in the seuerall braunches thereof is not only hurtful vnto vs but also iniurious vnto the due estimation of the death of Christe I cannot more fitlie compare those men who will most willingly confesse them selues in generall words to be sinners and yet are very loath to be troubled with any particular knowledge thereof then vnto some notorious offenders against the lawes and peace of their prince who can willingly heare these generall wordes that they bee offenders and haue not kept the seuerall statutes and lawes of their prince so that they will proceede no further with them but to be brought foorth and charged with their seuerall fellonies murthers or treasons that they haue committed and to haue their wickednesse particularly layd out in number of dedes manner of doing that may best set out the heynousnesse thereof that in no ease may be abidden and yet notwithstanding before that time neither is their owne estate greatly feared nor yet the lawe so much as thought vppon how to bee satisfied It is this particular sight of sinne that sendeth vs forthwith vnto Christ and maketh him appeare both glorious in the multitude of his so greate mercies and moste necessarie in the consideration of our so many daungerous infirmities If it please the Reader in the examining of him selfe in any commaundement foorthwith to ioyne to the same that which is written here of the properties of loue and that other nexte Lecture of the vse of the lawe he shall finde I hope some helpe in them the sooner to departe from him selfe and the more carefully to imbrace Christe And that he may be acquainted the better with my meaning and purpose in this matter I will giue him in fewe wordes the reason of the same I see in the lawe of God that we are not only forbidden the workes of our owne deuotion and intent bound to that choise of workes that God hath appointed in his word but also that we are strictly charged to doe the same all and euerie one of them in loue which is an affection that carrieth a man so in delight after the thinges which he loueth that he oftentimes forgetteth himselfe in respect thereof according as it is reported by the holy Ghost as a propertie to know it by that loue seketh not her owne thinges This is the cause why after the commandementes I haue set downe the notes and properties to discerne loue by that when we haue seene what workes they be that we are bound to doe we may also see with what affection we are charged to do thē that we may be as careful to bring the right manner of doing vnto the Lord as the verie deede that he approueth For we are as well to perfourme duetie in the manner of doing as in the deed it selfe It is one and the same God who hath inioyned both vnto vs and therefore may not be denyed in either of them The vse of the lawe which is in the Lecture following wil declare with what conditions we haue wages promised for our worke and whether the couenant be so fauourable as that we neede not to doubt but that we shall be able to perfourme it and therefore to liue in it or otherwise so harde as the trueth is in verie deede that he remayneth vnder the curse of God who continueth not in all thinges that are written in the booke of the lawe to do them Let vs then set these together First the number of deeds then the manner of doing whiche must haue in it those properties that be in loue and last of al the hard condition which is not to haue our good doeings to blotte out and put off our euil but to remaine vnder the curse if we shall not continue in euerie thing that is written in the booke of the lawe to doe it and then we shal be forced to giue ouer this strong holde euen this confidence in our selues and betake vs wholy to the mercie of our God and magnifie the same accordingly And least we should imagine the matter of letting go the opinion of our selues and our worthinesse to be nothing so hard as is supposed and therefore no such nede to haue so often before vs in meditation and earnest consideration thereof the multitude of deedes to be doone the louing manner of doing and the hard condition if they shall not be doone Let vs aduisedly consider how that singular instrument of God S. Paule confesseth that he himselfe was so subiect vnto this ouer great opinion of him self that the messenger of sathan was sent vnto him to buffet him leaste hee should be puffed vp with the measure of graces whiche were giuen vnto him The daunger is greater therefore then we are aware of when so rare an instrument and chosen seruaunt of GOD as was Paule so hardely and with so much a doe is brought to haue an humble opinion of him selfe and his worthinesse The Romish religion likewise fighting so stoutely for the deserte of man may teach vs that this doctrine of true humbling and submitting of our selues vnto our God wil not so easilie enter into fleash and bloud as at the first we would imagine but that we haue neede often to set before vs this lookeing glasse of the lawe in manner as hath beene declared to humble vs withall and all shall bee founde little inoughe to bring vs truely from our selues and to sende vs not in parte but wholy vnto the mercies of our GOD whiche are declared vnto vs at large in the next Lecture after the vse of the lawe When we shall haue profited in drawing nere vnto Christ and making much of his mercie by an often and true sight of our selues in the lawe there is yet remayning an other vse and fruite to be taken by it of no lesse profite then the former whiche is that when wee shall haue taken comforte in the mercies of Christ and decreed to walke in the obedience of his will to declare our thankefulnesse thereby the lawe will stand vs in good stead to quicken vs therevnto while wee learne by it bothe the number of things that are to be done and also the backwardnesse of our naturall disposition and inclination therevnto which we could not once without this admonition from the lawe haue suspected to haue beene so greate and therefore our care to suppresse it would haue bene so much the lesse But hauing determined once to walke in the wayes of his commaundements and then hauing warning from the lawe that there is bothe in our witt and will enimitie therevnto altogether bent to resist it it can not but increase our care and add vnto our paines and trauaile for the atteining vnto that end of obedience which we haue propounded vnto vs For the man who hath a desire vnto any thinge vnderstanding once of any let in the way is thereby more prouoked and stirred vp to bestowe cares and paines vppon the same knowing very well that the thing which he desireth
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
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
holden as a chaste wife that spareth not to sport and pleasure her selfe with others besides her husband It is written to the Corinthians that loue thinketh not euill against him whome it loueth nor reioyceth not in iniquitie done against him whom it tendreth If then we shall loue our neighbours our thoughts must bee kept vp from thinking any euill or by thought intending any wrong against them For the thoughts of a man that truly loueth an other imagineth nothing that hee knoweth may hurt him and therefore he is further frō reioycing and delighting in it No man can denie but that we doe owe loue vnto our neighbours therfore may not our thoughts haue libertie by deuise and desire to hurt harme or hinder them in wishing their delightes and comforts from them or wishing our vse of them which can not be but with the vexing or annoying of them Whē such things aboūd it shal be proued that loue is not true in vs for loue thinketh not euill neyther reioyceth it in iniquitie behold how we are sent for triall of our loue towards our neighbours euē to our thoughts It is a common saying that thoughtes are free that they pay no tribute any where and it is true among men they answere not in any court But the Lorde God requireth tribute of them arrayneth them maketh thē hold vp their hand at the barre kepeth a court for them and setteth fines and amerceaments vpon the heads of them wherin his court hath the prerogatiue and preeminence aboue all other For bare thoughts feare not earthly magistrates but the heauēly iudge who searcheth the hart which can not be sounded by man bindeth euen the thoughtes vnto obedience and exacteth dutifull obedience from them whiche they neyther may nor can by any shewe of righte withhold him This matter requireth some plainer spech to cōceiue the cleare sight of it Sometime our thoughts shal be wandering this way and that way and yet the desire not styrred to hearken after them or to be set aflote with them euen then is mater offered to humble our selues For why shuld not our thoughts keepe them stayedly vpon good things and stand vnto their dutifull seruice And though the Lord be content to beare with vs when there is no desire or longing appetite why should not wee bee grieued that any thing in vs should make so many escapes from the Lorde and so many attempts to giue him the slip This hath in it matter of misliking that there should be any such vntowardnes in vs and that our thoughts shuld be so vnruly as euer and anon they are to bee called home to giue their attendance This surely ought to humble vs euen in this respect Moreouer these thoughtes are not only out-straying them selues but also soliciting and alluring our desires and affections to rebel with them This also can not but make vs humble careful and watchfull Remember then where no desire doth ioyne with the thoughts of our mynd yet is there occasion why such thoughts shuld be misliked of and we euen to be wearied with thē and vexed at them desiring after a godly and patient manner to haue this tickle and vnstable estate chaunged with that which shall abide free frō these pricking prouocations vnto euils according to the example of the apostle who notwithstanding he had maruellously profited in al obediēce maruellously preuayled in keeping his consent from euil so that he did the euill which he would not yet in this estate and in the consideration of the rebellion which he did see in him notwithstanding hee gaue no consent therevnto he cryeth out and saith Wretched man that I am who shall deliuer me from this bodie of sinne Miserable therefore is that religion of Rome that telleth a man there is no care to bee had of thoughts so that our desire doe not with ful and setled affection followe after them and bathe her selfe in them Sometimes our concupiscence and coueting thoughts get the desire and affection of our will to hearken vnto them for sometime and to conferre with them which desire and affection of our will after some better aduisement taken letteth them goe and yealdeth