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
is due vnto him euen vnto the third and fourth generation of them that shal be founde transgressours herein calling them haters of him who are not by faith the very knot of this spirituall wedlocke surely knit vnto him alone He can no more abide to heare of any that should be fellowes with him at our faith than the honest man can abide to heare that another besides himselfe should haue the enterteinment of an husband with his wife It is diligently to be obserued that he calleth thē haters of him who shal thus diuide their affection from him The most that they can say for this their worshippe is that it commeth from a good meaning intent this persuadeth the moste of them well of it For God say they cannot of his mercie refuse that which is wel ment intended towarde him The Lord therfore vtterly ouerthroweth this defence saying in expresse wordes that they be haters of him so ledd with the liking of their worship from the Lord and his true seruice that when occasion serueth they bewray extreame hatred therevnto prosequuting it with fire fagot in the true professours thereof This sin of idolatrie and false worship of God is diligently to be considered of that we may see the danger of it and keepe vs from transgressing therein The daunger of this sinne the greatnesse therof we can not better discerne than by the punishment executed against it from the iust Lorde who because he is iust and Iustice it selfe cannot appointe punishment but according to the nature and qualitie of the offence he threateneth that the fire of his ielousie shal burne vpon the posteritie of those that offende therein vnto the thirde and fourth generation Greate muste that sinne bee the flame of whose punishment casteth out smoke so long The greatnes of the punishment may lead vs to se the heynousnesse of that offence of Idolatrie and seruing of God by good intentes The fire of Gods wrath beeing kindled by this sinne as wee see cannot be quenched many generations after the death of them that haue beene the firste transgressours in the same The lord declareth the reason by his prophet Hosea why he will thus punishe the posteritie of the idolaters I wil haue no pitie vpon her children saith the Lord by the prophet because they be the childrē of fornication declaring that hee may lawfully disinherit them because they are none of his but children begotten in fornication The state of the children of Israel in the captiuitie of Babylon euen vntill the comming of Christe may fitly shadowe out vnto vs the truth of this punishment threatened here for idolatrie For albeit there was a returne frō Babylon yet we knowe that the number was small that returned and subiect vnto greate misery euen vntil the comming of Christ beside their punishment in the want of temporall benefites The lord thretned by his prophet Hosea according as he did perfourme in deede that he would no more suffer them to inioye the vse of his worshippe I will cause saith the Lord al her mirth to cease her feast days her new Moones and her Sabbaoths and al her solemne feasts And in the thirde chapter the Lorde in like manner declareth that the children of Israel shal remain many daies without a king also without an offring Long before their captiuitie they had nothing beside the outwarde shew and ceremonies of the worship of God which also vtterly ceassed when they were led into banishment yet the comforte came which was promised in the latter time vnto their posteritie according as it was fore-told them by the Prophete but greate was that sinne that procured so long lasting punishmente vppon their posteritie and so greate a punishment that they should be diuorced from the lord For he affirmeth this by his Prophet that he wil marrie them vnto him for euer declaring thereby that they had bene diuorced before But we need not take examples of God his punishment of Idolatrie from the people of Israel wanting beside other benefites the true worshippe of God so long time Poperie in these last times may be a true spectacle thereof where the declining from true religiō hath brought so miserable blindenesse continuing so many generations The Papistes now in the latter dayes of the Gospel after this as it were solemnizing of the marriage againe betweene the Lord and his Church require to knowe where the Church was before this time of the Gospel as if some of the Israelites after that the Lorde had returned vnto them in mercie and betrothed them a newe vnto himselfe againe should haue required where the Church had beene in their captiuitie when they wanted the sacrifice and offeringes the Sabbaothes new moones and all the true outwarde worship of God calling into question the trueth of that true worship and seruice of God because they had been so long without it before Those times of Poperie were the times of idolatrie and punishment of the Lord for idolatrie they were as I may call it the widowhoode or rather the diuorced estate of the churche when notwithstanding the Lorde did beare loue and secrete liking vnto those that were his yet was their outward estate the condition of a widowe or rather of a diuorced woman hauing in it the badge of displeasure and punishment from the