for to doe it and feare this glorious and fearefull name the Lorde thy GOD then the Lord wil make thy plagues woonderfull c. Carelesse securitie when men haue no carefull minde of the worde of God to liue thereafter is that which is forbidden by this taking of his name in vaine or vainely For in this place the holie ghost expoundeth the obseruing and taking heede to doe al the commandementes of the lawe to be the fearing of this glorious name The Lorde thy God whiche feare of his name is contrarie to the taking of it in vaine and esteeming of it as a vaine thing In saying He wil not holde them guiltlesse he doth assure them of punishment that are carelesse in keping of his commaundementes wherevppon his name and honour hangeth as it is written in Leuiticus If ye shall despise mine ordinaunces either if your soule abhorre my lawes so that yee will not doe all my commaundementes but breake my couenaunte then will I appoint ouer you fearefulnesse a Consumption c threatening as appeareth in that Chapter to proceed in punishment vntill their vncircumcised heart bee humbled to the carefull keeping of his commaundements For those who minde his commaundementes to doe them are they to whome onelie his mercies are promised in the 103 Psalme The louing kindenesse of the Lorde indureth for euer vppon them that feare him and think vppon his commandements to do them The punishmente of these that haue no carefull regard of the worde to doe it is threatened in the 28. of Deuteronomie beginning at the 15. verse in the which verse it is to be noted that there is the same phrase of speeche in the Hebrue whiche I spake of before that is not obseruing to doe all the commaundements which importeth this want of care in doing pointing out by that speache secure men that take no greate care of the worde for to doe it The same wordes Obserue to do are vsed in the first verse of the same Chapter and therefore not lightlie to be regarded of vs beeing so often noted by the holie ghoste If wee peruse the iudgementes of God throughout the whole Bible wee shal easily perceiue that when the people ceassed to be carefull how to please God then was some one punishmente or other let in vppon them to awake them out of that daungerous sleepe of securitie Send away this care by good life to honour God and then assure thy selfe punishment will not be long absent if thou be not a bastarde ouer whome he hath no fatherly regarde And no meruaile for in very deed God hath no seruice in trueth where this godly care is wanting it is no prayer that is not a careful prayer he neuer obteyneth that hath no desire to obteine When workes of them selues good are done without any great care to haue them doone the same may haue prayse for doeing but the heart can claime nothing for any carefull purposing The scripture therefore is plentiful in teaching vs that a Christians life muste bee a carefull life comparing Christianitie to a trade or occupation that muste be applyed thoroughly or else there is no good to bee doone in it If any man striue for a maisterie saith the holie Ghoste hee is not crowned except he striue as he ought to do The husbandman must laboure before he receiueth the fruite sending vs to learne at husbandry the care and trauail of Christianitie Euery man that proueth maisteries sayth Saincte Paule absteyneth from all things and they doe it to obteyne a corruptible crowne but we for an vncorruptible This commaundement therefore excludeth all feigned carelesse and hypocriticall walking in the wayes of the Lord and telleth vs that the Lorde looketh vnto them as he sayth by the Prophete that doe tremble at his worde It is not lightlie to be passed ouer that requiring this care to be had of Gods glorie he ioyneth to the name of the Lorde those two wordes Thy GOD whiche signifieth that loue to him because he is our God must bring foorth the care of his glorie and this obseruing of his commaundementes to doe them For heerein is the care and feare of a seruaunt distinguished and discerned from the care and feare of a Sonne that the sonnes care and feare he hath of his Father is ioyned with loue and aryseth thereof and proceedeth thereby to please him The Seruauntes care and feare aryseth in respecte of punishment if hee displease his maister or else from the hope of wages if happily hee may please him in his seruice So that euen the true feare and care of GOD is mingled with the loue of him because he is our god And is not that which wrestleth with the conscience and proceedeth to doing onely for this cause to get ease thereof not hauing any respect to glorifie his good God not but that the Lorde hath such beginning euen of his best children but that it is not right before it be seasoned with the loue of his mercie For the feare of GOD is neuer true in vs till wee be drawen vnto him by his goodnesse where through he allureth vs as it is written in the Psalme Mercie is with thee that thou maist be feared In the Booke of Kinges Solomon prayeth that the straunger who is not one of the people of Israel but commeth to the house of GOD hearing of his woonderfull workes may haue his prayers graunted that al people may feare GOD as doeth the people of Israel acknowledging his true feare to spring of his goodnesse The feare of GOD because it ariseth of his goodnesse draweth vs alwayes vnto God and in the Scripture therfore argumentes and reasons are drawen from his feare to bringe vs toward him in some one or other duetie as in the Psalme Yee that feare the Lorde prayse him and the reason is taken from his goodnesse in the next verse following For he hath not despised the affliction of the poore but when he called vnto him he hearde Also in the 115. Psalme Ye that feare the Lorde trust in the Lord for he is their helper and their sheelde c prosecuting his goodnesse as before In the next verse following it is saide The Lord hath bene mindeful of vs he will blesse
with the Publicane to humble themselues truely and from the sense of their heart in the nature that they haue rebelling against him It is neither great aduauncing of God nor any great abasing of our selues to professe him to haue done vs good when there is no deseruing of ours to the contrarie confessed or acknowleged For euen ciuil men haue this goodnes in them to do wel to them that haue deserued nothing to the contrarie But then is he truly honoured in his goodnesse when it is giuen to vnworthie vndeseruing persons when the loue is so great towarde his enimies Then are we truely humbled when in hart we acknowledge it not only to be vndeserued but also euen contrarie to our deseruing What then Shal we sinne that God may be glorified in our humilitie God forbidde For when we haue taken as good care ouer our wayes as fleshe and bloud possiblie can perfourme there will be matter enoughe of throwing downe our selues in all humilitie before the throne of his mercie By this cōmandement are Papistes Anabaptists and that wicked damnable sect of the familie of loue vpholding free wil their fulfilling of the law found all traitours to Gods glorie which standeth not whole and sound vnles euerie mouth be stopped al the world found culpable faulty before GOD as it is written to the Romanes This commaundement as farre foorth as it is ceremonial nowe is ceased bycause Christe is nowe come by whose death we die to sinne rest from our owne wayes And therefore in that it did admonishe vs of him to come nowe in that he is come it serueth no longer to that ende In asmuche also as the dispensation of those times were as the Apostle saith to the Galathians The minoritie and wardshippe of the Churche during whiche time the heire though Lord of all differeth not from a seruaunt but is vnder gouernours These times that nowe followe Christe must needes bee more free from the bondage of these outward thinges and from that strict obseruing of the outwarde rest that in those times they were in bondage vnto Yet all this notwithstāding in as much as this seuēth day is appointed by the Church for the assembling of the faithfull and for their ioyning together in prayer Sacramentes and hearing of the worde thereby to gette power to ceasse from sinne that is our owne wayes and workes it cannot without great wickednesse and sinne against God be neglected Wherein the wickednesse of this exceedeth in that men commonly no day in the weeke followe so muche their owne wayes and the delightes of their owne hart as on that day which is appointed to learne them howe to ceasse from their owne wayes workes and delightes For a great number those not the worst of all take that day to be ordeined only for the ease of their bodie to be a day of recreation after their trauels labours that haue beene the sixe dayes before and vse it accordingly whereas the Lorde hathe appointed it to the exercise of the word and prayer that beeing vnburdened of their worldly affaires they mighte with free harts and mindes attend vpon the word prayer and meditation of the mercies benefites of God and so profit therein that the other dayes of labour might feele the benefite and commoditie therof they being better armed to stand against the occasions of euil which men who haue daily dealings in the world and so tickle a disposition vnto sin without great grace shal neuer be able to auoyd but must altogether bee ouerwhelmed therewith And likewise it was ordeyned that men by consideration of his mercies should so be ledd to loue him and by faith to waite for the mercies and happynes laide vp for his that they might become the more willing to ceasse from their owne wayes wills and to moderate their inordinate desire after worldly thinges But is this regarded of the moste I cannot say so for common experience would confute mee One sorte as was declared before making the case of the body to be the end thereof An other a great deale worse then they vsing it onely to make good cheere play and sporte themselues on that day Thus the right vse and end of the Sabbaothe is cleane altered and not that only but chaunged into a practise moste contrarie to the institution thereof For beeing appointed to bee as I may call it the market day of the soule to make prouision for the dayes following they are not onely no better holped that way but as if Sathan might boldely open his shoppe windowes then whiche could not bee permitted him before they doe so fasten vppon his wares and stoare them of that prouision that not onely that weeke but many weekes are serued of the abundance thereof In a third sorte we shall see it that if a man haue any matter to deale in that is of smaller importāce then that his ordinarie busines may giue place therevnto those are cast vpon the Lords day and then muste hee and also oftentimes some of his be sent vpon those messages or other matters whatsoeuer to dispatch them These kinde of men vse the Sabbaoth day commonly to make an end of reckonings or other kind of like matters not finished the former weeke and to set matters and busines in a redynes for the week following so that their heads are as ful fraught with the world that day as vpon any other and therfore far from the right vse therof which is to be emptied of all suche thinges that better may haue the place These foure commaundements instruct vs perfectly concerning the glorie of God wherin it doth consist First in acknowledging him alone the author of all our welfare both in body and soule Secondly in taking such comfortes therein that wee be allured by his mercyes to doe the things that are pleasant in his sighte making it the beginning of our seruice Thirdly in hauing no other end then by our carefull doeing of his will to get glorie and praise vnto him Fourthly in all these doings euen the best to humble our selues in true acknoweledging from the heart the corruptiō of our owne heart wayes and workes earnestly trauelling to subdue the same therby aduancing the free mercie and vndeserued goodnes of our God both in iustifying and also sanctifying of vs. In the examination of our selues concerning this cōmaundement we haue to learne that we are by nature corrupted in this commaundement as in the rest that there is nothing so hard as with true humilitie of hart to be humbled in acknowledging and mortifying the corruptions wickednes rebelliōs of our nature against Gods cōmandemēts in somuch that oftentimes he suffereth his children to fall into grosse infirmities that all the world may see it before they can truly be humbled in the sight of their infirmitie and so cast downe as they giue the whole glorie to his mercie earnestly seting vpon their affections for the subduing
can neuer be at league vnlesse we will be at one with euill Moreouer the bloud which is spilt in any land and the wickednesse that is committed therein cryeth to the Lord for vengeaunce against that land and people wherin it is committed and is sure to drawe out the sworde of the Lord against that people if the Magistrate who is the Lords Lieutenaunt shall not before drawe vppon it by executing deserued punishment against it Which thinge to be so the very Infidels haue perceiued and therefore in their greate afflictions haue proceeded by casting of lottes to knowe the malefactour that by his punishmente the euill might be remoued from them as wee reade the mariners dealte wih Ionas when the tempeste was moste vehement against them Therefore often times in the Scriptures after charge giuen to execute punishment against sinne these or such like wordes are added So shalt thou take euill away forth of the middest of thee And these also That the Lord may turne from the fiercenesse of his wrath and shewe thee mercie and haue compassion on thee Solomon charging Benaia as it appeereth in the booke of kinges to slay Ioab addeth these wordes That thou mayest take away the bloud which Ioab shed causelesse from me and from the house of my Father The Magistrate therefore as hee keepeth the bloudie hand of the vngodly from vs so is he our sanctuarie from their sinne that pursueth vs our land to destroy vs while he executeth iustice vppon it Miserable therefore are the Anabapistes and suche kinde of men who in denying Magistracie denie thereby those greate comfortes and blesinges whiche GOD by them hath graunted vnto his people The Magistrate also bindeth the benefite and helpe of all degrees of men and trades of life vnto vs so that in denying vs their lawfull ayde wee haue remedie of lawe against them whereby they stand bounde to employ them selues without deceipt or fraude to our good whether it bee in place of Iustice vnder the Prince chiefe Magistrate or in any trade or occupation for the maintenance of them selues while we haue so many lawes to correct the abuses in them that thereby they may bee vsed without guile or deceipt to our most profite But the chiefest benefite of all other is when they are the instruments of Gods glorie in bringing the Gospell to vs and maynteining it amongst vs whē they open the eyes of the seers and Prophets that they be no more shut cause the heart of the foolish to vnderstand knowledge and make the tongue of the stutter readie to speake distinctlie as it is spoken of all godlie magistrates vnder the person of Ezechias By which meanes of the Gospell euil is disclosed that it can no more lurk vnder the name of that it is not but appearing in his moste filthie face may the better be auoyded and good thinges are brought to their beautie and increase that they may be stronger to allure vnto them the heartes of all those that haue any loue of good things within them whiche are in the place aboue named recited as fruites that followe the receiuing of the Gospell By this wee haue some taste of those blessings of God whiche we doe receiue by meanes of magistrates how many they bee in number and how worthie in deseruing From this sight muste arise the true honouring of them for so doeth the Apostle teache vs to the Romanes who ▪ when firste hee hath taught that the magistrate is appointed for the terrour of the euill and prayse of the good he concludeth that therefore wee must be subiect vnto magistrates not onely for feare of their punishment but also for conscience of the good that they doe vnto vs least as sayeth Chrysostome vppon those wordes thou shouldest bee vnthankfull towarde a benefactour It were too longe to stand vpon the benefites that other inferiours receiue from those whome the Lorde hath set aboue them onelie this doe I require of all inferiours to enter into some diligent consideration thereof