not any consent to ioyne wholy with them this is a degree worsse then the other and therefore more to bee misliked yet notwithstanding the consent is not setled without the which the Papistes and that religion of Rome say that the matter is a matter of nothing nothing to bee weyghed or esteemed of In this kynde sometimes wee beate backe suche tentations verie soone when our desire hath bene but a little while with them hauing had verie litle liking of them or conference with them Sometimes againe after some long time of conference had standing in a mammering what to do sometimes liking well to go with them and reasoning for them and anon conceiuing something to the contrarie at the last with muche wrastling and much adoe we wring our selues out of the handes of them here is not yet their full consent But what thē is not the occasion doubled why we shuld bewaile our weaknesse and lament our pouertie that stand in so great daunger to become euen slaues vnto sinne and to ioyne wholy with it Is there not cause though it be pardoned that yet it should be acknowledged faultie as it is and his mercy exceeding great in working our riddance from such a dangerous snare wherein we had intangled our selues with so great peril as that was and also our owne too easie inclination thervnto is to be pitied bewailed and confessed of vs yea and with feruent prayer so much the more to be holpen For in such lusts there needed but one blast more and we had ben wholy carried with it and the conception had ben perfect so that we could not haue auoyded after this conceiuing but haue nourished that monster whatsoeuer vntill it had bene brought forth for concupiscence after conception bringeth forth sinne The daunger then is great for our desire to haue any familiaritie yea but a time with those thoughts For if it goe hand in hand with them there is daunger of suche aioyning with them as it shall conceiue thereof and nourishe that monstrous seede vntil it come forth a mightie huge monster This is the cause why the Apostle warneth vs to take heede least suche desires make any abode with vs and be suffered any time to rest vpon vs least we conceiue by them and so afterward willingly and wittingly nourish them vntill they come to light In the same consideration wee are warned in the Epistle to the Ephesians that the sunne should not go downe vpon our wrath that we should not sleepe with those passions and suffer our selues to continue in them any time vnrepelled and not driuen backe least vnhappily wee should conceiue of the comming and continuing together that mischief which being once conceiued it shall not grieue vs to nourish be it neuer so ougly and monstrous in
lawe to be found in like manner within his heart that prayeth in trueth vnto the Lorde For if the keeping of the lawe be vnto any his delighte the transgressing of the lawe in like manner must bee his griefe It is plaine then that true prayer must not onely be directed by the lawe and commandement of God but also must ioyne in desire and affection with the same The glorie of God is coupled to his word and therfore must praiers being the desire of the heart goe in desire after the same according as we haue the example and practise of the Prophet Dauid at large in the Psalmes where it is apparanr that hee placeth all the honour of God in his word sometimes praying to haue his petitions graunted that he might keepe his commandementes some times taking comfort assuring himselfe that he should he heard because he had a loue vnto his law plainly affirming as appeareth in that Psalme that saluation is far from the vngodly because they seeke not his statutes wherein his glorie consisteth as we may learne if we goe no further for profe therof then vnto the Lords prayer it selfe For after mention made of hallowing of his name comming of his kingdome there followeth the request of doing his will here in earthe because his honour glorie and dominion is seene in the obedience to his will reuealed in his worde Herein we may clearely see sentence giuen against all such prayers as proceeding from a heart ignorant of the word of God go after their owne good deuotion whiche is the honouring of them selues and not after his good will reuealed in his word which they are vtterly ignorant of Where we may clearely see what account is to be made of Popishe prayers where the woorde of God is not knowen of the moste and not regarded of the rest holding it for a sure principle that ignorance is the mother of deuotion To all suche prayers the Lorde doth answere according as it is written in the Prouerbes They shal call vpon me but I will not answer they shal seeke me early but they shal not finde me because they hated knowledge and did not choose the feare of the Lord. A iust recōpence of reward not to be heard when they in their distresse shal by prayer speake vnto the Lord because they refused to heare the Lorde speaking to them in his word Here also are the prayers of all suche reproued notwithstanding they haue knowlege of the word and followe not their good intents in praying vnto the Lorde as haue no affection ioye delite nor good liking to see the lawe and the dueties thereof perfourmed in their life nor yet any vexation or griefe in themselues for transgressing the same For prayer is a desire of the minde and therefore most desirously affected after that which it seketh whiche is the lawe and commaundement of the Lorde Whereby it appeareth also how fruitelesse those prayers are that come but from the lippes alone the heart being altogether holden with other matters and occupied wholy about other delightes The thirde thing that is required to prayer is that it proceede from an emptie heart whiche findeth want in it selfe of those thinges that it beggeth For if a man feele no want of that which he asketh he can neuer be earnest in asking The daunger heereof is then moste to be feared when we pray for those thinges the meanes wherof we haue at home as when a man prayeth for successe in a matter hauing either such wisedome in him selfe such wealth or such friendes that it is likely their nede to be no doubt made of the successe It is hard in such like causes to come to God with an emptie heart to begg it as earnestly of him as if we wanted all such helpes And yet is all our prayers but a dallying with God when wee shall nourish a secure opinion in our harts that we haue that helpe within vs for the which in wordes we are become sutors vnto him in our prayers Whē a wise man goeth aboute matters that vsually are compassed by wisedome or a rich-man about that that commonly we see compassed by riches a learned man about that which is perfourmed by learning and the like is to be thought of all such like matters cōmonly there are either no prayers at all to God for the accomplishing of suche matters or if there be any they are so colde and fainte as bewraieth this secret opinion to be nouseled within that they shall not do greately amisse though there come no helpe by their prayers For surely if the help at home were in truth doubted not to be sufficient the sute for relief abroad would be earnest The importunate sutor is hee that speedeth of his sute as we reade in Luke and he that is pinched with want wil spare no speech for his relief but he that feeleth no want is to learne as yet how to beg The prayers therefore of such as seldome or neuer examine themselues by the lawe and commandementes of God are greatly to be feared nay are plainely to be charged with dallying in their petitions with the lord For there is the sight of all our pouertie plaine and euident and all the sight that we haue of it otherwise is but a false light had in the shoppe of sathan to vtter counterfet wares withal The fourth thing required to praier is that we haue an assured hope of helpe from the Lorde a sure beliefe to obteine that which we doe aske for therefore is prayer an acceptable worship to God because it ascribeth vnto him that honor of mercie to be helpful to our miserie whē he is called vpon neither tying his mercie to good deseruing nor yet his power to secōd causes as if where they had no deseruing he had no mercy or where they had no instrumēts of helping he had no hand or power to helpe God is not truely honoured of the wicked where either he is taken to be but a vaine name dead thing in whom there is neither mercie nor power to be found in our necessitie as the Epicures bellie-gods think whatsoeuer they say or else suche weakenesse and imperfection in bothe as cannot goe but by holdes and helpes from vs. Our sinne then may not weaken our faith be it neuer so greate when there is true repentaunce for it For that should darken the praise of his mercie nor yet the want of all those meanes that haue any likelihoode to helpe the matter must driue vs to despaire for that were to abridge and diminishe his power The praier therfore that is ioyned with faith cannot but be acceptable vnto him giuing him the honour that is due vnto his name and because of that being an acceptable seruice and sacrifice vnto the lord But prayer without faith despayring to be heard dishonoureth the Lorde and is returned without any comforte or hope of helpe according as it is saide by the Apostle
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their