lord To require therfore that this our time should bee confourmed in worshippe vnto that is to like of diuorcement better then marriage to craue that the vnlawful libertie of the one may be a paterne warrant to dissolue the godly and lawful bonde of the other The Lord affirmeth likewise that he Wil shewe mercie vnto thousandes of them whiche loue him and keepe his commandementes wherein he noteth vnto vs two properties in the true worship of God the first is the loue of him the seconde the keeping of his commandementes wherof the first that is the loue of him openeth vnto vs what beginning true worshippe hath and the seconde which is the doing of things pleasaunt in his sight telleth vs by what rule that worshippe doth proceede euen by his word which truely discouereth what thinges are pleasing or displeasing vnto him That loue towardes him beginneth all true seruice and worship of God hereby it is manifest because the Apostle declareth that the children of God are sealed vp with the spirite of adoption whereby they crie Abba Father whiche beareth witnesse vnto their spirite that they are the children of God. Whiche inward testimonie of adoption cannot be without the loue of him that hath adopted them And in the Epistle to the Galathians the Apostle hath these wordes In Iesus Christe neither circumcision nor vncircumcision auaileth any thing but faith that worketh by loue And in the same Epistle he affirmeth The life whiche he nowe liueth to be in this faithe that the Sonne of God hathe loued him and giuen him selfe for him This loue therefore that ariseth of the
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
And therefore we may learne that this is the estate euen of those ciuil men that are not to be touched with any notorious offence or outward euill This Sabbaoth teaching vs our inward corruption stayeth not there neither is that the end of it but leadeth vs to vnderstand that our iustification sanctification and true holinesse of life are the free works of God within vs which we are compelled to graūt in that we confesse our own ways to be corrupted that the ceassing frō sinn is the ceassing frō our own ways works For if as the truth is our owne wayes be al corrupted defiled with sinne if any good be in vs it must haue a beginning and spring other where then from our selues That the Sabdaoth did signifie our newe birth in Christ to be the workmanship of God within vs may appeare in Exodus Keepe ye my Sabbaoth for it is a signe betweene me and you in your generations that you may know that I the Lord do sanctifie you For the deniall of their owne wayes must needes witnesse theire woorkes of sanctification to proceede from the Lorde and not of them selues The same is witnessed in Ezechiel and in the Actes of the Apostles The couenaunt made with Abraham for blessing all nations in his seede is saide to be perfourmed in Christ in turning euerie one of his from their iniquitie Vnto you saith the holy ghost in that place hath God raised vp his sonne Iesus And him hath he sent to blesse you in turning euerie one of you from your iniquities There is mention made in this commandement of the Lords creation of the worlde in sixe dayes as if the Sabbaoth should only direct vs to the consideration of that worke of our creation not requiring any thing beside especially seeing there followeth that note of inferring Therefore the Lorde blessed the seuenth day halowed it as ifelse there were no other consideration to be had In the fifte of Deute where the lawe is repeated this commandement hathe annexed to it the memorie of their deliuerāce out of Aegypt Remember saith the holy Ghost in that place thou wast a seruaunt in the land of Aegypt and that the Lord thy God brought thee out thence by a mightie hande and stretched-out arme Therefore the Lorde thy GOD commaunded thee to obserue the Sabbaoth day In this diuersitie of benefites to bee considered in the Sabbaoth we may learne the Lord meant rather to induce vs to the freenesse of his goodnesse in Christe in euerie benefite then to binde vs to any one particular fruit and effect therof the clearest testimonie of this free goodnesse we haue in our newe birthe And yet the scripture affirmeth the excellencie of our creation to be in Christ as may appeare by conferring the eighth Psalme with the 2. chapter to the Hebrues verse 7.8 and 9 where the excellencie of man aboue other creatures is put ouer to be cōsidered in Christ being crowned with glorie and honour The Prophet noteth the founteine of all our goodnesse to be in Christ the greatest fruite therof to be our new byrth notwithstanding all other benefites are receiued of his children as fruites and effects thereof And they bound therefore as in sanctification so in creation and deliuerance from Aegypt to acknowlege the alone free worke of Gods goodnesse and this is the cause why the holy Ghost doth not strictly bind them vnto one benefite in the obseruing of the Sabbaoth This commandement teacheth vs mortification for to that ende are wee taught that our nature is corrupt that we may learne to subdue the same to renounce it The Iewes had this special ceremonie of rest to exercise them in the doctrine practise of mortification the truth of which