in so doeing I am sure that they shall finde them farre to exceede the opinion that before they had of them It is therefore verye meete and requisite that our dutie towardes them in all thinges should bee such as may well bee called a true honouring of them and a right regarde of so greate benefites as we doe receiue by them The opinion of those men who restraine honour onely to some ciuil outwarde gesture of the body is so friuolous and vaine as it doth scarce deserue the honour of an aunswere That honour is not onely seene in ciuil gestures of the bodie but also in outwarde dedes to be done as may appere in the first Epistle to Timothie where the holie Ghoste speaking of the mainteynaunce of them that labour in the worde calleth it Honour affirming that such doe deserue double honour And in the same Chapiter he admonisheth Timothie to honour widowes that haue no kinred to prouide for them meaning that he should se so good prouision to be made for suche as they mighte take them selues honoured therein And our Sauiour Christe reproued the Phariseies as contemners of the commaundement of God commaunding parentes to be honoured when they gaue counsell to their children to offer vp those thinges in the Temple whiche ought to haue beene bestowed towardes the reliefe of their poore parentes By these testimonies wee may cleerely see that such things as doe wittnesse our greate regarde and louing affections towards others are iustly called by the name of honour and they truely honoured therein ▪ There is a promise annexed to this commaundement that it shall go well with suche as honour their superiours and that their dayes shall be prolonged here vpon earth The promise in equitie is very well aunswearing to the thing it selfe that those who are thankful to the instrumentes of GOD wherby he hath either begunne continued or any way blessed their life should haue the blessing of manye good dayes and that they who are vnthankfull to those his instrumentes of life should in iustice be depriued of the benefite of liuing beeing so vnthankful and vnduetiful to the instruments thereof The transgression against this commaundemente threateneth the shortening of life vnto the rebellious and disobedient whiche punishment if it be not executed against his person will not faile to finde out his seede and posteritie in whom he is said after a manner to liue Contrarywise obedience to our Parentes continueth vs our posteritie according as it is written in Ieremie Because yee haue obeyed the commandement of Ionadab your father therefore thus sayth the Lord of hostes the GOD of Israel Ionadab the sonne of Rechab shall not want a man to stand before me for euer A greate blessing of God to haue a heyre male of our owne seed wherein our name may be cōtinued vnto many generations The Verbe that heere is translated of a Verbe Passiue hath vsually in the Scripture
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
affections which are noted to bee in vs by the fourme of speaking For to what ende should the holy Ghoste will vs to doe no murder if there were no disposition in vs thervnto This is the cause why the holy Ghost dealeth so plainely with vs in telling vs what we are that our care may be great to reforme it And when we shal haue profited any thing herein it may be acknowledged from whence we had that whiche we are assured was not to be founde in our nature The holy Ghost therefore in this place detecteth our nature of want of loue nay of hatred crueltie whiche otherwise we should not haue marked no nor suspected our selues of it if we had not had warning from the almightie that our nature is poysoned therewithall For if a man not fearing God yet otherwise of good vnderstanding to cōceiue the trueth of things be demaunded what his opinion is of himself whether he be prone bent to hatred whether he findeth his nature greatly inclining thereto or no he will with great protestation constantly affirme that in him he thanketh God there is no suche matter abiuring it with admiration and woondring how any man should be brought to think so of him thus in the not vnderstanding his owne corruption he seeth not what neede he hath of a sauiour redeemer and therefore whatsoeuer hee sayeth is in deede and trueth vnthanckfull for that benefite while in finding no great thing amisse in himselfe he cannot see what way he should so greatly be beholding to a sauiour that would answer for his transgressions which in his owne opinion is no greate matter to doe they being either fewe and so borne out in the number of those good thinges which he hathe done or else none at all Moreouer if wee shall haue done something or diuerse thinges that may be thought louing and friendly yet if the inclination to wrath which is by nature in vs be either not knowen or being knowen the strength thereof shall not bee subdued and the sting pulled out that it reigne no more within vs we shall neuer be prouoked by any euill dealing of others but that foorthwith letting the reyne go to our heart we shall dishonour his name in following the rage of our minde contrarie to the lawe of our god So might it come to passe that a man hauing some good opinion of him selfe for some outwarde things but neuer tryed with iniurious dealing of another might take it to go well with him when notwithstanding this corrupt nature of his standeth whole in her full force and strength beeing neuer a whit subdued vnto the spirite as hee well perceiueth when that any great occasion shal be offered to try him with all We see then how iust cause there is that the Lord should admonish vs of this corruption of hatred which is within vs not onely that we should see the benefite of our Sauiour and mediatour but also that subduing it and treading downe the strength of it we might finde free passage to doe and not to be remoued from doeing the workes of mercie and loue whiche are heere cōmaunded euen the contrarie of those that as we haue heard were forbidden vs We are commaunded to haue care of the body and life of our brother to mainteine it as his necessitie shal require and our abilitie can perfourme remembring that the Lord hath commited that care vnto vs. The Iewes were commanded to make places of refuge and defence where the guiltlesse persons might haue protection against the rage of them who pursued them vnto death that as it is written in Deuter. innocent bloud be not shedd within their land and least bloud should be vpon them for these are the very wordes of the texte in that place signifying that the not regarding and prouiding for the safetie of their life were matter sufficient inough to make them their land guiltie of their bloud that thereby they might well vnderstand that the care of their brethrens life was commended vnto them not without greate danger if there were to be found any negligence therein Mercifull dealing is heere commaunded towardes all but especially towards inferiours widowes fatherlesse children and those that be in any greate extremitie A notable practise we haue of this in the person of Iob suffering his seruauntes to pleade their right and to maynteine their good cause before him not vsing his authoritie to oppresse them and crueltie to execute his rage without regarding the equitie of their cause only standing vpon his owne authoritie ouer them If I did contemne the iudgement of my seruaunt and of my maide sayeth Iob when they did contend with me what then shall I doe when GOD standeth vp and when hee shall visite me what shall I answere he that hath made me in the wombe hath he not made him Here is the true tryall of a mercifull man for it is no commendation not to offer wrong vnto those who are our equals and able to match vs but then haue we true tryall of our affections that there is some mercie in trueth within vs when we shall shewe pittie and compassion towardes those whome for our authoritie or place that we bee in wee might easily oppresse when we shal be kept from fleshing our affections vpon those that lay open vnto vs hauing no fence of power or credite that is sufficiently able to holde vs His example of compassion is no lesse commendable towardes all of them that were in any greate want or extremitie as the holie Ghoste vnder his person witnesseth in these wordes I deliuered the poore that cryed and the fatherlesse and him that had none to help him The blessing of him that was ready to perish came vpon me and I caused the widowes heart to reioyce The Iewes were bound to declare their compassion towardes their brethren by that lawe which commaunded them to lend their brother that was needie amongst them sufficient for his neede taking for assurance a pledge whiche hee might forbeare as appeareth in Deuteronomie where they haue a streight charge that when the yeere of Iubilie should approche at what time all men were charged to relese their debts they should not at that time shut vp their compassiō from him that would borrowe for his nede but frankly giue vnto him notwithstanding the yeere when all debts must be released be euen at hand There is a promise added to incourage them that for so doeing the Lord would blesse them in all that they should put their hand vnto They were charged also to relieue their brother or the straunger that dwelte with them who was fallen into decay forbidding them in expresse wordes to take any vsurie or increase of suche either of money or meate as appeareth in Leuiticus vsing their goodes to suche comforte of their brethren as might wel witnesse the loue that they had vnto them The lawe and commaundement that was giuen to
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
taught otherwise Let them vnderstand that there is no vsurie that is nowe in vse with vs that can be vpholden by their doctrine For proofe whereof I referre my selfe vnto that whiche is written by that worthie instrument of God Maister Caluine vpon this matter in his Commentaries vpon Ezechiel Chapter eighteene a man that hathe sayde the most for the allowance of vsurie in some speciall cases his wordes are these Nunc videndum est quando a quibus accipere foenus liceat Hîc autem valere debet sententia illa neque passim neque omnia neque ab omnibus Hoc quidem dictum fuit de muneribus lex illa imposita fuit praesidibus prouinciarum sed optimè quadrat huic causae Non omnia igitur accipere conuenit quia si modum excedat quaestus quia id pugnat cū charitate etiā repudiandus est Diximus quoque morē vsum cōtinuū vitio nō carere Iā neque passim quia foenerator vt dixi locum habere non debet neque ferri in Ecclesia Dei. Deinde nō ab omnibus quia a paupere semper foenus accipere nefas erit Nowe wee must consider when and of whome we may take vsurie And here that common saying taketh place not euerie where not alwayes not al things not of all men This was spoken of giftes and this lawe was made for the rulers of prouinces but it agreeth verie fitly vnto this cause A man may not therefore take all gaine for if it exceede measure bycause that is againste charitie it is to be refused and we haue sayde already that often to vse it and to make a common and vsuall practise of it can not be without fault Neither is it to be allowed euerie where bycause the vsurer as I haue sayde ought to haue no place nor once to be suffered in the Church of God. Moreouer it is not to be taken of all men bycause it shall alwayes bee extreme wickednesse to take vsurie of a poore man This is the opinion of that man who of all other giueth moste libertie and is thought to bee moste fauourable in this cause As for him that liueth vpon vsurie as the husbandman doth vppon his husbandrie his iudgement is that he ought to be thrust out of the societie of men Thus muche for his iudgement whome some vsurers in this matter pretende to build vppon We see in this commaundement what hedges and fences the Lorde hath made for the safetie of our goods to reserue the proprietie and benefite thereof vnto our selues and to keepe vs also from witnessing any want of loue by breaking in vpon any other mens goods vnlawfully This want of loue witnessed by euill dealing with oure neighbours goodes was likewise prouided for by lawes made for their faithfull dealing that had any thing giuen them to keepe We reade in Exodus that if a man deliuer his neighbour monie or stuffe to keepe and it bee stolne out of his house if the theefe be found he shall pay the debt if the theefe be not founde then the maister of the house must be brought vnto the Iudges to sweare whether hee haue put his hand vnto his neighbors goods to defraud him of it or no not beeing acquitted of that suspicion before he had purged him selfe by an othe But if a man shall deliuer vnto his neighbour to keepe asse oxe or sheepe or any beast and it die or be hurt or taken away by enimies and no man see it the owner hearing him testifie by an othe that there was no deceit of his part in the matter must holde him selfe contented therewith If it were stolne from him to whom it was giuen to keepe hee must make restitution to the owner thereof bycause therein appeared his negligence If it were torne in peeces which might bee notwithstanding his diligence were neuer so good he must bring some part of it and shew that it was deuoured and in so doing hee is not bound to make it good as appeareth in Exodus These testimonies are here brought in to testifie how carefull the Lorde is of faythfull and louing dealing with our neighbours in their goods and to let vs see and vnderstand that wee are not so free from duties in that behalfe as commonly we are wont to esteeme our selues to bee but that wee stande bound before the Lord to leaue recordes behinde vs of our louing affection towards them when so euer by any occasion wee shall haue to deale with their goods What naturall man canne bee persuaded that there is any conscience binding to restore goodes that were put in trust vnto him if they should be stolne What naturall man would not fret and fume at this that when his neighbour maketh request vnto him to keepe it hee should notwithstanding bee bound to aunswere it if it were stolne or be troubled for his goodwill to purge him selfe before a magistrate by an othe that there was no vnfaithful dealing on his parte with those goodes Would not flesh and bloud storme at this as an vnlawfull and vniust thing But the iust Lorde by these lawes letteth vs see that wee stand more bound vnto louing dealing with our neighbours in their goodes than our corrupt nature woulde willingly yealde vnto And those lawes are good glasses for vs thus farre to looke into them that wee may learne that wee are bounde to shewe more fidelitie and loue towardes oure neighbours in their goodes then our corrupt nature can bee brought with any goodwill to acknowledge The negligence whereby an other man suffered losse or damage in his goodes was accounted as a kynde of deceite and iniurie before the Lord he was bound to make it good through whose negligence it did perish according as it is written in Exodus When a man shall open a well or dig a pit and couer it not and an oxe or an asse fal therin the owner of the pit shal make it good and giue monie to the owners thereof but the dead beast shal be his What shall we then think of thē that of deliberate purpose wittingly and willingly shal bring damage or losse to their neighbours when carelesse negligence not being ioyned with any purpose to hurt or impouerish is boūd to make good the hurte and damage of his negligence and yet nothing is so common nowe a dayes euen among christians and gospellers as vpon the least grefe or displeasure conceiued to force a man to spend his monie and goods in suite of lawe These men are farre from fearing the punishment of negligence while their deliberate purpose without any lawfull cause to impaire his wealth is accounted as no fault with them no not halfe the price of their displeasure be it neuer so vniustly or without cause conceiued We haue heard how carefull the Lorde is to make safe passage for our goodes whether they come within the coast of the borrower receyuer or carelesse passinger The same care hath he