distresse he sendeth his word and healeth them deliuereth them from their graues It were an infinite worke to recite those places in the booke of Psalmes that proue the mercies of God to remoue punishmentes from the offenders when they shall in true repentaunce turne vnto him It is a harde matter in great affliction to persuade the man that is sore afflicted for his sinne that there is mercy with the lord to remoue his punishment if he shal truly humble him selfe in repētance for his sinne yet we see what plaine proofes there are of the same to increase our faith in the persuasion to haue our sinnes forgiuen when we are truely grieued and penitent for the same This is a doctrine most needefull to be stoode vpon because the blessing that the Lord hath promised to bestowe vpon his by reason of our corruption are rather deliueraunces from euill then preseruations in any continuall course of prosperitie I say they rather come in after our affliction then stande continually with vs to keepe affliction from vs whiche many mistaking haue stumbled at the afflicted estate of the children of God but the worde of the Lord doth guide those that be his to looke to the end of the vpright man Marke the vpright man and beholde the iust for the end of that man is peace saith the Prophet And almoste all those requestes that Solomon maketh for the people of God are to haue blessinges benefites procured vnto them after their troubles afflicted estate We see therefore howe needefull it is to holde this doctrine of forgiuenesse of sinnes that we stumble not at the crosse of Christ that we do not murmur or despaire in our affliction that we should not shake off hope notwithstanding our grief whatsoeuer haue had long continuance and abode with vs that we nourishe no wrong iudgement of the estate of the Church and children of God that we decide not with the vngodly against the seruants saints of god A tentation that had almost shaken the faithful seruant and prophet of God Dauid vntil he went into the sanctuarie of the Lord to inquire the end of those men This doctrine ouerthroweth the heresie of the Nouatians who do denie the forgiuenes of sinns after baptisme That which is ioyned with this petition of our forgiuing them that trespasse against vs noteth not any deseruing to haue our sins forgiuen by reasō of our forgiuing of them that offend against vs for then we should not pray to haue them forgiuen seing we remoue them by deserte but is added for our instruction and for our comfort For our instruction to teache vs that the Lord requireth this at our handes that we should be mercifull because he is mercifull For our comforte to tell vs that if we whiche be men can remitte the wronges and iniuries done against vs much more will our heauenly Father who is without comparison aboue man in mercie and compassion forgiue the offences sinnes of his seruants when they shal in true repentaunce seeke vnto him For the same it is needefull for our infirmitie to receiue persuasion of his mercie especially when his iudgement shal be vppon vs and punishment which is the assured signe of his displeasure shall presse vs it is then a harde matter to conceiue hope that the Lorde will forgiue vs For infidelitie is as deepely rooted in our heartes as any sinne or iniquitie whatsoeuer therefore the Lord hath left vs who are taught by his spirite to forgiue vnto others their offences cōmitted against vs an assured hope to finde fauour at his handes who will neuer be found inferiour vnto man in mercie Therfore is it thus written in Luke Forgiue vnto vs our sinnes for euen we forgiue euerie man that is indebted to vs And as it is necessarie that we should bee vpholden with this hope so is it requisite that we remember that which is written in Matthew If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses to admonish vs that the Lorde will haue his to resemble him and heare this his image of mercie before the world If we be taught to remitt and forgiue offences vnto others when they shall haue done vs any wrong we may easily perceiue that the Lord will not haue vs to cherish our selues in the hope of beeing heard when wee shall offer vnto other iniurie and wrong For if a Christian be admonished in this petition so far to profite that hee learne to forgiue iniuries done against him much more would the Lorde haue him to be farre from offending others by iniuries done vnto them The last petition wherin we craue that the Lord would not leade vs into temptation but deliuer vs from euill doeth admonish vs that the almightie vseth to punish sinne with sinne that when men shall haue long continued in sinne they shall become so blinde and hardened therein by the iuste iudgemente of GOD that hardly sometime after muche affliction they can bee cured of the same That the godly are subiecte vnto a kinde of hardnesse of heart which is a punishment for their former sinnes laide vpon them from the Lord as may appeare by that prayer of the church of God whereof wee reade in the Prophet Isaie in these wordes O Lorde why haste thou made vs to erre from thy wayes and hardened our heartes from thy feare returne for thy seruaunts sake and for the tribes of thine inheritaunce It is not that hardnesse of heart whiche is peculiar to the reprobate that is mentioned in this place but to bee so taken with the snares of sinne and so ledd into temptation and blinded intangled therein as the godlyest that lyueth may bee and yet afterwarde by affliction or some other meanes deliuered from the same For when it pleaseth the Lorde to lay affliction vpon his no doubt there is in them this erring from his wayes and hardnesse of hearte from his feare which the Churche of GOD complaineth of in this place and whiche the Lorde purposeth to cure For he is not cruel to punish when there is no cause but his meaning is to mollifie their harde heartes thereby that they may be humbled vnder the gouernement of his holie worde We pray therfore in this petition that we may not bee hardened through the deceiptfulnesse of sinne for the auoyding wherof the children of God are admonished in the Epistle to the Hebrues to exhorte one another Exhorte one another sayeth the holie Ghoste while it is called to day least any of you bee hardened through the deceiptfulnesse of sinne This petition of not leading vs into temptation but deliuering vs from euil doth wel followe that of forgiuenesse of sinnes For when it pleaseth the Lord to forgiue sin he deliuereth them from beeing hardened therein giuing them the sight of the deceipt that is in it and also power and maisterie ouer the rage thereof In that prayer of Solomon whiche
some fall to stealinge or seeking vnto witches wisemen or wisewomen as they call them to haue their griefes remedied and their wantes supplied others not vsing the same yet by one vnlawfull meanes or other winde them selues out of daunger not wayting by faith vpon the Lord vntill by lawfull meanes he procure their deliuerance This corruption also of the naturall man is no lesse euident when he is out of danger and hath ordinary meanes to maintaine him by For when a naturall man hath credit wealthe or freendes to compasse matters by either not at all doth he seek to God by prayer to prosper those meanes whiche he vseth either else if hee pray vnto him it is so coldely as that euery man may perceiue but especially his owne conscience may tell him that his hope ariseth rather from the meanes he hath then from the goodnes of God without whose blessing all helps are nothing yet for all that he findeth no fault with him selfe for want of faith but will protest that he taketh God to be his God and looketh for all things from him beleeuing as assuredly in him as the best of them all It is not greatly to bee merueyled at if the naturall man giue so much vnto the meanes for it cōmeth often times to passe that the Lorde is constrayned in dealinge with his Children to withdrawe something from the number or stength euen of his lawfull and ordinary meanes that the glorie may be wholy his A notable example wherof we haue in the booke of the Iudges where the Lorde caused Gedeon to send away the greatest parte of his men when hee shuld go to battail giuing the reason of his doing in these words The people that are with thee are to many for me to giue the Madianites into their handes lest Israel make their vaunt against me and say My handes haue saued me Thus corrupte is the estate that all men are borne in and in this estate doe all men contynue finding no faulte nor mislyking of the same saue that little flock of Christes that by the benefite of his death are exempted from it whome when it pleaseth God to call vnto the hope of euerlasting life by the meanes of his word he cleareth their wit and vnderstanding to conceiue the goodnes of this God to them warde hee purgeth their wil and affection to take comforte in it And therefore when meanes want they are not as the wicked altogether without hope running after vnlawfull meanes but waite better vppon their God and when they haue the ordinarie meanes whereby God vsually bringeth matters to passe they are careful in crauing the successe of it yea with inwarde persuasion of heart to finde no fruite but by his blessing The man that will truely examine himselfe in this commaundement muste well consider with himselfe what euil and vnlawfull shiftes he hath made throughout this life in his distresse and necessitie or what doubtes and feares of not beeing well and in due time prouided for haue arisen at any such in time his hart how tickle his nature is thervnto Likewise when hee hath had the vsuall meanes of Gods mercies he muste consider well how sparing and how colde he hath been in prayer to God for the successe of them which declareth that his trust was rather in them then in God the giuer of them Thus may he easily perceiue in what a miserable condition he should haue beene had not the mediatour and redeemer Christ Iesus aunswered the matter for him It is therefore required that after this māner he throughly examine his infirmitie and disobedience vntill he be truely humbled and brought to Christe to see the benefite of his death and passion how greate it is and how needful for him when by due examining of himselfe he doeth well vnderstand that he is wholy beholden vnto God for the benefite of his saluation because by the lawe they are accurssed that continue not in all things which are written in the booke of the law to doe them then is he forced to acknowledge that it is good right and reason that his life should be ordered after the pleasure and wil of him that by his death hath brought deliuerance vnto him from euerlasting death and destruction and the hope also of a blessed estate to continue for euer Whervpon he proceedeth not only to the misliking of this corrupt nature of his but also to the suppressing of it that it deale not as it was accustomed neither when it wanteth meanes nor yet whē it enioyeth thē calling earnestly vnto God by praier that he may so increase in faith that he may glorifie him in the obedience of this commaundement His profiting in this obedience how great soeuer is alwayes ioyned with true humilitie because hee wel vnderstandeth by the sight that he hath of him self that he standeth by the mercies of God in Christ alone because also he plainly perceiueth that his obedience is not without frailtie and manifolde infirmities cleauing vnto it as his obedience is not with out humility so his falles infirmities ar not without grief vexatiō of hart whilst he seeth in them the dishonour and obedience of that God of whose free goodnes he holdeth al that he hath or hopeth for A great number persuade thē selues that their faith is perfect inough no want in it at all whē notwithstāding in their necessities distresses they are all ready to doubt distrust of cōfort as if they had neuer heard of the Gospell nor learned any thing of the promises made vnto the faithfull Nay which more is they shall no sooner be in any distresse but they are as farre from hope in God and as redy to helpe them selues by one euill shift or other as those ciuil men which haue no religion in them at all And all this notwithstāing they cannot see nor be brought to acknowledge any want in their faith Let a man bee broughte something behinde hand as we say either by losse that he hath had in his sheepe or cattle or by meanes of euill creditors with whome hee hath hadd dealinges and by and by he wil be ready to imagine that he shall not be able to liue vnlesse he vtter his commodyties at a greater price then before he hath done when notwithstanding hee hath gone as farre before as conscyence coulde in any respect giue him leaue Hee thinketh that his former decay doth priuiledge and make lawfull this kinde of dealing and vnderstand by the way that in all this purpose practise he receiueth not any suspition that there should be any wante of faithe or weakenesse in that behalf when as in very deed then is there true tryall of our faith if in our necessitie wee shall thereby stay vs from euill meanes in hope to haue vs prouided for according to his promise albeit we see not any likelyhood therof so far as our reason can reache For in faith there is hope beyonde hope