also of them when they must passe by the buyer or seller For euen the buyers and sellers haue charge to deale well with them that there appeare not lacke of loue towardes the owners by the their doings and dealings with their goods And therefore our owne greedie affections must not make the market nor set the price vppon the thinges that are to be solde but the worthinesse of the thing it selfe that is to be bought or solde the benefite that it is likely to yeelde to him that shall inioy it muste strike the stroke A lawe was giuen vnto the people of Israel for fidelitie and faithfull dealing in buying selling as appeareth in Leuiticus When thou sellest any thing to thy neighbour or buyest at thy neighbours hand ye shal not deceiue one another but according to the nūber of yeres after the Iubilie thou shalt buy of thy neighbour also according to the number of the yeeres of the reuenewes hee shall sell vnto thee according to the multitude of yeeres thou shalt increase the price thereof and according to the fewnesse of yeeres thou shalt abate the price of it for the number of fruites doeth he sel vnto thee Oppresse not yee therefore any man his neighboure but thou shalt feare thy GOD for I am the Lorde your GOD. These are the verye wordes of the texte At the yeere of Iubilie euerie manne returned againe to his landes and possessions that he had solde and made away therefore as that yeere was further off or neerer so they bought and solde thinges deare or better cheape And the reason and equitie of this lawe is added for sayeth the holie Ghoste the number of fruites doeth hee sell vnto thee and those canst thou not haue after the yeere of Iubilie and therefore if he shoulde sell otherwise then after that rate hee should take in some money of thee not giuing any thing out for it for the number of fruites doeth he sell vnto thee As if he should say he hath not righte to take but in regarde of that fruite and commoditie that doeth come vnto thee by that which he doeth sell thee For he maketh this the reason why he must abate according to the neere approching of Iubilie because the other after that time could receiue no benefite of that whiche hee bought as if it were an vndoubted trueth that there must be some equalitie of mutual benefite betwene the buyer and the seller that a man may not take money for nothing of his neighbour but must giue him a penie worth for his penie The yeere of Iubilie is gone with other the like lawes made for the gouernement of that people but the reason and equitie of this lawe standeth and bindeth vs to haue conscience in our buying and selling not to let our couetous affection set the price vpon that we haue to sell Out of the equitie of this lawe which yet remaineth beeing the equitie of that GOD which cannot be contrarie to himselfe it appeareth that the seller must in selling looke what commoditie and benefite it is likely that the buyer shall inioy by that which he selleth vnto him making coniecture thereof according vnto the vsuall rate of those wares as they go at that time and to increase or abate the price of his wares or that hee hath to sel whatsoeuer accordingly For they must buy and sell according as the yeere of Iubilie whiche beeing once come they might no longer inioy it was sooner or later increasing the price if it were longer to that yeere because the buyers commoditie should increase and abating the price if the time were shorter because the buyers commoditie must be so much the lesse By the equitie and reason of this lawe we may lerne two rules which wil teach vs to discerne wel of true buying selling learne vs to buy and sel in the feare of God with a good conscience The firste is that our couetous affection muste not sett the price of that we vtter For here we see he must haue an eye to that time when the others commoditie must ceasse and take his rule from thence so that hee is sent from him selfe in making of the price and must looke at an other This is the firste rule giuen vs to buy and sell by and is drawen from the equitie of this lawe whiche is the equitie of our GOD. A meruaylous good rule sauouring of loue to our neighbour and brideling selfe-loue whiche without regarde of others loketh to it selfe alone If this rule were obserued then should these speeches ceasse in Christian mouthes and not bee hearde I may and will sell thus because I haue had losses heeretofore or I will sell as I can get for my wares how soeuer because I may haue losses hereafter and this must helpe to beare when that commeth As if wee had commission from the Lord to take vp vpon the buyer our shipwracks or the recompence of our losses what so euer or as if we had authoritie to lay those strokes vppon his shoulders that should firste deale with vs whiche wee haue iustly borne from the hande of the Lorde It were very requisite if any doe so that his commission were seene why hee should so doe for sure it is the Lord giueth not out any suche large commission as by vertue whereof any may challenge a recompence in another mans goods when soeuer the Lord for iust causes hath thought it good to diminish his The second rule is that in buying and selling wee driue the commodities giuen and receiued as neere equalitie as possibly we can that so farre foorth as wee can gather by the present value rate and account that is made of those things exchaunged there be equall commodities comming to bothe the parties by that exchaunge that neither partie be a deceiuer or oppressour of his brother for suche hath the Lorde threatened that he will be reuenged of Therefore this reason is giuen why hee must take lesse if the time be neerer when the buyer shall forgoe his commoditie for sayth the texte thou sellest him the fruites and the fruites he can no longer inioy and if he should say hee can no more haue commoditie of that which he bought of thee and therefore must thy price bee abated accordingly that there may be mutuall benefite neither parte be found oppressing an other For thou art not licensed to take any penie from thy brother for nothing Thou must as nigh as thou canst discerne giue him as good as thou takest thou art bounde to giue him a penie worth for his penie and a penie for his penie worth Thou maist not doe that to him which thou wouldst be loth that he should doe to thee Thou wouldest not that hee should take any commoditie from thee vnlesse hee gaue thee the worth of it againe I perceiue the time passeth and I haue muche yet to speake of this matter I will therefore heere make an ende reseruing the
reste vntill the nexte day Now let vs call vppon our heauenly father in the name of his sonne that wee may wittnesse the loue whiche wee beare vnto our brethren by all faithfull and louing dealing with their goods c. ¶ The ix Lecture continued vppon the 15. verse WE learned the laste day that a man might not take any commoditie from another vnlesse he gaue the worthe of it againe This rule saith sore to the vsuall buyings sellings of these daies when commonly all men regarde them selues alone to make the moste they can of their commodities without any regarde had what his commoditie is like to be that dealeth with them by that which he receiueth from them Yet it is no other rule but that cōmon one which we haue receiued by the light of nature that wee may not doe that vnto another we woulde not haue done vnto our selues And who I pray you would haue the worse at an other mans hand Who would haue willingly lesse giuen him then hee had deliuered vnto an other Or who could beare that another man should haue no regard how well or ill he had dealte with him Then may wee not doe so vnto others Wee must therefore thinck that when wee come to buying and selling we come to wittnesse our loue towardes our neighboure by our good dealing with him in his goods and to leaue some testimonie of the feare of God and a good conscience behinde vs we come to make tryall of our faith to God while we depend vppon his blessing for our prouision to liue well and happily in following the rule of loue and vpright dealing whiche he hath left vs and not the desire of our owne rauinous affection But in verye deede if a man should looke to the dealinges that now are common in the worlde in all buyinges sellinges and exchaūges he must be forced to confesse that men come to buying and selling as it were to the razing and spoiling of some enimies citie or holde where euery man catcheth snatcheth and carrieth away whatsoeuer he can come by he is thought the best that carrieth away the moste his botie is taken to be the warmest that hath made the moste naked in the streetes he commeth home the merriest that hath caused the moste weeping and wayling sighing and sobbing to vtter the heauinesse of the heart Yet in all this oppression euery such offender persuadeth him selfe that he is not out of charitie with his neighbour but that hee loueth him entirely and sheweth it well enough for he giueth him good wordes in buying and selling and hee intendeth no hurt vnto his person But the holie Ghoste will bringe vs to another tryall of our loue he will not be bound to that alone and therfore doeth send vs to see how louing wee are by our dealing with him in his goods Therefore doeth the Apostle say very well to the Romanes that this commandement Thou shalt not steale is as the rest fulfilled no otherwise then by loue These oppressions therefore these fraudes and deceiptes to pul another mans goods into our hands that are so rife euery where doe no lesse declare our want of loue by the testimonie of the Apostle then doe murthers slaughters and bloudshed Now to come to the matter more particularly by this rule is condemned all vttering of naughtie and conterfaite coyne or ware For how can there be equalitie of commodities where the one is not commodious or profitable at all Secondly here is condemned all that vttering of money or wares though good in thē selues whiche haue some thinges closely ioyned with them to vtter them with all and to increase the price aboue that which they are worth and without those additions doe vsually go for which thinges are no commodities nor merchandize at all of them selues neither will they alwayes abide with the vse of the thinges and departing they cannot but bring losse vnto him that must haue the vse of them and leaue him as we say in the lashe In this number are all those that sell their commodities what soeuer dearer then otherwise they are solde for in those times because they giue day with them and longer time before they bee payed taking money for time and making it to increase and add to the value of their commodities First vnderstand that time is no merchaundize for who dare bee so bolde as to say that hee hath brought time into the market to sel or who hath giuen thee leaue to sell dayes and monethes There must also bee equalitie of cōmodities the man hath giuen out for time but when he commeth to the vsing or wearing of that thinge hee findeth no benefite by reason of that time which he hath paide for In deede if a coate or cloake-cloathe solde dearer for time would bee longer time in wearing then another coate of the same or like peece solde for present money there were some reason in it because the buyer should haue the same commoditie of time in the vsing of it that the other had in the sale of it Or if the corne solde dearer for time woulde feede a mans familie longer then so muche bought for readie money there were something to be said for it And if it be answered that he who receiueth it of vs maketh a commoditie of time as we doe for he selleth it thereafter the matter is not yet answered vnlesse it be firste proued that thou maist lawfully take money for that whiche though peraduenture one do not lose by through his as vniust dealing as thine owne yet thou art sure another cannot but smart of it for it commeth so muche the dearer to him that must vse it who reapeth no cōmoditie for time but rather losse and hinderance notwithstanding it hath increased thy gaine And who hath giuen thee leaue to take some thing the more for thy commoditie in consideration of that whiche wil be gone when thy commodities shall come to be taken commoditie of and to be put to the vse for the which they were bought and solde that is to occupie spende or vse them as their nature doth require There is no equalitie in that exchange when a man must giue out something for that whiche he is neuer a whit the more but rather so much the lesse benefited by whensoeuer it shal be put vnto that vse for the whiche it was made in respect whereof we do take money for it but in respecte of that commoditie which it will yeelde when it shal be put to that vse and ende whiche the nature of the thing requireth Moreouer if there be any thing of good reporte we Christians must seeke after it and surely it can purchase no commendation of brotherly dealing and good speeche that way when our dealinges shal be harder then the vsuall dealing of those times are euen among those men that haue no other thing to gett their liuing by beside the commoditie and profit that cōmeth vnto them by that their
trade Herevnto may be added that it is often preiudicial to the reasonable sale of that man who must sell his wares for present money his necessitie so constrayning him The like is to be said of other things which notwithstanding they be good and sufficient for the moste parte therof yet haue something mingled among to increase the quantitie and so the price of the other whiche in the vse thereof bringeth no benefite but hurt hinderance and deceipte vnto him that occupieth the same One example may be this Whē cloathes are stretched fiue sixe or seuen yardes in a cloathe aboue that whiche the cloath doth of necessitie require it is well knowne vnto the seller who taketh money for the same that all of them will shrinke in againe so soone as euer they shal be wet and that the wearer shall haue no good by thē And how then can these men take money for nothing They can not be priuileged to take in some part of money for that which hath no peece of commoditie in it when it shall come to the triall and vse that should be of it There is no equalitie to take a commoditie for that which in his handes or house if it lie by him wil vanishe into nothing It is no otherwise then if some iuggler had closed in our fist as we thought some peece of coyne but when we open our hand there is no suche thing to be found there As for their desire to haue it so whiche doe buy it of vs that cannot mainteyne any thing in vs not lawfull of it selfe For no mannes appetite can warrant our wrong dealing in deceiptfull wares If the commoditie whiche we do vtter be neither altogether nor yet in part deceiptfull but wholy good and sufficient yet if we shall ouer-sell it we trespasse against this rule of equitie and reason which forbiddeth the commoditie of one to arise of the losse of another and laboureth for equall commoditie in exchaunge as nighe as may be Neither can we bee truely intituled vnto any other their commoditie but by departing from some other thing of ours vnto them againe as commodious as that is and the same either in weight measure or value Those men therefore that in buying and selling doe alwayes lay in wayte for them who for some one necessitie or other must necessarily vtter their cōmoditie thinking to make a pray of their necessitie to make the price after their owne lust desire are not simple theeues for it skilleth not to make it theft whether it be muche or litle that we take frō another which we haue no right vnto nether yet whether it be done vnder some color or without any shewe of right but also this kinde of dealing hath in it a spice and smacke of crueltie murther because it is toward those most cōmonly whose necessitie if there were any Christiā bowels in vs were rather to be pittied as it alreadie is then further to be increased by vs as if their affliction were not yet enoughe to bee vnder our feete vnlesse we trampled vpon them and did our good will that they might neuer arise againe It is no more lawfull to leaue testimonie that there is wante of loue towardes our neighbour by our dealing with his goods in buying and selling then it is in our borrowing keeping or lending as was before declared For the Lorde hathe forbidden vs to shewe any lacke of loue towardes our neighbour and for triall of our obedience herein he followeth our footing to the gate of his goodes as well as to the doore of his person to espie whether we returne from thence bothe mercifull and helpefull or cruell and hurtefull For thus doth he trace vs and trie out our heart towarde our brethren leading vs to see the secretes of it by the out-goinges that it hathe to the thinges that be especially necessarie and commodious for them and also best beloued and most deare vnto them As the Lorde hathe bounde the borrower lender keeper buyer or