The Children of God by the eyes of faith see a secret blessing promised which they apprehend by hope when as the common sorte wanting this eye cast away all hope vnlesse by a sensible manner they perceiue and presently may groape the goodnes and help of god The man that will take no knowledge that there is wante of faithe in him but doth professe as the most wil do that he trusteth in God with all his heart and that there is no mistrust of God in any parte or corner thereof is to be sent back to his doeings and thoughts that are and haue beene in him in the time of his troubles dangers pouertie or decay to consider if there haue beene thē in his hart no more doubting fearing or suspecting to bee prouided for from the Lorde then hath beene in other times by this meanes if there bee any sense or iudgement in him he shall be constrained to confesse the weaknesse of his faith so seeke his comfort in Christ beeing conuict within him selfe of suche mistrust and vnbeliefe as the lawe doeth accurse and condemne For if a man wil not willingly be wise in the beguyling of him selfe he may soone see and perceiue a greate diuersitie in him selfe at those times that where so longe as hee had helpes and and holdes to go by he was comfortable bolde confident those beeing taken away hee is become without all courage comforte or hope If there were no want of faith how could there bee any lack of comforte or hope If his confidence were not in the meanes how could he be as a man with out all hart or hope so soone as the meanes are either vtterly taken away or else diminished especially seeing the goodnesse of the Lord whiche is the ground of faith indureth for euer And that the man whiche will take no knowledge of the want of his faith may bee brought to the sighte of himselfe let him well consider with himselfe what shoulde bee the cause that when he hath aboundance and wanteth no necessarie help he is so exceeding sparing and carelesse in his manner of seruing and seeking of the Lorde in respect of the feare and care that he is in so soone as he shall be any way distressed and the paynes also that then he taketh in his manner of seruing the Lorde if his faith be at both times one why shuld his care whiche doth bewray his feare be almoste none at one time and so plentifull at another but onely that there was want of faith before albeit he coulde not espie it the meanes standing as a myst or a cloude betweene him and the light that would teache him truly to discerne The man therefore that boasteth of the perfection of his faith not feeling any want therin denying that he trusteth in his riches friendship authoritie or wealth muste bee willed to sette them a while aside in his thoughts and considerations imagining seriously and in good earnest that he had them not then let him aske his conscience truly serch out his spirits whither he could be as confident comfortable and hopefull in his heart in the wanting as in the hauing thereof his heart will then tell him the contrarie if he search truely and throughly and his deedes will declare no lesse For we shall se such as couragious and as confident as may be in their wealth credit and health and when they are taken away as faint and feeble as men that neither haue hart nor hope Thus must a man be sifted both in abundance and want that in the true sight of his pouertie he may be forced carefully thankfully to lay hould vpon the mercies brought by Iesus Christ As for vs that professe we know Christ are led to magnifie his mercies by the experiēce of sinne that we haue within our selues Let vs remember that it is our parte to declare that we are his and in him by dying vnto sinne and liuing vnto righteousnesse Let vs therefore bee ashamed to beare the name of Christ to carrie the coūtenance of them that loue his gospell and yet in our nccessities to bee as mistrustfull and as readie to helpe it by one vnlawfull shift or other as euer we were or as they are that neither professe nor knowe the gospell Let vs be ashamed to professe the gospell and in the meane time to be at no more mislyking nor warre with our mistrustfull thoughtes then wee haue beene when wee had no knowledge of the same Hath not the Lord therefore died that by his power we might die vnto sinne hath he not appeared to weaken the power and strength of sinne in those that be his that although they cānot driue sinne from being at all in the flesh yet they might driue it from reigning and rulinge in them abeating the power and force thereof How can men thinke then that there is any trueth of Christianitie begunne in them beeing in the same manner affected towarde their mistrustfull thoughtes and euil shiftes that proceede thereof as they were from the beginning ere euer they knewe the word and Gospel of their GOD hauing no more hatred of them nor greater war and strife with them It is true that the Lord in mercie for Christ couereth the sinnes of his but it is as true that the Lorde cureth the sinnes of his It cannot be denyed but that for Christe he doeth pardon the sinnes of his seruantes neither may we deny but that in Christ he doeth also purge the sinnes of his seruants Let vs therefore brethren resorte vnto God by faithful prayer that as he hath taken away the condemnation of sinne so he would more and more abolish the rule and kingdome thereof Our hope is great for our promises are many our capteine is stronge our enemie hath often beene foyled euen in fraile flesh as feeble as we bee but the conquerors haue euer beene careful much giuen to vse the meanes of the word and prayer often in the fielde with their owne affections hauing vpon them the compleate harnesse of a Christian Now let vs pray vnto our heauenly father that wee may so see our wante of faithe that wee may truely magnifie the grace and mercie of GOD in Christe whiche couereth the imperfection thereof and also that we may haue such strength from the power of his death that by the meanes thereof we may more and more preuaile bothe ouer our mistrustful nature in want and also ouer our carelesse and secure estate in plentie and abundance ¶ The second Lecture vpon the thirde fourth fifte and sixte verses 3 Thou shalt haue none other Gods before me 4 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the Earth beneath nor that are in the waters vnder the earth 5 Thou shalt not bow downe to them neither serue them for I am the Lorde thy GOD a ielous God visiting the iniquitie of the fathers vppon the
children vpon the third generation and vpon the fourth of them that hate me 6 And shewing mercie vnto thousandes to them that loue me and keepe my commaundements ALbeit the time would nor permit me to speake the laste day of the third verse but forced me to reserue it vnto this day and to ioyne it with this matter that now you haue heard of not making to our selues any grauen image yet that whiche time hath nowe knitte together is by the iudgement of diuerse godlie and learned men not to be sundered at all For they take that of hauing the Lord our God which hath already beene declared to be the firste commaundement and this Scripture that now I haue read conteyned in these foure verses to be the seconde Of this iudgement was that learned Father Peter Martyr whose wordes are these in his Commentarie vppon the Romanes I suppose the firste commaundement to be that which is sett before the reste in steade of a proheme I am the Lorde thy GOD whiche haue brought thee out of the lande of Aegypt For in these wordes are we commaunded to accompt him for the true God and that we shoulde not thinke that he is to bee worshipped together with other Gods straight way is added the second precepte wherein wee are prohibited to worship straunge Gods and grauen thinges and images and if a man will more narrowly consider the thing he shall see that together with this first comaundemente is offered vnto vs the Gospell for in it GOD promiseth that he will be our god These are the wordes of Peter Martyr Of this iudgement in like manner was that learned and godlie man M. Bucer as appeareth in his exposition vpon 24. Psalme where hee hath these wordes The first thing of all in the matter of our saluation is to beleeue in one Lorde our GOD from whome as the fathers had their deliuerance from Aegypt and all other blessinges beside so wee all receiue the good things that we haue whiche is taught in the firste of the ten commaundementes that is to say in this I the Lord am thy GOD whiche brought thee out of the land of Aegypt The seconde cōmaundement is to ioyne no feigned God with the true GOD which mans madnesse is alwayes accustomed to do neither were these men alone of this iudgement but followed in it the opinion of some of the best learned among the interpreters of the Hebrue who doe thus diuide these two commaundements taking that of making grauen images to be a braunch of the second cōmaundement which forbiddeth vs either to ioyne any false God to the only true Lord or to worship the true God with any false worship deuised of our selues not cōmanded frō him For as it followeth in that place whiche now I cited out of M. Bucer the blindenes of man is accustomed to giue so much to his own deuises in ioyning some in worship with God or to that which he hath deuised for the worship of god that he wil not depend vpon the mere goodnes of God alone And for the moste parte saith he they seke by such ceremonies to pacifie the lord whom they do perceiue to be offended with their wicked life which thing hath greater blasphemie in it then we can conceiue of It is most sure that when once man dare aduenture to put others in the honour of worship with the Lorde whiche thing he hath forbidē he wil not be afraid to bring vpon him an other worship then he hath commaunded these bothe come from one corrupte beginning as shall God willing heereafter more plentifully appeere We are in this commaundement forbidden to worship any together with him or to admitt any worship of him besides his owne whiche he hath lefte vs in his worde the Lorde therefore woulde haue vs to seeke al good things at his hands alone and cannot abide that we should haue other Gods before his face or vppon his face for this interpretation will bothe the wordes and the meaning beare very well as if he should say In as muche as I haue taken vpon me to care for you and to honour my selfe by shewing foorth the treasures of my grace vpon you it shall not be lawfull for to darken the light of my goodnesse by seking to obteine that at the hands of any other the gift wherof I haue reserued to my selfe alone for the glorie and praise of the riches of my grace For I doe you to vnderstand that when soeuer you seeke to any other then me for any parte of your welfare you doe as it were drawe a corteine ouer my face that I cannot be seene in the full shewe of my mercie howe I am affected towardes you while they by stepping betweene conuey some praise of the gifte and mercie to them selues Heere we see all passages to the virgine Marie Angels or Saintes whatsoeuer to be stopped vpp and the way to GOD opened vnto all in their necessities to run thyther with an assured hope of comforte by reason of the promise When Sathan would haue obteyned of our sauiour Christe a parte in the honour of worship he telleth him it was written Thou shalt worship the Lord thy God him alone shalt thou serue the answere of our sauiour Christ being according to the question and demaund telleth vs that Sathan would not haue refused to haue had the Lord worshipped so that he might haue obteyned to haue beene partaker with him in it It declareth also that not only the Lord refuseth to haue Sathan but also any other whosoeuer to be worshipped with him for it is written Him alone shalt thou serue Inuocation therefore and prayer beeing a worship that the Lord preferreth aboue sacryfice may not be giuen to any Sainct or Virgin but muste be reserued vnto the Lord alone who will not haue his grace darckened or his glorie parted with any Neither can he suffer that the virgin Marie or any saint or angel should cōe into any opinion of mercy either aboue him or equall with him whiche must be graūted if this be cōfessed that it is lawful to call vpon thē For why should we come in prayer vnto them if he who is of greater power to perfourme our request be also of more mercie to incline fauourably to our demaunds This resorting therefore vnto them by prayer hath in it a plaine profession that they are more redily inclined vnto compassion then the Lord which in deed denieth him to be god For he is not the true God if any do exceede him in mercie and compassion It cannot be that the Lord should be God if any be found his superiour or match in mercie wherein consisteth his chiefe glorie But of this God willing more shall be spoken when I come to speake of prayer And yet it may not be forgotten that in dying for vs when we were enimyes vnto him he lefte that patterne of mercie behinde him the like whereof hath not beene hearde or seene in
any which cannot but leade vs in beliefe to hope for more mercy from him then from any other If any thinke that prayer is not suche worship of God wherewith he is so delighted but that he can bee content that others as Sainctes or Angels should also haue that honour let them peruse the 50. Psalme and they shall finde that the Lorde preferreth this seruice of his to bee called vppon in necessitie aboue all sacrifice and outwarde worship The Churche of Rome will not giue out licence to offer sacrifice vnto Saintes that bee departed from this life and yet the Lord setteth prayer in dignitie aboue sacrifice making it a seruice that doth more honour him then doth that other For what greater honour can he haue then to bee magnified in this greatnesse of his mercie that hee shoulde bee the onely sanctuarie for the distressed in their calamitie The Angels themselues haue refused to bee worshipped of men knowing that the Lorde wil not haue his glorie parted vnto others In the Reuelatiō Iohn professeth that he fell down to worshipp before the feete of the Angel and that the Angel saide vnto him Se thou do it not for I am thy fellow seruant and the fellow seruaunt of thy brethren the prophets and of them which keepe the words of this book Worship god The Angel refuseth worshippe placeth himselfe as a seruaunt among them that serue the Lord after his worde and chargeth him to worship god Let vs learne to bridle this affection that seeketh to be approued vnder the title of a good intent for it is a strong persuasion to the fleashe that the Lorde cannot refuse but well like of whatsoeuer worshipp wee offer so it bee to no other thē those that are beloued of him of whom he hath declared his likeing by graces and gyftes graunted vnto them in greater measure then vnto the common sort of his seruauntes We may well suspect our infirmitie when the Euangelist Iohn was almost carried away with his weaknesse in this parte For the infirmitie of the flesh reasoneth thus Can it be any offence to honour aduance them whome God himselfe hath honoured Hath not God himself declared by his graces giuen vnto them what reckoning he maketh of them Can we make too much of them whome God so tenderly loueth These are the pathes of good intents wandering without the worde Nay they proceede further If wee shall be approued of the Lorde wee must creepe into fauour with those that are deere vnto him and the next way to haue fauour with him is to growe into the fauour of those that are neere aboute him according as the practise is to get the good lykings of men that are of greate calling heere in earth by growing into the lyking of those their seruantes that can doe moste of all with them But we are taught of the Lord himselfe that his wayes differ from oures as farre as Heauen differeth from the earth and that the Heauens are not so farre in height aboue the Earth as are his thoughts aboue oures So that wee offer exceeding wronge vnto his maiestie while we thinke to bring him vnder the condition of mans infirmitie whose good countenance cannot be obteyned vnlesse in the persons of those whome hee especially lyketh of by brybing or flattering of them he him selfe may seeme to be honoured and the holde of his fauour craftily vndermined The word of the Lord shaketh off all such follies telling vs that it is the hearing of his worde keeping of the same that getteth credite with him that maketh vs allied vnto him euen to become truely the mother sister or brother of him as wee read in the gospell after S. Luke in the which place he doeth so commend this kinred as I may call it of his worde that he maketh no reckoning of any other but in respect of that Wherein hee doeth notably reproue the foolishe fancie of fleashe and bloud which imagine that they can offer nothing vnto the virgin Marie wherin they shall not binde him vnto them the Lord therefore is constrained to signifie that those naturall respects preuaile not with him as with weake men but that the hearing of his worde and doeing of the same is all in all with him and the onely worship that pleaseth him which when it is wāting he accepteth of no seruice haue it neuer so greate shewe of mans reason for it As wee may not take vpon vs to worship any besides the Lorde no more is it lawfull for vs to giue any worship to the Lord but onely that whiche is allowed in his word and therefore hath he forbidden vs to make any grauen image imagining that way to please him and to doe a worke that is acceptable vnto him For those that bow vnto grauen Images thincke and say that the Lorde is serued therein and that they doe it not vnto the Image but vnto the Lorde represented vnto them in the Image but the Lorde in this commaundement forbiddeth as well the false worship of the true GOD as the giuinge of any parte of his true worship vnto a false God I meane vnto any besides the onely true god It commeth all from one founteine to dare be bolde to giue vnto him any worship beside that which he hath cōmanded and to worship any other besides himselfe which thinge he hath in many places plainely forbidden therefore in this cōmaundemente he represseth this intollerable boldnesse of man that in his owne deuotion will presume to please the Lorde either in the worshipping of others or in any other maner of worshipping him than he himselfe hath opened in his worde In this seconde parte concerninge grauen Images there are certeine wordes which beeing layde open will make the better entrance to the true sense and meaning of the whole in consideration whereof it shall not be vnprofitable briefely and in a worde to touch them It is saide here that he is A ielous God which signifieth that he can not suffer vs to ioyne any with him in the cause care of our welfare A kinde of speach borrowed from husbandes who can not abide to see the mindes affectiōs of their wiues entangled with any other men but require to haue them kepte pure and chaste to them selues alone The pursuing of his displeasure whiche is heere recited towarde the thirde and fourth generation of them that hate him seeming to maintaine vnrighteousnes in the Lord is to be vnderstoode of such children as treade in the same stepps of iniquitie with their fathers For otherwise that of the Prophet Ezechiel is true The godly sonne shall not beare the iniquitie of his vngodly father These thinges beeing now made plaine vnto vs let vs goe forwarde with the matter that wee haue in hand The Lorde God in forbidding the worshipping of images and so vnder that all other kinde of worship inuented by man addeth this reason to disuade vs from it because hee is become our God who