seller to good abearing toward our goodes so hathe he graunted the peace for him that shall finde any thing of oures No exception admitted to the contrarie no not in the finding of the goods of his enimie For the man that shal find his enimies oxe or asse going astray is charged to bring to him againe And if he shall see his enimies oxe or asse lying vnder his burthen he must helpe him vppe with it according as it is written in Exodus Hee is also charged with all the lost thinges of his brothers that he shall finde to restore them againe in Deuteronomie and if he knowe not whose oxe or sheepe they be that he findeth going astray they must remaine with him at his house vntil his brother seeke after them Deuteronomie If any man should deale deceiptfully and therefore vncharitably with his neighbours goodes then were they bounde to restore that whatsoeuer it were whiche their conscience did charge them with all adding the fifte parte more thervnto giuing it vnto him that was so wronged iniuried or deceiued by thē the same day which they should offer for that their trespasse to the Lord so that the Lord would not be appeased vntil their brethren were satisfied Thus must they do when their conscience should pricke them in any thing according as it is written in Leuit. The wronges that are there sett downe to be restored againe are to denie his neighbour that which was taken him to keepe or that whiche was put to him of trust oppression either by fraude or violence finding that whiche was lost and denying it and whatsoeuer one hath hindered his neighbour in by a false othe These thinges are expressely set downe in that place to be restored in the whole and the fifte parte thereof added therevnto at the summon of their conscience whensoeuer It appeareth in the booke of Numbers that the offenders in this parte must pay this damage vnto his next kinseman if he were dead whom thus they had wronged neither was he so acquited if he had no kinsman but must giue it to the Lord for the priestes vse If so be it shal please the Lorde to call any man and let him see an vniuersall oppression and harde dealing in all his doeing not grieuing him with the alone remembrance of one or some fewe then the counsell of Daniel is to be followed to breake off their sinnes by righteousnes and their iniquities by mercie toward the poore that plentie of mercifull dealing may followe there where there hath gone before great store plentie of the contrarie Is not this the fasting sayth the Prophete Isaie that I haue chosen to loose the bandes of wickednesse to take off the heauie burdens and to let the oppressed goe free and that ye breake euerie yoke Is it not to deale thy bread to the hungrie that thou bring the poore that wander vnto thine house When thou seest the
naked that thou couer him c. Thus must he not onely leaue oppressing but also take vp mercifull dealing with the needie We see howe by this whiche hitherto hathe beene said the Lorde hath fenced our neighbour his goods and howe contrarie it is to the loue of our neighbour to hurte or hinder him any way in them and how agreeable to the wil of the Lord that we should be meanes that he might inioye the commodities thereof Therefore was there a lawe among the children of Israel made to shewe their loue towardes their neighbour who had planted a vineyard but not tasted of the fruite therof wherin it was prouided that the officer should make proclamation at their going to warfare against their enimies that if there were any who had not eaten of the fruite of their labours they shuld returne home and take comfort and vse of their owne This lawe of loue might not be dispensed withall no not in the heate and vrgent necessitie of warres A notable testimonie to shewe howe well it liketh the Lord that men should take comfort of their own As doth that Lawe also which was giuen in Deuteronomie of not remouing the lande-marke which they of olde time haue set And therefore we are commanded to shewe them this kindenesse and loue to reserue vnto them the comfort of their commodities without impayring of them whensoeuer we shal either borrowe keepe or finde any thing of theirs or in buying and selling exchange with them For we please God shew loue vnto them whensoeuer we shall deale truely with their goodes according as we heard before that God maketh trial of our hart toward our neighbour by our handes as they are wont to deale with them in their commodities It is an vndoubted truth therefore that God is greatly pleased when for obedience vnto him we deale thus faithfully louingly with thē in that which is theirs it is a true fruite of loue and a faithful obedience vnto this cōmandement And because of that whēsoeuer it is done for obedience sake vnto God who doth comaund it and of good wil vnto them who receiue the fruite of it euen this fidelitie in his goodes that we borrowe finde or be trusted withal either else receiue by way of exchange in buying selling is a good worke in deede and an humble obedience to the charge of God giuen vs in this commaundement There are two thinges without the whiche wee shall neuer be able to perfourme any acceptable obedience to God in this commandement The first is an assured faith in Gods promises that he will prouide for vs in the thinges necessarie as well for the bodie as the soule and that he hathe charged himselfe as well with the care and prouision for the one as for the other This faith if it were true woulde consume many feares and cares of our minde for worldly matters and works that followe the same So might we employ our selues vppon the care of better thinges This did the holie Ghoste knowe verie well and therefore meaning to cure couetousnes he maketh the plaster of faithe saying Let your conuersation be without couetousnesse for he hath saide I wil not leaue thee nor forsake thee When our hearts shal be fully persuaded that the Lorde will not leaue vs nor forsake vs we cannot be so greatly tormented with the care to liue and obteine necessarie thinges for vs hauing so strong assuraunce for it as his promise who hathe made all thinges of nothing with his worde And therefore in the former place exhorting them to conscience in buying and selling he sendeth them to the couenant saying I am thy God which wordes as we haue learned in the first commandement conteine promises for al things nedefull for this present life If this be stedfastly beleeued that the Lord wil not leaue vs nor forsake vs there wil be no doubt of our euill dealinges with the goodes of our neighbour whether we buy or sell borrowe or keepe the thinges that be his The seconde thing is to finde a contented minde with that which we haue alreadie and therefore to stay in it as in a riche portion with great thankfulnesse of heart to our God for it bearing our port and countenance in all our doinges accordingly without any exceeding whatsoeuer For if once our affections shall ouerflowe the bankes of our owne condition so that in minde we burne with the desire of a better our dooinges can neuer be persuaded that they must so nerely be loked at but that they may borrowe a litle of conscience equitie to make the prouision according as the desire directeth This doth the Apostle confirme in plaine speeche to Timothe where after persuasion to be content with that we haue because the gayne of godlinesse is great he telleth vs plainly that they who wil be riche fall into many tentations snares and many noysome lustes this is the danger of them that are fallen so farre into friendshippe and loue with a better estate that they wil be rich This being once set downe and determined not onely conscience is constrained to depart but also thankefulnesse to God for our present estate doeth in like manner forsake vs. Let vs learne by this commaundemente to knowe our corrupt inclination toward the goodes of our neighbours and so to viewe our deceiptes that haue beene in vs at any time either in buying or selling borrowing or keeping any thing of his together with our corrupte inclination therevnto that the remedie of redemption broughte vs by Iesus Christe may truely be taken holde of and that wee being made comfortable in his mercie may with courage goe about the obedience of his will in this commaundement so that still we may be more and more freed of all manner of deceipte and more and more inabled to glorifie him in all louing and faithful dealing with the goodes of others Whiche that it may be perfourmed let vs call vppon our heauenly Father in the name of his Sonne that it would please him in the multitude of his mercie to holde vs vp by the hope of his promises that we standing assured of his help may not be drawen by any necessitie to do contrarie to his blessed will and also that we hauing a contentted minde may not be tormented with the hungrie desire of a better estate which being once entred vniust dearling cannot long be kept out The tenth Lecture vpon the 16. verse Thoy shalt not beare false Witnesese c. THis commandement taketh care for the good pame credite honour and estimation of our brethren that we should not bring any blotte or blemishe unto that but by loue mainteine and vphold it For herein the Lord will haue tryall of our loue towards them as wel as in their bodie and goodes and therefore chargeth vs no lesse herein with duetie then before he hathe done in other thinges that are deare and precious vnto them Neither is there any late cause why we
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
vnderproppe it and as it were lende their shoulders vnto it Therefore it is saide by the holy Ghost in Exodus Thou shalt not receiue a false tale neither put thy hand with the wicked to be a false witnesse It shal not excuse vs that wee were not the first authours of it neither yet that many as wel as we did beleue it but we are taught to take heede how we giue credit to report euē strengthned with the approbatiō of many wherof notwithstāding we our selues haue no certeine knowlege that we be not so hastie to giue sentence in our heart and much lesse in place of iustice vse our testimonie against any vpon no sufficient ground moued onely by the speeche and reportes that runne abroade We are taught neither to ioyne nor goe with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolishe pitie to honor the poore to ioyne with them in their vniust cause so precious woulde the Lorde that the regarde of his trueth should bee It is not lawfull for vs to agree with any againste god And as for that easie eare that so soone receiueth the slaunderers report the holy Ghoste giueth the medicine for it in the Prouerbes As the Northe winde driueth away the raine so doth an angrie coūtenance the slaundering tongue It is the ouer good enterteinement that the slaunderous tongue findeth that cherrisheth it for the heauie countenaunce driueth suche guests cleane away The scripture speaketh of those people that they be as pedlers that go from house to house to vtter their wares euen slaūderous speeche the receiuer therefore must be as euill as the first brocher for if we had no receiuers we should haue no theeues Those men therefore that with friendely lookes and eares do enterteine them that are euer bringing newes and reportes of others are partakers with them of that euil and of all the fruites and effectes thereof We are to consider that whiche oftentimes hath bene spoken before that vnder one sinne as this bearing of false witnesse it is vsuall with the holie scripture to conteine all that be of any affinitie with it so that all the fruites and venome of an hateful and vnlouing tongue are heere forbidden Those men that blaze abrode the infirmities and offences of their brethren through want of loue offend against this commaundement which prouideth for all louing dealing with our brethren in their name and estimation It is no excuse to say the matter is true we vtter of them when the truth shall conuict vs that we haue not proceeded therein by the rules of loue which chargeth vs to couer them and by louing couering of them to cure them in deede and to take out the blott and blemish of them bothe before God and man For the word of God chargeth vs with a duetie of louing dealing euen towardes such as shall slip into sinnes and offences as is saide that loue couereth all trespasses and that it is hatred that stirreth vpp contention And likewise we reade that he who couereth a transgression seeketh loue but hee that shall publish suche a matter separateth his chiefe freend For it commeth so heauily vnto our heart when that we shall heare men that they haue no regarde of vs in our infirmities not spareing by the inlargeing of the report to increase our miserie infamie that notwithstanding we haue bene most tenderly louing to suche men aforehand yet shall we now no longer kepe that lyking good opinion of them while we doe not see them as it were bearing a parte of our griefe and sorrowe with vs but rather increasing the same by their vnlouing dealing in the publishing of it We haue good admonition to this purpose in the Prouerbes where it is said That the discretion of a man differreth his anger and his glorie is to passe by an offence This passing by is an vsuall speech when wee stand not vppon a thing to the vttermost as those that meane to beare with nothing nor vse any friendship in the matter but with extremitie to stand vppon all things This couering of offences may seeme a very pleasant doctrine vnto the flesh for we are naturally bent one to sooth vp an other in sinne and no man to espie any fault specially in his friend acquayntance at the least if we shall see it yet we wil not see it But the holie Ghoste is far from the vpholding of any such kinde of passing by sinnes and offences for he meaneth that couering of them by louing admonition and priuate exhortation whiche in causing a man to be ashamed of them and to leaue them blotteth out the memorie of them bothe before God and man So doeth the Apostle Iames expound this couering of sinnes Brethren if any of you haue erred from the trueth and some man hath conuerted him let him knowe that hee whiche hath conuerted the sinner frō going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes To this doeth our Sauiour Christe exhorte vs in Matthew affirming that if he which hath offended shall heare our admonition and be ordered by it we haue wonne our brother that place is worth the diligent noting For after that he hath spoken of his care for the lost sheep that leaueth ninetie nine to seeke that one whiche was lost declaring also the ioy that he conceiueth after the finding of this one foorthwith he maketh mention of seeking vp those of our brethren who haue fallen into sinne or iniquitie and therefore offended vs chargeing vs with the seeking vp of them by brotherly admonition according as it is there plainly set foorth as also in Leuiticus By these testimonies is apparant that louing and freendly admonition is the way to hide sinne and that dissembling it and not admonishing our brethren is the hatred of them the procuring of the blazing abroade of it because we knowe that the Lord will not suffer him vnpunished but by punishing it wil vtter and declare it We therefore in dissembling it while that we shall not admonish them to leaue it and so to haue it hid in the mercies of God may truely be said to hate them and also to be in the same offence and fault of publishers and blazers abroade of their sinne in as muche as through our negligence the Lord is forced to bring it to light that so it may be cured So that we must be farr from this hatred towarde them nay wee must so loue their credit lest they should be put to some open punishment and shame for their sinnes as that the very good affection that we beare vnto them and griefe to haue them made a publique example of reproch moue vs by way of exhortation to preuent the publishing of it by some blaste of sore punishment from the Lorde Wherin as we are to deale plainly so must we also
deale in the spirit of meekenesse and mildenesse according as wee are willed in the Epistle to the Galathians Brethren if any man be fallen by occasion into any fault ye which are spirituall restore suche one with the spirite of meekenesse considering thy selfe least thou also bee tempted As the faintnesse and want of loue which leaueth a man in his sinne is iustly reproued so that blustering heate that of a medicine in like manner maketh a poyson is no lesse to bee reproued of want of loue towarde the good name and estimation of our brother For there is no man that can easily growe into any good lykinge of those men in whom he perceiueth there is no affection towards him neither yet can well digest sharpe medicines though otherwise neuer so wholesōe if there shall be no suger to make it sweete withall We must therefore take heede lest the medicine become vnprofitable by our vnskilfull handling it and so we become no couerers of sinne but rather by dealing so rudely make him cast off all care of goodnes letting the raynes go to all libertie of life with the vngodlie while he seeth him selfe so hardly dealt with the godly to haue cast off all hope care of him This is the cause why the Apostle in the Epistle to the Thessalo willeth them to admonish those as brethren who for their euill conuersation did iustly stande excommunicate Haue no familiar companie with him sayth the Apostle that hee may be ashamed yet account him not as an enimie but admonish him as a brother The nature of man is easily carried to offend in this parte euen to seeme to come into some opinion of holinesse by counting all others as prophane and reprouing them in such a blustering māner as carrieth with it no signification at all of louing affection towards them We are therefore diligently to obserue that our heartes wittnesse vnto our selues the care we haue by our admonition to haue them reclaimed from those sinnes and then that we consider what manner of dealing they are moste like to profite by that notwithstanding wee may deale with some more roundly then with others yet euē those may see them selues not despised of vs nor yet altogether despaired of that they should be in a manner caused to fall into the acquaintance and fellowship of the vngodly and lest that they should onely see our affections eased vpon thē without further care of their good If there be good affection towarde thē in deed we shal easily auoyd both the extremes that neither we ceasse to admonish them at al neither yet in admonishing be ouer bitter towardes them It is sure that loue wil moderate both hauing no other end in reprouing opening the euill but to keepe him from persisting in it In the handling also of the matter this louing affection wil direct him to consult what manner of dealing is likely to doe most good for al men are not able to beare alike that after consultation had he may procede accordingly alwayes remēbring that what sharpnesse soeuer either the thing it selfe or the disposition of the man shall require yet it may appeare that we seeke not to haue the man defamed but the sinne cured If in this behalfe the matter shall be cleere bothe in our conscience and the iudgemēt of those who are accustomed to weigh things by the wisdome of the word it skilleth not though those men holde them not contented who would haue sinne touched in whose opinion the mildest proceeding against sinne that can be is too boysterous To conclude this parte let vs be well aduised that wee speake not of the infirmities of our brethren but with this affection and meaning that either they may be reclaymed or others feared from offending in the like while they shall learne the great daunger thereof and that there be no want of loue in vs towarde our brethren that shall sett our tonges a worke that way without meaning of any good either towarde him or them that heare vs. There is an other vice and mischiefe of the tongue reproued in this commaundement when the wordes or deedes of our neighbours are by the want of this loue wroūg either into a sense plaine diuerse from their meaning or else not so well interpreted as they might be taken if they had found any indifferent iudge It is an euil practise mischiefous notwithstanding it be common at this day to bring a mans owne wordes against him chaūged into an other sense purpose and meaning then euer the man had in vttering of them which is not onely vsuall in wordes taken from the mouth of the speaker but also in speeches penned as plainly as may be For what is more vsual with many then to stand so vppon some one or fewe bare wordes of a statute bond or obligation that the meaning of the same shall be cleane altered and the true intent and purpose of the lawe-maker no longer sought for But as it did not acquire the Iewes of false wittnesse-bearing against the Lord Iesus notwithstanding they vsed some of his wordes because they had altered his meaning wringing his wordes to the building vpp of the temple at Hierusalem within three dayes whiche he ment of the Temple of his bodie no more shall it be able before GOD to discharge any man that he hath stood vpon some words of a statute or obligation when his conscience shal accuse him that he hath swarued from the meaning and purpose thereof As for the dealings of those men who are accustomed to expounde those thinges into the worst parte which might haue a good meaning if they were indifferētly weighed or for some infirmitie ioyned with a good action doe disgrace and discredite the whole this commaundement must necessarily reproue them when it condemneth as we haue heard before the carelesse blazing abroade of thinges altogether euil in them selues charging vs with the couering of them by friendlie and priuate admonition If things altogether euil must be cured with a godly and friendly couert of priuate admonition had for that purpose those thē which if they were wel weighed might be well taken must finde more friendship at our hand then to haue open outcryes made against them Neither can it be lawfull for a Christian where some infirmitie or wante hath bene found with a good deed vnder pretēce of hatred had therevnto to worke the discredite of the whole and in so doeing to vndermine the workmanship of God plainely appearing therein It is wonderful to see our corrupte nature what poyson it vttereth in such matters as these be We shal see some men that are litle moued or touched with infirmities and faultes of their owne whiche are not in parte but wholy euil and yet for all that so boyling at these little and as I may tearme them halfe euils of others for so they are in respect of their owne that a man would iudge them to be great zealous men when as
sinnes that bee alreadie ripe in oure selues and to turne it that way to be reuenged vpon them when it would be so gladly occupied in suspecting and surmising euill in others which either is not so at all or at the least not so cleare as in our selues So that alwayes this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others In consideration of the end and vse of the toung which is to giue foorth the good things of the heart we are sent from speach either bitter or nipping or vainely or without profite delighting vnto the wholesome wordes of edifying and instructing one an other vnto good as it is written in the Prouerbes The heart of the wise maketh his mouth wise and addeth doctrine vnto his lippes His sweete words are as an honie combe sweetnesse to the soule and health to the bones The lippes of the iust man are reported to feede many and that they knowe what is acceptable to God and man and labour to get grace and fauour to that which they do speake It is sayd that the fruit of a righteous man is as a tree of life and that he bycause he winneth soules is wise and that he shal be filled with good things for the fruit of his mouth that it is that good vnderstanding and wisedome that getteth grace and fauour with men with other infinite testimonies out of that booke directing vs to the right vse of the toung Wee haue to learne so to examine our dealings with our neighbours credite and good name according to these dueties here prescribed vs that wee learne truely to humble vs vnder the free mercies of Iesus Christe and truely to honour him by shewing forth our loue towards our neighbour in all good dealing with his name and subduing those affections that rise vp against it that we may giue forth testimonie vnto others that we are in Christe by cause we are dying vnto sinne and liuing vnto righteousnesse Nowe let vs pray vnto our heauenly father that wee may witnesse our loue vnto men by all faithfull and louing dealing with their name The xj Lecture vpon the seuenteenth verse Thou shalt not couet thy neighbours house neyther shalt thou couet thy neighbours wife nor his man seruant nor his mayde nor his oxe nor his asse neyther any thing that is thy neighbours THis last commaundement pearceth deeper then the former Before the deede was condemned that was hurtfull to our neighbours and the setled wil also and resolued determination these were forbidden in the other commandements but nowe the holy Ghoste reproueth the desire and lust towardes any thing of our neighbours notwithstanding there be no full resolution nor setled consent giuen therevnto I call it a setled consent when in our mynd we are fully resolued and haue set it downe that we will embrace and follow that as occasion shall be giuen wherevnto our desire lust and appetite doth leade vs Desire and longing after the thinges of our neighbours as house wife goods or lande which yet are cut off before we sit down with the deliberate persuasion to take our pleasure of them are here brought vnto iudgment and restrayned by this commaundement In deede the Lorde doth pardon and forgiue vnto his childrē the desires and longings of their minde that are repulsed and beaten backe before they obteine full consent But it is one thing to dispute what desire vnto euill is in the desart of it selfe and an other howe it is pardoned in the merites of Christe For in the merites of Christe not onely the desires but also the euill doings of his seruants lye hidden and couered We are then to consider what reckoning is to be made of the lusting coueting desires that solace themselues some good time with their neighbours benefite when yet they shal be scared frō that feast before their affectiō shal be filled wholy satisfied In the gospel after S. Luke we are charged to loue the Lord with all our hart with al our strēgth with al our thoghts While thē our thoughts are carried hither thither now after his goodes to desire this house or this parcell of land of his or the estate condition that now is his although we would not wishe it before his death being a long time holden in these thoughtes and vanishing in these desires although nothing be fully concluded to say deliberately in our heartes These pleasures will we followe are we not iustly blamed for not louing him with all our thoughts Were it not a plaine mockerie of GOD if a man should giue libertie to his thoughts to pursue pleasures whole dayes and weekes so that they take heede of setting it downe and concluding fully to wallowe in any Our thoughts should be wholy taken vp to the Lords vse and therefore may they not be let loose after goods or benefites of our brethren with the alone charge to take heede howe they fully settle them selues in them but so they be sure of that otherwise to take no great care this is not by loue to take vp our thoughts and direct them to his seruice but by carnall libertie to giue them the head And surely we may discerne a fault in this euen by the light almost of reason that our thoughts should rather delight to spend themselues vpon euill or vaine thinges then vpon those that haue the greatest pleasure and chiefest goodnesse in them Behold then it is a faultie thing that our thoughts run rouing after vaine things that they folow the delights of their neighbours pleasure or profites though not greatly setled in them but wantonly wandring by them Why should they not bee fastened with delight and whole consent vnto good things Hath not the Lord payde the price for body and soule and al that is in vs Why then should not all bee kept vnder his obedience without rouing after our owne desire Either else why should wee excuse any thought straying and wandring from him with this answere that it had returned before it was gone so farre as possible it might This is no reasonable excuse nor plaine dealing before our God this is not to loue him with all the thought It were a verie vngodly thing and would be cryed out against euen amongst mē if any should permit his sonne not to spare daliance and delight with young women so that hee made this alwayes sure that they should gette no holde of him by giuing full consent to ioyne in marriage with them This were an intollerable thing among men And can we thinke when we shall haue delighted oure selues a long time in the pleasure of vnlawfull thoughtes that this wil wipe out all bicause we are not fully purposed to dwell in them Our thoughts are married already vnto the Lorde they are not at libertie to matche them selues where it shall best like them neyther yet to acquaint them with any straunge loue She is no longer
them something to quiet them withall by loue rewarding rather then reuenging their frowardnesse There is loue and therefore the chiefe propertie thereof can not bee wanting whiche is to be patient and long suffering The litle bearing and forbearing one of an other bothe publiquely and priuately doeth plainely speake that loue is not to be found in the nature of man but is an especiall gift of god For so sicke are we of selfe-loue and so voide of the loue of others that not onely we cannot passe by the transgression of our brother and by a louing hyding of the same cure it but also we can hardly abide that any should in any thing thoughe not euill either in opinion or affection be diuided from vs Nay whiche more is oftentimes we woulde haue all our friendes beare an heauie countenaunce towards him whom we for priuate causes haue begone to mislike But true loue is patient and suffereth long forgiuing others euen as God for Christe his sake hathe forgiuen vs. Neither is there any thing in vs worthie of praise in this worke of loue if this patience and long suffering be absent For asmuche therefore as bothe there hath bene shal be also vnto the end of the world in the children of God weakenesse and wantes bothe in iudgment and in affection it is moste necessarie for him that shall haue dealing with any whatsoeuer to craue earnestly at the handes of God for this excellent stay of loue which is called patience or long suffering without the which it wil be impossible to liue Christianly in any societie howe small so euer especially is this gifte necessarie in these latter dayes where all places and persons almoste are full of offence It is to be obserued that this propertie of loue is not onely at variance with hastinesse that is so soone displeased and so easily offended but also with that other extremitie when a man is so ouerwhelmed with displeasure conceiued as that notwithstanding hee burst not out into heate yet he suffereth his affection towardes the man altogether to quenche in him ceassing any more to shewe forth the fruites of a louing heart Therfore in fewe wordes to comprehend the nature of this propertie of loue it is that good affection whiche passeth through vnkindenesse to vtter it selfe and breaketh through displeasures to make it self knowen by louing deeds being in verie deed the power and work of God and therfore able so strongly against suche strong lets to preuaile It is also said of this loue that it is Bountifull a second note or effecte to discerne it by The worde signifieth him that is courteous gentle and readie to pleasure an other whiche is rather the cause of bountifulnesse then bountifullnesse it selfe For when the heart standeth so sweetely affected it cannot easily be letted from plentifull witnessing of the same as occasion and abilitie will permitte That this is a propertie that cannot be sundered from loue it doeth appeare in the loue and affection whiche parentes beare vnto their children How gentle are they to them howe readie to seeke the pleasuring of them howe plentifull and liberall therein Which commeth wholy of a tender affection towards them This fruite of loue is fitly ioyned vnto the other for when a man can not onely beare the displeasures vnkindnesse of men but also is of a gentle franke dispositiō readie to deserue wel of men howe can there be any thing more required For his patient spirite wil not easily take offence at the euil dealinges of others and his mylde affection will as hardely vse euill dealing towardes another Therefore peace is soone purchased and long continued where there is plentie and store of suche affections Euerie man may see how hard a thing it is to finde either of these fruites of loue For where is