almightie creator And if there be acknowledgement of superioritie ouer vs to the thing that we shal sweare by as is witnessed by the holie Ghoste then as we may not sweare by Heauen Earthe or any other creature muche lesse may wee by Masse Mattens Roode or such like we will put the honour of the Almightie vpon them and take them as our God who onelie hath superioritie ouer vs to iustifie righteousnesse and to bring the wickednesse of the wicked vpon his head whiche thing in our othe we do acknowledge to belong vnto him by whōe we sweare When Almightie God promiseth by his Prophet Hosea to receiue the Israelites to fauour again after their affliction he saith that he wil take away the names of their Idols out of their mouth thei shuld be no more remēbred by their names These things may suffice to teach vs that the Lord cannot beare the dishonour of his name but will haue that vpholden in honour and reuerence without suffering it either to lie open vnto the cōtempt of godlesse persons or vnto the spoyle of Idolaters who breaking it vpon his glorie do beautifie and set out his creatures with the ornamentes thereof This commaundement likewise reacheth particularly to all of them whiche neglecte any of those meanes that God hath commaunded vs to vse either for the welfare of our soule or bodie For the wordes and workes of his wisedome may not be refused as vaine needelesse but must with all humilitie be imbraced that in our so doeing his wisdome may be honoured who hath appointed those to be the meanes whereby he will conueye his mercie towards vs the neglect whereof chargeth the Lord with want of wisedome in ordeyning them Here falleth to the grounde the wicked and blasphemous opinions of the Anabaptistes Libertines and the feigned Familie of loue who are growen to suche a magnifying of grace brought as they say by the reuelation of the spirit as the wisdome of God in his worde is of small or no account with them in deede but as if it were a needeles matter or had no certeintie in it it is wholy transformed into their spirite made to speake accordingly The nature of man is in this cōmandement corrupted as in the rest doing the thinges which he doeth to God without all awe and feare of his word It behoueth the man therfore that wil truely trie him selfe to searche into his life and wel to consider what manifest contempte there hathe beene in him of the name and honour of God in stubbernely standing againste the authoritie of his word while he hath willingly neglected to be admonished and aduised thereby what contempt of his honour he hath giuen forth in common swearing and vsual oathes that either directly or indirectly reach to the glorie of God euen to the wounding of him in the same Moreouer it behoueth him to consider what carelesnesse there hath beene and what little regard in his best doings to haue them so soundly throughly done as vnto the honour of God doth apperteine where the diligent paines carefull and through dealing in matters that touch his owne name shal be a sufficient light to disclose his halting with the lord For the corruption of mans heart is so great and so hidden that all meanes almost are to few to vtter it therfore it is requisite that we vse al the meanes we may in that behalfe Let a man in this examination wel consider whether there hath beene any suche feare or care to auoide things forbidden and to do things commanded him by the word wherein consisteth the glorie of God as there hath ben while his own honor is in hand and his owne name called to question at any time whether he hath delt in dueties appointed him by God with feare and care lest the Lorde through his infirmitie shuld be foyled his name dishonoured whiche coulde not haue beene wanting if his owne estimation had beene in hazarde that he may be brought to the sight of his Sonne For when it pleaseth God to cal any to the hope of his kingdome hee letteth them see their corruption to be so great in these and suche other kindes of dishonor that they haue done vnto him as that their harte is forced to appeale vnto the mercie of God fastening themselues to it vtterly giuing ouer their owne obedience Whiche mercie of God they so stay vppon and are so comfortable in that it prouoketh them no longer to neglect the name and glorie of their God but with all reuerence to submit themselues to the gouernement of his word alwayes endeuouring to better their obedience towardes his lawe because it tendeth to the glorie of his name wherein howe greate so euer their profiting be yet this corruption whiche cleaueth so fast vnto them cānot but continue in them stil an humbled and lowly harte euen in all their blessings while they clearely perceiue them by the sight of their corruption to be the vndeserued graces and gyftes of their god Their offending also whatsoeuer cannot be without the great grief of their hart because they see it to be with the dishonour of him who hath abased himselfe to the deathe of the Crosse to worke the honour and aduauncement of them We are therefore brethren diligently to learne to waxe wearie of those wayes that would depart from the reuerence and honouring of the Lord in not fearing to offend againste his word because it is written He that despiseth the worde he shal be destroyed but he that feareth the commandement shal be rewarded Let vs learne to become careful in the duties which are appointed vs by the worde for the Lorde will not holde them guiltlesse that are secure therein We can not beare good heart vnto the Lord if we let his honour fall to the ground among vs it is his mercie that doth vouchsafe vs this fauour to be trusted with his honour Can it want then iust reproche if we shal be tried to be senselesse in this point It drewe teares from Dauid that the wicked kept not his lawe can we see our owne liues and the liues of those committed vnto vs wandring from the wayes of life and hungerly in the contempt of the worde pursuing after death and yet for all that neuer to be touched with it especially seeing the dishonour of our God dependeth vpon it It should vexe vs that the gospell hathe beene so long time with so litle fruite among vs that the instruments of his grace that haue gayned so many in former times vnto God shuld not only not preuail in many but euen receiue discredite and dishonour among men and that the litle fruite appearing in our liues shoulde call into question the veritie of Gods gospel being in fruite and effect so vnlike in many vnto that it hathe beene in former times A Christian should go to the dueties laide vpon him by the word with the like minde that a good souldiour goeth
our face c. But the godliest man that euer liued was neuer free from all those punishments that there are appointed for the transgressours of the lawe nor yet blessed with all those blessings in all thinges which are promised to them that keepe the lawe and therevppon we may safely conclude that the godliest man that euer liued did neuer fulfill the lawe For then surely the Lorde woulde haue stoode stedfast to his promise both to haue procured all these blessings promised vnto him and also to haue kept euerie part of those punishments from him whiche are appoynted for the transgressours of the commaundements of God. In this manner dothe the Apostle proue that righteousnesse commeth by the mercies of GOD taken holde on by faythe bycause the wrath of GOD is reuealed from heauen againste all vnrighteousnesse and vngodlinesse of men withholding the truth in vnrighteousnesse proceeding to the punishment of the Gentiles ▪ to declare what did befall them declaring also as concerning the Iewes that the name of GOD was euill spoken of for them that calamitie was in their wayes and that they had not knowne the way of peace taking his ground from the punishments that light vpon them to proue that they did holde the truth in vnrighteousnesse that their obedience did not aunswere vnto their knowledge whiche they had of GOD that they coulde clayme nothing in respect of their deedes whiche the Lorde from heauen had reproued by punishmentes brought in vppon them And therefore hee doth strengthen his former affirmation that the iust man shall liue by faythe which was his purpose to proue vnto them and vnto the whiche ende he directeth all his speache in those foure chapters In like manner the Apostle proueth to the Romanes that all men had sinne euen children that did neuer committe any actuall offence bycause death which is the punishment of sinne did take holde vpon all This one punishment therefore if there were no other may suffice to proue that no man euer did keepe the lawe bycause death whiche is a punishment for transgressing the lawe dothe seaze vpon all men of what estate degree or yeares so euer It is the reason of the Apostle in that place that bycause all had sinned therefore death came vpon all prouiding by the dealing of GOD against man in punishing of him that man had dealt against GOD in transgressing of his lawe and commaundements nay prouiding which is yet more that bicause GOD punished al men therefore euerie man hathe offended against him in transgressing his lawes and commaundementes so that there is no man that can say hee hath or doth fulfill the lawe For if it might in trueth be vttered of any man that hee were able to fulfill the lawe it might in like manner as truely bee affirmed and hoped for that the same man should neuer dye or chaunge this corruptible estate Wherefore then serueth the lawe May it stande with the righteousnesse of GOD to commaund any thing that we can not doe Or to make promises of lyfe for the keeping and obseruing of that which hee knewe assuredly wee coulde not perfourme Firste that the Lorde might righteouslye require that kynde of obedience at our handes though it were not possible for vs to perfourme it may bee proued heereby bycause we should haue had power to haue perfourmed it if wee had continued in that estate that he had lefte vs in Oure sinne therefore and weakenesse by the meane of sinne whiche is our owne offence can not nowe make that vnrighteous in GOD whiche before was righteous Our vnrighteousnesse and sinne can not make vs lesse indebted vnto GOD then before we were Is it not blasphemie to say that bycause we had offended more therefore the iustice of GOD should bee lesse then before it had beene Wee confesse it was iust before the fall of man to require all these duties at our hands bycause he had giuē vs power and abilitie to be able to performe them And can our sinne so pull in the iustice of GOD that nowe it shall no longer bee lawfull for him to keepe the same rule of equitie which he did obserue before Moreouer who can lett the Lorde who is indebted vnto no man to promise eternally lyfe vnder what deedes or couenauntes so euer seeme good vnto him Shall it be vnlawfull for a man who hath some portion of lande to sell to saye vnto a poore man who is not able to gyue halfe so muche as hee dothe offer to sell it for and as it is woorth in deede Thus muche I meane to haue for it of him who so euer shall inioy it Is it vnlawfull thus to price it bycause the pore man is not woorth so muche as will purchase it Dothe his pouertie make the lande of lesse value eyther else make it vnlawfull for him to require any thing like as the goodnesse of the ground doth deserue No man will thinke this to haue any equitie or right in it No more surely hath this other that our pouertie and want shoulde make it vnlawfull for the Lorde to esteeme