that man almoste to bee found that will beare any vnkindenesse at the handes of another Or where is that gentle disposition that hath a grace and facilitie in readinesse to doe well vnto another If any shal haue obteined the one he thinketh it therefore almoste an vnlawfull thing to request the other at his handes For if he be a man that can beare somewhat with the vntowardnesse of others he taketh the desert thereof to be so great as that it were not lawfull to looke for any courteous dealing from him but to holde them selues well satisfied with that other so as euen that were to be vnthankfull for it if they did but seeme to require any thing to be added more vnto it Likewise if any be founde of a gentle and readie affection to pleasure others he thinketh his so doing to carrie with it a dispensation and priuilege for his not bearing of vnkindenesse at the handes of others so harde a thing is it to match these two together But how hard soeuer it be to find these two coupled together in any one yet this is an assured trueth that wheresoeuer loue is there are apparant tokens of them bothe There is bothe patience towardes infirmities and readinesse to deserue wel of those howe many soeuer we shal loue It is lamentable to consider howe farre the dealings of men swarue from these properties Euerie man saith he is in loue and charitie with al men yet if he shall neuer so litle be offended he cannot be kept either from plaine reuenging or at the least from letting go al good liking of the man And as he cānot be kept from reuenging no more can he be dragged and haled to well deseruing of any yet for al this persuadeth he himselfe that al the loue and charitie that is required in a man doeth dwel plentifully in him so vnskilfully vncharitably do we iudge of loue and charitie as if he loued a man who were not prouoked by any affection boiling in him to hate or at lest to mislike him whereas in verie deede loue is a tender liking conceiued of a man and so greatly delighting affecting of him that it maketh him bothe merueilous apt and easie to doe whatsoeuer may pleasure him and also verie harde by any griefe or displeasure to let goe the good liking that once he hathe conceiued of him The worlde knoweth not this affection for it is the speciall worke of Gods grace It needeth no long speeche to declare that the world is not acquainted with it for euerie man almoste is carelesse in offending other so farre is he from this affection that is so readie to pleasure and euerie man also is impatient of the lest displeasure that may be offered from any other This that hath ben spoken of the rarenesse of this affection which we cal loue may not beget in vs a despaire to come by it but a care earnestly to seeke it where it may bee had and wil be had of so many as in the carefull desire therof shal multiplie their petitions prayers to God for it which must be so much the more feruent and often as
this age hathe moste neede of it and is farthest from acquaintance with it This is also a note of loue to discerne it by that it is not Enuious Loue saith the Apostle enuieth not This tender affection of loue that knitteth the hart of one vnto another is so farre from enuying the graces or giftes of God whatsoeuer in any other whome he loueth that he wisheth from his heart that they were more and better then they are For tryall of the trueth herein let vs consider of the affection of parents towards their children where wee are sure that nature hathe planted loue and therefore this note of not enuying which alwayes accompanieth it cannot be wanting there What parentes were euer found except it were some one rare monster in nature that did enuie their children because there were suche plentie or store of giftes in them Nay we see the plaine contrarie that they are greatly delighted to heare them praised of others for their giftes and muche giuen to speake of their praise themselues sometime thinking and affirming those giftes which they haue to be more and greater then in deede they are nay sometime imagining that to be in them in great measure whereof in deede they neuer had any portion no not the least parte so farre are they from any enuying of them for by loue they are so as it were made one that the praises of their children they take to be a part of their owne commendation whiche willingly they would not loose This loue doeth so ioyne together and vnite them that there can nothing be taken from the one but the other taketh him selfe to be maymed thereby as if he had lost some limme or ioynt of his owne For this affection maketh them to growe both into one and who hathe euer enuied the good or benefite that he receiued by some member of his owne bodie The Scripture teacheth vs that we are all members of one bodie and that wee haue our parte of the profit that commeth by the giftes of others through the meruelous working of god What maddenesse therefore were it to enuie our owne commoditie There can be no greater token of an hatefull man then is enuie neither any playner profe that we are diuers from the bodie of Christ then to enuie the giftes of the members thereof There is great diuersitie betweene loue and enuie for he that loueth taketh himselfe to be benefited in the benefite of him whome he loueth him selfe to be praised in the praises of that man whome he liketh The enuious man on the contrarie parte thinketh that another man is not praised but in the self same he is dispraised that another cannot be profited but that in the same he is hindered therfore stormeth when any thing is attributed to another as if in that deede somthing had bene taken frō himself Thus in all thinges the enuious man dealeth as if he were a stranger from the other the louing man as if he were not diuerse but one with the other a verie part and member of the same Let vs therefore keepe our selues farre from this enuie the truest token that can be of the absence of charitie all true feare of God or fellowship with his members For the driuing away of enuie we haue first to deale with our heartes to persuade them as the trueth is in deede that we haue our benefite and profite in their giftes no lesse then the eye hathe benefite from the foote or the foote from the eye which is brought to passe by the secrete and wonderfull working of God. Secondarily that we are of one bodie and that therfore we are intituled after a maner to the prayses commodities or benefits that doe redound vnto them Thirdly that the Lorde is the authour of this diuersitie in giftes and that therefore the enuying of others for their giftes giuen vnto them is in deede to picke a quarell with the Lorde who hath giuen it them and to vtter our mislyking of his distribution and disposing of matters among men And howe daungerous a thing it is to controll the lord I leaue to them to consider of at their leysure Last of al to feede our affection herein is to bring a continuall torment vpon vs For when wil there ceasse to be diuersitie of giftes in men And if we be grieued when others haue that which we haue not when shal we ceasse to be vexed Shall there not be this diuersitie vnto the ende Shal there be any time when all the bodie shal be but one member Let vs not imagine that when we shal giue our harts leaue to enuie some one that this affection will die when he is taken away or when we shal haue preuailed against him nay it is made by that meanes so much the more stronger and as for the occasion it neuer dieth For there shal be alwayes some that shall deserue and iustly haue true prayse and estimation for some thing whiche we haue not and therefore cannot come to haue the praise of it for our selues In deede the nexte way to haue the glorie of it is by loue to be one as one with the true owner thereof To incourage vs to this loue that driueth away enuie let vs remember that in driuing it away we ioyne with the Lord who hathe thus appointed it We approue his doinges as good we acknowledge by thankefulnesse the commoditie that we haue of them we ridde our selues of an infinite and endelesse torment To conclude this propertie of loue it is requisite that we often consider howe vnworthie we are of those benefites that we doe inioy to learne bothe to be contented with them and to be thankfull to God for them and to keepe vs in suche thankefull remembraunce thereof as may make vs studious to walke worthie of them to so great goodnesse of God towardes vs therein as may keepe vs occupied in care how by dueties we may aunswere them alwayes taking heede least we should become vnthankfull euen for the good whiche God did meane towardes vs in those giftes the possession wherof he hath giuen vnto others As loue is voide of enuie so is it reported here by the holy Ghoste that it is voide of dealing insolently frowardly or stubbernely for so soundeth the worde and that it is not puffed vp with pride againste him whome he loueth Moreouer that it doeth no vncomely thing againste him without hauing due regarde of the dignitie of the man his degree estate or condition whatsoeuer These thinges are expressed in three wordes in the text and may be expressed in these three wordes thus that loue dealeth not frowardly proudly nor vncomely These thinges doe I ioyne together in speaking of them because they are of such affinitie one with another Where true loue is there the man who loueth is so persuaded of the excellencie of the other whome he loueth and so rauished with the admiration of some one or other thing in him that in his iudgemente
there is nothing no not in himselfe like vnto it or worthy of it with the whiche hee is so delighted and in loue withall that often times he thinketh himselfe happie if the submitting of himselfe to any seruice or paynes for him may be accepted of and taken in good worth at his handes For the thing whiche he is in loue withal appeareth so glorious in his eyes that it darkeneth not only some litle thing in himself but euen that which is the best in him and that whiche before he made moste reckoning of nowe being sett by this whiche he is so inamoured with appeareth scarse sufficiently worthie to serue it A true proofe of this nature that it is in loue may be taken frō that prouerbe which is receiued among vs whiche is That loue and lordship can broke no fellowship For loue magnifieth that which it loueth so greatly that it can suffer none to be felowes with it at that worthinesse whiche it conceyueth thereof but will haue all other with all submission to giue place therevnto It was no doubt long tried experience that brought this into a common speeche and we haue the triall of it in the loue that we beare towardes our selues For our nature cannot like of suche a praise wherein others are thought as good as we hauing equall commendation with vs We esteeme it nothing if we be not magnified as all others be put vnder vs in that degree and measure of commendation We see it true also in that loue that the wicked man beareth vnto the harlot and wicked woman when once loue is kindeled in his heart he abaseth himselfe to al kinde of slauerie forgetting euen the dignitie of a man in his subiection or rather slauerie vnto her and all this commeth bycause there is loue kindeled in his heart the nature whereof is to holde a man in a wonderment at the dignitie worthinesse thereof euen so greatly that all things in himselfe acknowledge subiection therevnto Therefore to applie this vnto the matter whiche we haue in hande where loue is there can be no froward and peeuish dealing no swelling and setting vppe of himselfe and his owne giftes againste him whome he loueth no vncomely or vnreuerent behauiour in speeche countenance or deede towardes him other then the place woorthinesse or condition of the man requireth For loue thinketh not that the thing loued is sufficiently aduaunced vnlesse all other become therein abased For as was saide before Loue and Lordshippe will abide no fellowshippe It is profitable to obserue the diuersitie of these thinges that loue driueth away Sometimes a man for want of loue towardes another dealeth frowardly and stubbernely with him other sometimes a man shal discerne no insolent and crooked dealing albeit there be inward swelling setting vppe of him selfe againste him in his heart and secrete thoughtes It may be also that both those be lacking and yet for all that no loue reigning in him whiche is perceiued herein that he doth not with reuerent estimation thereof humblie acknowledge the graces and giftes of God in him and himselfe also duetifully indebted therevnto or else that he entereth not into suche a consideration of that estate that he is in whereby he is moued to deale so as vnto that condition whether it be prosperous or miserable or vnto that man whether hee be strong or weake by good right apperteineth Which declareth plainely that he wanteth loue whose propertie is to deale comely either so humblie as besemeth those gifts great graces of God or else so tenderly as his afflicted condition doeth require The croked and crosse dealinges the hautie hearts declared by highe lookes do plainely speake that loue is a pilgrime among vs But if the not reuerent submiting of our selues vnto the graces of God in another not tendering of those that be in necessitie and want be added vnto these in whome shall we not finde one of these three reigning bearing rule so rare a gyft of God is loue so muche lieth hidde therein The opinion that commonly is receiued of loue what it is commeth no nearer vnto loue in deede then doeth blacke vnto white or light vnto darkenesse whiche thing to bee true we shall easily discerne if either we looke vnto selfe-loue or into the naturall loue that parentes do beare vnto their children For concerning this last point of not dealing vncomely but obseruing with all reuerence the dignitie of the man how plainely may we obserue this in selfe loue that taketh it selfe then rightly regarded when with reuerence and lowly submission it is honoured and when a man so aduaunceth him that he doeth with all lowlinesse put himselfe vnder him For loue findeth suche worthinesse and dignitie as may by good right in the iudgement of him that loueth clayme reuerence and submission therevnto The reasons to persuade vs to this humble reuerencing of the giftes of God in men by loue and to forbeare froward dealinges with them pride and swelling against them or vndutifull regard of them are many and those weyghtie For first of all they are the gifts of God therefore he may not want his honour in them Secondly our gifts how good soeuer are appointed to serue thē the more wee haue the greater seruice is required at our handes neither may their neglect of duetie towards vs be our discharge for want of duetie vnto them Besides this they haue giftes whiche wee want Moreouer we doe not see their gifts so defaced and stayned with infirmities as we doe well knowe that ours are if wee knowe our selues which cannot but persuade vs more highly and reuerently to esteeme of them then of our selues For be it that we doe knowe greate infirmities in them yet is it sure that if we do knowe our owne selues truely and throughly we shall vnderstande that there is more lacke in our selues then wee can charge them with all For what we want in measure we are sure to haue it in number If they shal be infected with some one or fewe notorious offences whiche we are free of wee are priuie to so greate a number within our selues howsoeuer we be short in the weight and measure of some sinne which they are infected withall as will match the heynousnes of their offences This that hath bene said that our giftes are by the Lorde appointed to the seruice of our brethren in consideration wherof they are our betters that their giftes are not knowen vnto vs to be so defaced with sin as we are sure ours are is spoken to this end that we should by those such like considerations be drawen to honour the grace of God in thē For we must se some great thing in them before we shall in trueth behaue our selues reuerently and not carelesly or vnseemely towards them He that loueth hath in him reuerence towards him whome he loueth and is voyde of this vncomelinesse that knoweth not dignities degrees callinges giftes or conditions of life
vnrighteous or not sincere dealing of him whome he loueth not in the vnrighteous or not sincere dealing of others towardes him For the loue which hee beareth towardes him forceth him to mislike of all annoyance and wrong that happeneth vnto him And bycause of this hee can not but with griefe heare of any wrong or hard measure offered vnto him so farre is hee him selfe from dealing euill or hardly with him Loue reioyceth not in iniquitie but it reioyceth or ioyeth together with him at the truth or sinceritie and vprightnesse of his dealing bycause that wil turne to his good and haue approbation and allowance euen from men Loue so laceth it selfe in the commendable doings of him whome it loueth and the man that loueth taketh pleasure in the well doing of him whome hee loueth Therefore if there bee true loue in vs wee must not onely not enuie the good doings of our brethren but wee must acquainte our heartes to ioy with them in their good doing and good report for the same It is a good degree of profiting to haue driuen away enuie but wee must proceede further to ioye with him in his well doing and deserued commendation for the same For men deale well with him when they shall iustifie his sinceritie by their talke and speach which if our heart repyne at nay if it doe not ioy at it that plainly bewrayeth want of loue to be in vs towards them When wee shall come once to this to ioy in heart at their vprighte dealing that their good dealing shall bee the comforte of our hearte wee shall not be able to denie them any helpe that is in vs of counsel or admonition that may eyther encourage them to good or withdrawe thē from that which is euill nay we shall bee readie to offer it vnasked for especially when wee shall perceiue some neede thereof These things which are in the last place attributed vnto loue as that it suffereth all things it beleeueth all things hopeth all things endureth all things do declare that a louing man is of a verie patient spirite towarde his brother euen in his infirmities and that he layeth his handes softly vpon the soares of him whome hee loueth and desireth to haue them healed hauing a great burthen of griefe vpon him self for thē which notwithstanding loue teacheth him to goe vnder and to abide and not deintily or impatiently and roughly with speede to cast it off Likewise it is declared heere that loue is of a good and easie disposition to beleue and hope wel of him whome he loueth Wee may not thinke when it is sayde that loue beleeueth all thinges and endureth all things that loue wanteth all iudgement to discerne but the meaning of the holy Ghoste is by that vniuersall note to declare how much they are inclined that way and easily induced therevnto when there is any good matter to moue them therein As for that lightnesse in beleeuing that commeth for want of wit and iudgement it is easily discerned from that which proceedeth of charitie and loue When we shal haue tryed truely our dealings towarde God our dealings toward our neighbours and our dealings in our seuerall callings by these affections which are reported by the holy Ghoste to be in loue it will appeare that to be a Christian is a rare matter a mightie rare and especial worke of god Nowe let vs pray c. The xiij Lecture vpon the third Chapter to the Galathians and third verse For as many as are of the workes of the lawe are vnder the cursse for it is written Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them HAuing learned what thinges are to bee done of vs and in what maner they are to be done it remayneth to consider whether any man can doe all these good deedes that are commanded by the lawe of God in that fourme and maner that he hath commaunded that is from the ground of a louing heart which must be discerned to haue that tender affection of loue in it by these properties which neuer are wāting where loue is to be foūd according as of late it was proued vnto vs The Scripture is playne in this matter that no man can fulfill the lawe In the Epistle to the Galathians the Apostle affirmeth all those to bee curssed that clayme righteousnesse for the workes of the lawe which they haue done and hee vseth this reason to proue that all such are vnder the cursse For it is written sayth he Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them taking it for an vndoubted truth that no man continueth in doing all those things This reason is no reason if the Churche of Rome may be beleeued It is no reason with them to say euerie man is curssed that hopeth for saluation from the woorkes of the lawe doone by him bycause the lawe cursseth him that continueth not in all duties of the lawe to doe them For they say that a man may continue in all thinges that are commaunded him in the lawe to doe them in that they say a man maye fulfill the lawe And if a man maye continue in doing all thinges that are commaunded then is hee free from the cursse of the lawe bycause the lawe curseth none but suche as continue not in the fulfilling of all thinges in it But the holie Ghoste taketh that as graunted of all men that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them and therefore thinketh that hee hath sufficiently proued that which hee affirmed that all men who lay clayme to righteousnesse by the woorkes of the lawe are accurssed The Apostle affirmeth euerie man to bee accurssed that seeketh for righteousnesse from the lawe bycause the lawe dealeth so strictly and hardly with man that it cursseth euerie man who continueth not in doing all the thinges commaunded in it whiche the Apostle taketh to bee impossible and therevppon is bolde to affirme all men to lye vnder the cursse of the lawe for not hauing continued in all the dueties thereof But the Churche of Rome acquiteth them of that cursse affirming plainely that a man maye keepe the lawe and continue in all the dueties thereof for want whereof and for no other cause the Apostle did lay the cursse vppon euerie man It may not bee omitted that there is suche contrarietie of iudgement betweene the doctrine of the Apostle and the doctrine of the Churche of Rome that the Apostle should take this as graunted that no man can continue in all things commaunded in the lawe and therefore all men to bee accurssed and they of the Churche to holde it as a receyued doctrine and approued of them all that a man may continue in all the woorkes of the lawe and fulfill and keepe the lawe in so muche as they are not ashamed to
vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of cōmendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing cōmendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because
while we were yet sinners and enimies vnto him Christ died for vs. The scripture beareth recorde that Christe died for the vngodly but as it is there affirmed hee is scarce to bee founde that will die for a good man What good man hathe euer beene found that would haue suche compassion as to offer himselfe to die for a godlesse person The Sonne of God giueth his life for vngodly men Meruell not at these wordes neither thinke there is any thing too muche spoken in this matter For in that Chapter it is saide plainely that Christe died for the vngodly for sinners for his enimies and al to commend the greatnesse of his loue It will be graunted of all men that in deede before the death and passion of Christ we were godlesse vngodly enimies to God without any hope of a better life But all men are not persuaded that we doe nowe come suche men into the worlde and continue so vntil by the special grace of God working with his worde we be reclaymed and refourmed whiche for that chaunge is called regeneration or newe birthe All men are not persuaded that when Christe beginneth Christianitie in any he doeth beginne with his enimie Yet doeth the Apostle S. Paule affirme that he as others was by nature the childe of wrath that before his calling he as other men was dead in trespasses and sinnes walking after the course of this worlde after the spirite that woorketh in the children of disobedience but GOD sayth he whiche is riche in mercie throughe his great loue wherewith hee loued vs euen when we were dead by sinnes hathe quickened vs. There is no doubt of it but that he who liueth the moste blamelesse life of all men in the worlde is an enimie vnto God and without all hope of any better life before this especiall woorking and calling of god I doe call Christianitie a speciall woorke of God because it is not to bee founde in the nature of any man how great good thing soeuer it seeme to haue in it but is a peculiar worke of god This is a matter needefull to stande vppon because it giueth vnto God the commendation of that loue whiche is not to be matched in the worlde And in denying this greatest kinde of louing dealing we darken and diminishe the glorie of his mercie appearing so clearely and so aboundantly herein we deale vnthankefully with GOD not giuing vnto him all the praise that of duetie belongeth vnto him If two seruauntes had receiued equall commodities and benefites of one maister the one hauing beene a verie profitable seruaunt to his maister the other a verie vnthrifte and not onely not profitable but also a waster of his goods should the vnthrift sufficiently acknowledge the liberalitie of his maister if he should confesse that he had receiued as muche of him as his fellowe-seruaunt making no mention in the meane time of his vnworthinesse in respect of his fellowe Euerie man seeth the good will of the maister to appeare more in the one then in the other and therefore he should iustly bee accounted vnthankfull if hee woulde not bothe thinke and confesse that he were more beholding to his maister then the other For true thankefulnesse causeth the benefite receiued after a certeine manner to remaine still in the benefactour by thankefull remembraunce not onely of the gifte but also of the maner and qualitie of the gifte especially when it addeth any thing to the worthinesse and deserte of the giuer The cause therefore is great and a parte of our thankfulnesse vnto God is in it to withstand with the Churche of Rome herein that not onely wee haue had these benefites that we haue from God but also that wee haue had them contrarie to our deseruing which vtterly ouerthroweth those workes of preparation and setting our selues in a towardnesse for the Lorde and maketh the benefite to remaine in God by his iust praise not only for the deede dooing but also for tne mercifull maner of dealing with vnworthie men wherin his loue is tryed to haue more in it then any affectiō that hath beene hearde of amongest men that we may truly say with the holy Ghoste not only that God hath loued the worlde but as it is saide in this place So God loued the world noting in that word So no common affection but the highest and greatest degree of loue By this that hathe beene saide before wee doe learne that God did beare tender affection towards his not onely before any deseruing hadde gone before to procure the same but also when as yet they were enimies vnto him and therefore the Apostle in the Epistle to the Ephesians bringeth the benefites of GOD to be considered in his free good purpose and gratious good will towardes vs beeing the head and spring thereof whiche addeth greatly euen to the greatest of his benefites And if the consideration thereof be omitted the whole deseruing of the benefactour is not acknowledged nor deserued praise rendered therevnto When the Apostle had giuen praises vnto God the father of our Lorde Iesus Christe for that he had blessed vs with all spirituall blessinges in heauenly things in Christe immediatly in the verse following which is the 4. in number he hath these wordes As he hath chosen vs in him before the foundation of the worlde c. As if his loue towards vs had not begonne then first when those benefites were bestowed vpon vs but that his good will whereof those were testimonies and fruites was bent towardes vs before the beginning of the worlde whiche is the cause why he letteth vs to see those fruites not barely in them selues alone but in that good will which so long before was inclined towards vs And good will the longer it hath continued the more it is to be esteemed and the benefites of an olde friend and welwiller of long time haue iust occasion in thē to be the more accounted of It is not to be merueyled then why with the gift he bringeth in also the good will of the giuer For the gifte is made thereby the greater bothe for that the good will hath beene of long time continued and also for that it is his goodwill onely and not any thinge either had allready or else hoped for from vs that hath brought all these benefites vnto vs as it followeth in the nexte verse in expresse wordes That he hath predestinate vs to bee adopted through Iesus Christe according to the good pleasure of his will by whome as it is there in like manner affirmed we haue redemption through his bloud euen the forgiuenesse of sinnes according to his riche grace In all these places we are let to vnderstand that all our benefites euen the forgiuenesse of sinnes came from the good pleasure of his will and the riches of his grace and not as hath beene saide before from any thing of ours either had already or else hoped for Let vs learne therefore to set his loue before
all his benefites as the only cause and spring therof For if we shall beginne at our selues to say that either that which already wee had as a towardenes and preparation to goodnesse or that whiche God did forsee would bee in vs was the cause why the Lorde hath appointed euerlasting life for vs and giuen vs the graces that apperteine there vnto we darken and diminish the greatnesse and goodnesse of the gifte Whiche cannot be so commendable if it come for the deserte of benefites either had already or else hoped for as if it had beene sent from the frank and free good will of the giuer without any such respect of any thing that should proceede from vs This is the reason why the loue of God is heere set before the gifte of the mediatour and redeemer Iesus Christe and also why the benefite of election and all other in the first cap. to the Ephesians are alwayes coupled to the good will of god For we are giuen to imagine that the good things which are supposed to be in vs doe turne his heart purchase his fauour towards vs when in very deede his good wil towardes vs brought all those graces all the goodnes that we haue vnto vs In somuch that both our election and redemption are recited to the Ephe. to haue proceeded from the free good wil of God and are made not as matters purchasing it but as matters purchased of it Whē this free goodwil of God is not acknowledged to be the beginning of all his giftes his giftes must of all men that are so persuaded be lesse esteemed For it is the minde and goodwil of the giuer that doth commend the gift and maketh it to be alwayes the better accepted Men are wont not to esteme the gift so much as the minde of the giuer Therefore the doctrine of the churche of Rome hath and doth meruelously pull away from the benefites of God and the deseruings therof because it doth not esteme of them as fruites of a well willing minde towardes vs and of suche a one as-already liketh well of vs because that doctrine professeth that those giftes of his in vs by our vse thereof do first turne his fauourable countenaunce to vs-ward Moreouer because that loue was bent towards vs when we were bent as enimies against him which maketh his loue so great that it may iustly be said of it So God loued the world as being a rare kinde of loue the like whereof we haue not knowen Therfore that doctrin of the church of Rome that giueth vnto man workes of preparation and making of him selfe fit to meete God to ioine with him in the purchase of his happinesse darckeneth greatly this great degree of his loue that was shewed vnto vs when we were so farre from preparing our selues to mete with him for our saluation that we were vtter enimies both vnto him and vnto it Which is so cōfortable vnto those that are truely turned vnto him that it is the groūd of their 〈◊〉 in their affliction distresse that their end 〈…〉 happie because that if when they were enimies they were reconciled by his bloud much more being now made friends they shall by his life be saued from wrath It hath beene declared at large why the greate loue of GOD is set before the benefite of our redemption and the greate gifte of Iesus Christe giuen vnto vs Now it remaineth after the sight had of his good will to see into the gifte what it is that commeth from so greate good will. The texte saieth that this gifte is his onely begotten sonne For So God loued the world that he gaue his only begotten sonne Now we knowe the gifte it is his onely begottē