the treasures of his kingdome aboue all the obedience that wee can perfourme and to set them at a greater price then this pouertie and want that wee are in shall euer bee able to reach vnto If it bee further demaunded what meaning the Lorde had in promising lyfe vnto vs for doing of that which hee knewe wee neuer coulde perfourme and bring to passe it is to bee aunswered that the Lorde did it to let vs who are so well persuaded by the nature of our owne abilitie see clearely into our pouertie and wante howe great it is that wee might haue true triall within our selues howe greatly wee are beholden vnto the free mercies of GOD in Iesus Christe When wee shall haue seene plainely by the lawe howe vnable wee are to perfourme that there is required to bee done of so many as hope for wages by reason of their woorke and that if wee will lay clayme to the mercyes of GOD for our woorkes wee remaine accurssed for euerie sinne and offence against the law committed by vs bycause it is the written sentence of the lawe that Hee is curssed that continueth not in all thinges that are written in the booke of the law to do them Then not from the bare speeche of our mouth but from the true tryall of our heart wee are sente to the mercies of GOD alone to stick wholy vnto them acknowledging all our goodnesse to proceede from thence alone and are compelled by the sense and feeling of our owne wantes made knowen vnto vs by the law to let passe all that opinion of our owne workes which we before were so well persuaded of As if some impotent and lame childe that were in deede able to doe nothing towardes the earning of his liueing beeing chargeable to his father not onely for him selfe but also for one that should giue attendaunce vnto him should in the foolish persuasion
of some trifleing worke that he doeth persuade him selfe that hee is so farre from chargeing his father that hee is become very helpfull vnto him bringing in a greate portion of that whereby the whole familie is mainteined wherevppon the father setteth him to some worke promising to giue him wages for it as he doeth vnto day-labouring-men that the ouerplus of his charges maye redounde to his owne profite alone When the foolishe impotent childe seeth by good experience that hee is not able to doe any thing to the maintenaunce of his liueing then hee is forced to acknowledge his fathers liberalitie and to confesse his vndeserued goodnesse towards him whiche before hee made no reckoning of pleasing him selfe in the foolishe persuasion of his owne earning vntill by good tryall it hath beene proued vnto him to bee nothing In like manner the Lorde our GOD willing that wee should take our selues as wee are in deede beholden to his mercie and onely cleaue to that is constrayned to bring vs from this folishe persuasion of our deseruings and earninges by our owne workes the persuasion whereof keepeth vs from magnifying of his mercies as wee are bounde and to set vs to worke for wages appoynting vs hyre for laboure and wages for a certeine number of workes wherein when wee shall haue taken tryall of our owne insufficiencie to mainteine our selues we shall be forced to lay holde of his alone mercies and in true humilitie acknowledge the benefite thereof whiche was a principall end that the LORD did looke at in loading vs with that so greate laboure of the lawe and exactinge a continuaunce in euery woorke thereof so streightly at our handes For the promise to bee receiued to mercie in the merites of Christe alone was made foure hundreth yeeres and more before the lawe whiche came in to driue vs by due experience of our selues to sticke wholy vnto the bountie of that his mercie whiche thing to be so he Apostle proueth by the nature of the lawe that was giuen For suche a lawe was giuen as by meanes of our weakenesse coulde not giue life And therefore sure it is that the LORD ment not that wee should looke for happinesse from the lawe and the obedience thereof but wholy from the mercies of God in Christe If there had beene a lawe giuen sayeth the Apostle whiche coulde haue giuen life surely righteousnesse should haue beene by the lawe But the Scripture hath concluded all vnder sinne that the promise by the faith of IESVS CHRISTE should be giuen to them that beleeue Wherefore the lawe was our Schoole-maister to bring vs to CHRISTE that we might bee made righteous by faith The Apostle sayeth that if there had beene giuen suche a lawe as coulde haue giuen life righteousnesse should haue come by the lawe Sure it is that the want which was in the lawe to giue life was not in it selfe for it did promise life vnto them that kepte it whiche promise made by the LORD to the keepers of the Lawe it were blasphemie once to imagine that hee woulde not or coulde not perfourme Therfore the want that was in the law to giue life commeth wholy of our infirmitie by reason of the weakenesse that is in fleashe and bloud as it is written to the Romanes That that which was impossible to the lawe in as muche as it was weake because of the fleash GOD sending his owne sonne in the similitude of sinfull fleash and for sinne condemned sinne in the fleash Greate is the opinion that fleashe and bloud hath of it selfe when the Lorde is constrained to bring a looking-glasse of his lawe for vs before we can bee brought to iudge rightly of our selues Great is the credit of our owne deseruing and earning by our well doeing when the Lorde to pull vs from it is forced to putt vs to the tryall of an impossible work Hardly are we brought from the opinion of our owne wealthie estate when the Lorde cannot be beleeued of vs telling vs the contrarie before hee hath layde before vs in his accounting booke our seuerall parcels of debte A Christian therefore is taughte by the ende that GOD had in giuing of this lawe to learne how harde a thinge it is to lay downe all lyking of him selfe and opinion of wel deseruing for his deedes in as much as the Lord is driuen to reckon with vs particularly proue vnto vs by plaine euidence that we are worse then nothing before wee can be made to let go the opinion that we haue once cōceiued of our owne good estate Therfore whosoeuer meaneth to depend truely vpon God must by the often sight of him selfe in the lawe be weyned from the opinion of his owne doeings while that in seeing his deformities so muche in euery parte by meanes of the sundrie and seuerall dueties that are commaunded hee be compelled by good tryall to acknowledge the benefite of his bloud whereby they are wyped away For it is the true tryall of our selues that maketh Christe to be of any reckoning with vs It is the true misliking of our selues that causeth vs to like of him How necessarie then is it for vs not onely to acknowledge a kinde of debte but to see the seuerall parcels thereof in euery commaundement growing to such a greate summe as should offer iuste occasion to thinke highely of him who hath brought vs a free discharge for these so many and sundrie billes of debte Let vs learne then often to go vnto the counting booke of our God to see in euerie commaundement the great debt that we are drawen into that wee may haue occasion knowen to our selues to be very greate why we should wholy beetake vs to the mercyes of our god It falleth out oftentimes that a manne who is deepely in debte for want of earnest consideration had of the seuerall sūmes parcels of the same may take it to be no greate benefite to be discharged thereof but when the particulars be summoned and brought in and in the whole thereof appeareth to be a great matter to discharge hee beginneth to chaunge his minde and to take him for a speciall friend that would offer to aunswere it euen so it commeth to passe with vs while in generall words of course we confesse our selues to bee sinners and therefore indebted vnto GOD but yet neuer truely consider by true tryall of our selues in euery commaundement what the particulars are whereof the generall ariseth so great Wee make no greate account of the mercies brought by Christe for the discharge thereof because the greatenesse of the debt and daunger for wante of summing the particulars is not truely knowen nor rightly considered of which is the thing that maketh a right reckoning bothe of our owne wante and also of his worthinesse in releasing vs from so greate daunger and debte By this we may clearely perceiue that so many as shall not often looke to their liues by the lawe doe neither knowe what wretchednesse is in them selues
nor yet what mercie is in Christe For beeing ignoraunt of the seuerall parcels they doe iudge amisse of the whole and therefore of the greatnesse of that benefite that hath discharged all Those men that are not acquainted with the often sighte of their seuerall sinnes by the lawe and commaundementes may fitly bee compared to a man that hath some sore in his body which he discerneth by some little hole appearing in the skinne yet so as he maketh nothing of it neither thinketh to be any greate benefite to be cured thereof for it appeareth to him to bee verye little by reason of the small quantitie of skinne that is broken but after that it beeing searched and lanced there is knowen to be so muche dead fleashe about it as beeing taken out maketh the hole tenne times greater then before then hee beginneth to thinke what daunger hee is in for the decay of his whole bodie if that parte bee not well healed and therefore taketh it for a greate and singular benefite to be cured thereof whiche before he did nothing at all esteeme No lesse necessarie is it for vs by searching into our seuerall corruptions by euery commaundemente to cutt away the dead fleashe of carelessenesse and good lyking of our estate or at the leaste of findeing no greate lacke in it whiche hindereth the true enterteyning of the free mercies of Christe For it is the burthen that wee feele of sinne by the lawe whiche maketh grace sweete and acceptable vnto vs and they that be loaden with the weight of sinne bee those whome the Lorde hath promised to ease as it is written in Matthew Come vnto mee all yee that are wearie and loaden and I will ease you For what are they that doe not well perceiue in what a miserable condition they should bee without him can neuer rightly esteeme of him One contrarie maketh an other better knowen Libertie is neuer so swete as when it commeth immediately after bondage One day of libertie is more made of while the burthen of bondage is fresh in memorie then two dayes are after when there is no remembrance lefte of the former condition It is miserie that maketh a right account of mercie It is miserie that maketh mercie to be mercie The lawe must let vs see our miserie that we may haue right regarde of mercie If it were so expedient for Paule to haue the messinger of Sathan to buffet him lest he should be exalted out of measure for the abundaunce of Gods giftes that praying often that it might departe from him he could not be heard to haue it taken cleane away as appeareth to the Corinth how necessarie is it for vs that are in much more daunger then he to bee exalted with the liking of our selues to be kept humble with the continuall sight of our infirmities in the lawe that we exalte not our selues against the free grace of our God In the booke of Iob it appeareth that the Lord to hyde the pride of man vsually bringeth them into some one great affliction or other and that sundrie times For there it is saide that GOD will worke thus twise or thrise with a man that he may turne back his soule from the pit For these are the wordes of the text in that place This doctrine vtterly ouerthroweth them that rest in their workes looking for righteousnes and iustification from their owne deseruings good deedes because they haue kept the lawe of God in their owne opinion and therefore may iustly lay clayme to eternall life for those their good deedes This doctrine also condemneth all secure men that haue no sense of sinne For the lawe should so lay open vnto vs the soares of our sinnes that the verie sight thereof might sende vs to Christe For the ende of it is so to charge vs with our owne woful estate that we may be driuen to giue ouer the strongest holde that we haue whiche is the opinion of our selues and fortifie our selues in Christ in his mercies alone It is the greatest worke of the Lorde to win this hold at our hands yet if we remaine in it we are but dead men and caste away euerie one of vs The Lord therefore meaning to hyde vs in his mercies and there to make a sure safe harboroughe for vs doeth shoote off this warning peece of the lawe so to shake this ruinous holde of our owne good deedes that we seeing in deede the weakenesse thereof may take vs to his mercies alone a holde that will holde in deede The practise of sathan by the Lawe is in extremities for either he woulde driue vs to despaire thereby or else touch vs not at all therewith But we are learned out of the worde of God that the office of the lawe is to ioyne vs to Christe and to keepe vs from bothe these rockes of securitie and despaire whiche are two daungerous rockes and therefore needefull for all men to take heede of in this voyage of Christianitie For either of them bothe doeth threat to make shipwracke of our saluation Let vs therefore require of the Lawe to do that which vnto it apperteineth that it would so let vs see our selues that we be no longer carelesse of our estate which must needes be vntill that warning peece haue awakened vs and scared vs out of our selues But if it shal presume to deal further with vs to driue vs to despaire remēber that that is more then it hath in cōmission for the law is charged with no more saue this so to humble vs that Christ may receiue vs For as an euill bodie must be prepared before the physicke that shal do good must be ministred so must the lawe by true humbling of vs and purging these hautie humours that we be full of make way for the medicine of his mercie to worke well vpon vs This doctrine giueth God his true mercie for to giue vnto them that be vnworthie is a thing worthie and beseeming God Dare indignis res magè digna Deo. It giueth vnto him true iustice for it ascribeth vnto him suche iustice and righteousnesse as no righteousnesse that is found in man is able to stande with all but muste yelde and giue ouer But the doctrine of the Churche of Rome offendeth bothe against his mercie and iustice ascribing neither perfect mercie nor righteousnesse vnto God. For it is no mercie to helpe him that hathe deserte in him selfe to be holpen that is iustice Neither is that iustice perfect and beseeming GOD that mans can matche withall and stande without checke before it That lifteth man too high abaseth God too lowe The law then teacheth vs true humilitie letteth vs see that it was the free and vndeserued goodnesse of God that hath begone whatsoeuer holinesse and righteousnesse of life is in vs Moreouer when we shal be assured that we haue verie well profited in Christianitie it is also necessarie for vs to beholde our selues often in the
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
of words and sparing of no paines therein yet are they farre from this persuasion required of necessitie vnto true and faithfull prayer They receiue hope and are confident by reason of the laboriousnesse of their paynes in the multitude of prayers and other doinges of their owne deuising they knowe not what the mercie of God meaneth whiche onely worketh hope in his and maketh them humble euen in the doinge of those thinges that are commanded of him because it is the mere mercie and good will of God that hath wrought them in those that be his and that doth accept them and take them in good part at their handes The ende and marke that the seruauntes of God should sette before them in their prayers and petitions is to haue the Lorde glorified by perfourming that vnto his whiche he hathe promised to haue his mercie and power to come vnto the eyes and eares of men so euidently perfourming the trueth of his word that they may see and be forced to confesse that he ruleth here in earth Whē we are readie to pray either for good thinges to be giuen vs or for euill things to be taken frō vs the care to haue God his mercies magnified his goodnesse promised towards his to be seene come to light thereby to the credite name and glorie of the Lord ought principally to prouoke vs and to be the chiefe thing that should moue vs to make suite either for any good thing to bee giuen vs or to be eased of any affliction And therefore are we taught in this his prayer which is a paterne vnto all our prayers to begin them with the desire that his name may bee hallowed and his kingdome may come In the whiche petitions by the consent of all the godlie learned we ought to haue our mindes and senses wholy shut vpp within the desire that hee mighte haue a wonderfull name and be seene and knowen to reigne as a king in performing the trueth of his word here vpon earth And notwithstanding our good and benefite bee not diuided from this his glorie but moste neerely ioyned therevnto yet must we flie ouer the care of that in our thoughts and beginne our requestes in the earnest desire to see the tryall of his mercies and power promised vnto his experienced and made knowen in trueth and in effect Therefore you shall not looke for at my handes any seuerall declaration what particular things are conteined vnder the hallowing of his name or the comming of his kingdome for that were infinite in asmuch as there is no trueth promised in his worde perfourmed but in that same his name is hallowed and his kingdome commeth And I tolde you euen now that it was the desire of his name his glorie that must send vs to prayer and go before all our owne priuate commodities and respectes whatsoeuer When wee doe pray that his will may bee doone in Earth as it is in Heauen we are admonished in that petition that the glorie of his name and the power of his kingdome are not fundered from his will and worde It may not once enter into our thoughts that the Lord will be glorified in shewing foorth the greatnesse of his power and goodnesse any otherwise then as hee hath declared in his word whiche is the true wittnesse of his will. Wherefore whensoeuer wee are truely touched with the glorie of God his name or the aduauncement of his kingdome we are desirous to haue some thing perfourmed whiche in his word he hath approued In this petition wee haue warrant to pray vnto the Lord for any thing that in his word he hath promised to bestowe vppon his therfore are we taught to inquire at his mouth I meane euen at his word what his wil and pleasure is For to presume to aduaunce his glorie otherwise then he hath shewed vs in his worde is to tempt the Lord and to imagine to glorifie him or to purchase praise vnto him with that which by his word cannot be approued is not to honour but to dishonor the Lord for he hath coupled the glorie of his name the honour of his kingdome to the doeing of his wil. It was declared of late that notwithstanding the glorie of God and the comming of his kingdome be not diuided from the commoditie of his seruants yet ought his seruantes to cast their eyes vpon his glorie alone in the recital of those petitions In like man̄er ought we to iudge of this petitiō where we do craue for the doing of his wil that the in requesting of any thing agreable to his wil we ought not so much to loke vpon any commoditie cōming to vs therby as vnto this that therby his wil and pleasure taketh place and he is sene plainly perceiued to be iust true in his word and so by that meanes his kingdome is truely acknowledged his name hallowed We do confesse that he ruleth according to his word but whē we see the experience therof that whiche before was faintly in the mouth is now strongly conceiued in the hearte And who soeuer he be that hath the greatest portion of faith and most assured persuasiō of the good wil power of God that it watcheth alwayes for the perfourmance of his wil reuealed in his word he hath neede notwithstanding to haue his faith strengththened by experience and tryall of the mercies of God visibly performed in the gouernment of his church The Sainctes and seruantes of GOD are desirous alwayes to haue his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his seruaunts in their seuerall necessities according as they are recited in the booke of Kings he rendereth a reason why hee would haue the Lord to graunt their petitions That sayth he all the people of the earth may knowe that the Lord is GOD and none other This is the cause why the seruantes of God are desierous to haue their petitions and prayers which they make according to his wil to be heard and graunted euen that the glorie of his name may be aduaunced that it may be seene that hee ruleth and none other and that experience may iustifie the gouernement of God after his word Heere we see that blinde and ignoraunt prayers what deuotion and good meaning so euer be pretended are no prayers that euer the Lorde will accepte of and that suche as doe not serue the Lord after his word are cut off from all hope to haue their prayers heard to any benefite or comforte of theirs because the Lorde hath ioyned his mercie and power wherein hee will bee glorified to the performaunce of his will for the comfort and good of those that doe serue him after his worde Therefore doeth the Prophet Dauid make his seeking out of the preceptes of God a persuasion that he shall