sonne which at the first sight doth witnesse greate good will the gifte beeing so greate as to pleasure vs with his onely begotten sonne But yet it is needeful that we vnfolde this gifte that wee may vnderstand of euery commoditie that lyeth hid within it It is written to the Corinthes that Christ of GOD the father is made vnto vs wisedome righteousnesse sanctification redemptiō Behold the seuerall commodities that come with this gifte of Iesus Christ giuen vnto vs from God the father which euery one of them is of that dignitie and worthinesse that I cannot ioyne them all together and in few wordes dispatch them but am inforced seuerally and yet as briefely as I can to stand vpon euery one of them First it is said heere that he is made of God vnto vs wisdome Christe is become the wisedome of his seruants he teacheth his chosen children true wisedome hee is appointed of his father to be their scholemaister as it is written in the Gospel after S. Matthew This is that my beloued sonne in whom I am well pleased heare him And to the Colossians it is written That all the treasures of wisdome and knowledge are hidden in Christ If it shall be demaunded how it cōmeth to passe that so many men in the gouerning of their liues dealings doe followe their owne wisedoms their owne witt going no further but holding them selues well content with that neuer suspecting any want in it and yet another sorte shall so suspecte their owne wisedome and the deuises of their owne head and see such want in it that letting it alone they betake them to the wisdome of God reuealed in his word become paineful traueilers therin and careful framers of their liues accordingly the aunswer is redy that Christe who is made of God the father wisdome vnto his hath laid claime vnto the one sorte and taken possession of them as vppon his owne but not vpon the other This is the cause of this diuersitie and none other thing And therefore the Apostle proueth that the testimonie of Iesus Christe was confirmed amongst the Corinthians because they abounded in all knowledge And here by the way it is manifest that ignorance is not mother but stepmother vnto deuotion and true Christianitie For Christ is made vnto Christians of God the father wisedome teaching them the knowledge of his word and wil. In like manner if it should be demanded why in their religion and seruing of God some followe the inuention of man which hath in it great shew of holines in humblenesse of mind not sparing the body but laying much affliction vppon it in doeing many thinges vnto God voluntarily not beeing bound vnto it by him but frankly and freely of their own accorde And another sorte contenting them selues with the bare and naked simplicitie of Gods worde in the worshipping and seruing of him do condemne and vtterly reiect all those inuentions of men and shewes of holinesse and humblenes of minde which standeth so strongly vpon the wisedome and reason of man the matter is plaine and the aunswere soone made Christe is made of GOD the father wisedome vnto his This is the cause why his seruantes finde no wisedome but in him
hath done and boast of that none otherwise then if he shuld haue done it in his owne person Can this I say be thought reasonable vnto any that hath not had an other scholmaister then wit and reason to persuade him therein Can the naturall man bee persuaded that he must first be righteous and then do righteous things and not rather that in doing of many righteous deedes at length hee becommeth to bee accepted for righteous him selfe thereby Or can a naturall man bee persuaded that his fauour with God commeth wholy in respect of an other his doings who hath done him all this good and not rather that his owne doings haue done the moste for him and he that is especially beholding vnto them This commeth from an other teacher then any that wee haue at home it sauoureth not of the earth it is from aboue Ceasse therefore to maruell at suche diuersitie of doctrine when the scholemaisters that teach are so farre differing one from an other as heauen is from earth The seruauntes of God giue ouer their owne righteousnesse they finde nothing in it they doe clearely see it will not goe for payment and therefore doe betake themselues to the merites of an other Neither doe they onely say that they bee vnrighteous in them selues but with griefe doe finde and feele it to be so within them selues But howsoeuer they stand rotten in their own root they are notwithstāding strongly stayd in Iesus Christ whose obediēce they do make so great an account of as if it were their owne perfourmed by them selues The thirde thing that wee doe receiue with Christe is Sanctification or holinesse of life This sanctification followeth immediately after righteousnesse in the place which before I haue alledged For it is not onely requisite that wee should remaine righteous by the obedience of one man once perfourmed but that our whole life should continue consecrated vnto the seruice of him in bringing foorth such fruit as hee hath appointed That righteousnesse which before we haue heard of is as the tree and this holinesse is the fruit therof The nature of our Sauiour Christe was free from all infection not hauing in it any remnaunt or relique of sinne and therefore he was sanctification it selfe and perfectly sanctified When wee beginne to separate our selues from the common corruption of the worlde and bend our selues to purenesse of life approued before God this is the worke of Christe sanctifying and working true holinesse in vs For of our selues we are prophane and vnholy voyde of these fruites of righteousnesse whiche are wrought in vs by Christe The cause why a number do mislike such deedes and conuersation both in them selues and also in others which an other sort of men doe approue delight in following after them with all greedinesse of desire is for that Christ is become sanctification vnto the one sort of people and not vnto the other who continue in their prophane and corrupt wayes not finding any want therein when the other sort are vexed grieued to see such doings abound in others and tormented in them selues if at any time they shall of infirmitie slip into the like not ceasing to apply the meanes whereby they may get victorie ouer them Here ariseth a question necessarie to be discussed whether righteousnesse be in the children of God before sanctification and holinesse of life or good works and holy life do goe before iustification being in his before they be acceptable vnto god Wherein notwithstanding that which hath beene sayde alreadie may be thought sufficient vnto any indifferent man yet it shall not be amisse to adde some more force and strength vnto it It is proued that righteousnesse goeth before good workes Rom. 4.6 where the testimonie of Dauid is alledged pronouncing him blessed and happie to whome the Lorde imputeth righteousnesse without workes And leaste any man should thinke this to bee ment of the ceremoniall workes the verie wordes of the Prophete are cited in the next verse folowing affirming blessednesse to be in the remitting of sinns vnto vs and not in the admitting of good workes for vs If the Apostle doe ioyne with the Prophete in this that God imputeth righteousnesse without woorkes then must I demaund of the aduersaries whether this righteousnesse imputed without woorkes doth exclude all woorkes or but some woorkes If it be aunswered that all kynd of working is not seuered frō this iustification and righteousnesse the question is againe whether those workes that stand with iustification and righteousnesse goe before it or spring of it and so come after it Heere their aunswere is we are iustified withoute woorkes going before but not withoute workes folowing it making this iustification that is saide to be without woorkes to shut out onely those woorkes that are before a man be iustified but not the other For their opinion is that wee are iustified by them wherevpon it followeth necessarily that righteousnesse goeth before holinesse of life that good workes do followe from a man iustified alreadie and are not sent before to iustifie him therewith that was not accepted of God as righteous vntill those were perfourmed The Apostle is plaine in this matter to the Ephesians God which is riche in mercie euen when wee were dead in sinnes hath quickened vs c. There were no woorkes then that went before to quicken vs seeing it is sayde that when we were deade in sinnes not onely sinners but also deade in sinnes God hath quickened vs. This proueth plainely that our good workes and holinesse of life did not procure righteousnesse vnto vs when the matter is cleare that wee were dead in sinnes when he in mercie quickened vs. In like manner the Apostle proueth that holinesse of life is a fruite of them that bee alreadie the seruants of God but now sayth the Apostle beeing freed from sinne and made seruaunts vnto God you haue your fruit in holinesse and the end euerlasting life There is no woorke acceptable vnto God without fayth and persuasion of his good will towardes vs whether it be done at the desire of vaine glory or at the motion and instinct of nature iudging that woorke to bee lawfull and honest For it is fayth that doth purifie the heart and the ende of the commaundement is loue but so that it bee of a fayth vnfeined The tree must be good before the fruite can be good For an euil tree can not bring foorth good fruite Against this it will be excepted that Abraham in offering of his sonne Isaac vppon the altar as sayth the Apostle Iames was iustified and therefore that the works of men eyther vnrighteous before or else but in parte acceptable doe iustifie them and make them rightly to be accepted of God. It appeareth in Genesis that Abraham was iustified before Isaac was borne for the offering of whome vppon the altar the Apostle Iames sayth that Abraham was iustified For in that Chapter it is written
sent our prayer to make tryall thereof can we haue any greate hope at our neede of his helpe hauing no holde but by his bare promises which long time before were made vnto vs but neuer tryed by vs to haue any truethe in them Let vs not tempte the Lord in differring this strēgthening of our faith which hath need of al the vpholding that may be had and all wil be tryed in tryall to be little inough It behoueth vs to looke vp our euidence for we deale with that aduersarie that neither wanteth skill to espye his aduauntage nor wil to holde it to the vttermoste and prayer is the which bringeth tryall of God his good wil to vs particularly in that by prayer wee are comforted and releeued whensoeuer we shal open our griefes and wants vnto our god For albeit the Lorde might giue it vs without asking yet it is his will that we should aske that we may knowe wee haue beene heard and by that meanes receiue assurance of his goodwil towards vs It hath bene said before that it is one thinge to be persuaded that God is good and another to be persuaded that he is good to vs it is one thing to be persuaded that God giueth all things and an other that he giueth them to vs as a pledge of his speciall goodwill and meaning towards vs The faith of God his childrē persuadeth them of goodwil from the Lord ment particularly to thē and in their prayers they receiue in outwarde benefites no otherwise but as speciall tokens of his fauour who now is atone with them tenderly doth imbrace them And the Lord hath appointed prayer to be a helpe vnto our faith in this parte that a man obteining by asking might know that he were of some reckoning with the Lorde and might bring out this proofe against those tēptations that should shake his faith in calling it into question whether he were regarded of the Lord or otherwise We see that Dauid strengtheneth his faith in the hope to be heard for his presēt suite because the Lord had confirmed his good-will toward him in hearing his prayers before Sure it is that if the Lord wil giue vs things vnasked muche more wil he giue vs that which we haue intreted him for And if we get no cōforte that way our hope is small This help of our mistrustful dispositiō that we should come by benefites through intreatie and prayer where wee may plainely see that we are greatly regarded not without reckoning before him in that he vouchsafeth to answere vs in our motions made vnto him for our welfare is a singular vse and end of prayer which merueilously addeth to the force of faith This singular vse special end of prayer are they depriued of that vse to pray vnto God in an vnknowen tong For if any particular benefit be giuen them they knowe not whether it hath come at their intreatie or no because they knowe not what they haue prayed for so receiue they no sure certeine testimonie of the Lords help It is a singular blessing to haue his goodnesse towards vs particularly in assured experiēce It wil be answered for them that pray in an vnknowen tong that it skilleth not though they them selues know not what they pray in asmuch as God knoweth all things and therfore vnderstandeth it This answere were to some purpose if the institutiō of prayer were in regarde of God alone without consideratiō of vs but prayer is appointed as we haue already heard that our weakenes of faith might haue as it were sensible hold therby such as would suffer no exception to the contrarie in that wee haue felt him help vs there wherein we haue requested his helpe by name speciall request so that there hath bene friendly cōmunicating together we asking and he giuing that which we haue asked we requiring and he subscribing vnto that request As for those that pray in a tong vnknowen how can they assuredly know that he fauoureth thē in graūting that which they haue required when they knowe not what it is that they asked and therfore their faith doth receiue no strength by their prayer that can stand in any triall This vse also of prayer which consisteth in bringing helpe to our faith reproueth those that pray onely in some vniuersall speeche and doe neuer particularly and by name offer to God the redres of any thing that doth vexe them The example may be this some onely in generall words vse to pray that God would blesse them or that God would make them his seruants or that he would kepe euil frō them But they are not accustomed to pray for his blessing in any speciall causes whiche they are destitute of neither come they to God to craue his grace to serue him in this or that particular obedience wherevnto they are bounde and yet knowe themselues to be wanting therein therefore can they see no speciall fruite of their prayers to helpe their faithe with all We doe see then apparantly that this fruite and effecte of prayer to strengthen our faith in the persuasion of God his good will towardes vs is a meruelous profitable meane to incourage vs to prayer beeing so strong a fortresse of our faith The seconde thing that is to be required of him that shall pray in trueth is to beare a good affection and heartie loue and good will to the worde of God to see the Lord honoured thereby either in dueties commaunded of him and perfourmed or else in promises made by him and fulfilled The Lorde reigneth by his word and his honour is acknowledged when that is reuerenced hee is magnified when it is obeyed he is iustified and honoured when thinges fall out according to the trueth of his word For by his word hath he made himselfe knowen alwayes and by that as he made the worlde so hathe he appointed to gouerne and iudge the world making himself glorious in performing the trueth therof And therfore we seeking his glorie and honour in our prayers as we must do if we shall pray to any purpose muste ioyne with his worde in them either praying to haue some grace giuen vs to walke in some duetie that he hath commaunded that in that duetie he may be honoured or else in our affliction to finde some comfort according as he hathe promised that he in the trueth of his promise may be glorified And because the prayer that is approued must proceede from the desire of the heart longing and lusting after that which in prayer he desireth therfore is there in the hearts of them that pray aright a loue liking and heartie affection that longeth hungerly after the righteousnesse and trueth of the worde to see it established and vpholden namely after that dutie or promise that in his prayer he desireth to haue perfourmed As there is loue towarde the lawe where true prayer is so is there griefe and mysliking for the transgressing of the