ceremonie is fulfilled in Christe For by the power of his death it is brought to passe that sinne dyeth in his It was necessarie they should be acquainted with this doctrine for the Lord hath no seruice of vs that he will accept of if we learne not to renounce and denie our affections neither can we goe truely to the obedience of him but in the deniall of our selues Our affections are as vntamed coltes that refuse to draw in the yoke of the Lord and therefore must be tamed if we meane to interreine obedience For we can not drawe nere vnto the Lorde except we shall remoue farre from our selues keeping vnder our wisedome and affections that they make no insurrection against the Lorde in the gouernement of his word If a man might reteine his owne affections and desires together with the worshippe of the Lorde it woulde be receiued of many but because they can not stand together but he who is ruled by the one must depart from the other the number of them is small that truely serue the lord For notwithstanding there be many that obserue outwarde thinges that apperteine to the profession of religion and outward deedes which they may do and yet not greatly straine their affections yet because suche men whensoeuer the matter of religion and duetie directly warreth with their affections then do vsually take part with themselues in their affections againste the Lorde their kinde of seruice of the Lord is but in deede a seruing of them selues For they haue not learned this speciall point without the whiche all the rest is nothing It is a small matter for a man to busie him selfe aboute sundrie thinges so that he be surely determined of this that his affections shall no sooner be pressed but he will forthwith set them at libertie and let them goe free If we shal haue taken part with the wisedome of God to the suppressing and abandoning of our owne witt if with his pleasure we haue stoode against our owne then may we say in trueth that there hath beene some religion and seruice of God vsed and practised of vs when it hath preuailed to the displacing of our owne lustes and desires By this commandement falleth to the grounde all free will of man to doe good all workes of preparing vs to receiue Gods grace For what franke and free will vnto God can there be in that nature that is dead in sinne Or how can he boast of the freedome or good inclination of his nature whose glorie and sanctification consisteth in resting and ceassing from the affections and motions of his nature in such a victorie ouer them as he be no longer led nor ruled by them This commaundement teacheth vs to giue all glorie vnto God in the true abasing of our owne corrupt nature for the Lord is not truely honoured and glorified of vs vnlesse he be found true we liars he iust we vniust He will not haue vs stande together with him No iustice but his must be vpholden in the fall of ours he aduaunced in our humilitie Many may be brought with the Phariseie to confesse Gods goodnesse in the benefites they haue receiued of him but fewe
kinde of sinne shall haue a godly wife whome the Lord shall preserue from this euill to yeeld vnto the wickednesse of others yet is his faulte neuer a deale the lesse heerein then if he should haue fallen into that extremitie of sinne because his deseruing hath called for that punishment from the Lorde which the Lorde in mercie towardes her hath withholden And in asmuch as the adulterer depriueth a man of the true comforte of his true and naturall seede and posteritie can we imagine otherwise of the Lorde but that hee will drawe one swoorde or other vppon some of his children that shall neuer ceasse to pursue them before it hath driuen them in at the dores of death Iob speaking of this sinne of adulterie sayeth that it is a fire that deuoureth all to destruction So that by this testimonie the house of the whooremonger must be consumed and there is a secret fier flaming there that threateneth to deuoure before it hath done and made a finall end which men might easily se by sundrie experiences in the world if there were no word of God to leade vs therevnto The hope to hide this sinne which bewitcheth the vngodly leadeth them into this fire of God his wrath must of necessitie be vaine because the Lorde him selfe hath taken vpon him to be reuenged of those that shall dare to breake that bond of wedlock which he hath made In the olde testamēt the Lord did by a special law made for the purpose take vpon him not only the knowledge reuealing and punishing of this sinne euen when it should be most secretly done without witnes of any other man yea or certeine knowledge frō the husbād him self but also the defence and clearing of the guiltlesse woman oppressed vexed with the vniust ielousie of her husbād who might presēt his wife whether she were guiltie in deed or onely in his ielous minde was thought to be so before the priest vnto that tryall which God had appointed established for the end After which matter solemnized with all the circumstances therof as it was appointed in the boke of Num. if the woman were defiled in deed then should her belly swel and her thighe rot if she were not defiled then should she not only be free from this punishmēt but also be blessed with fruitfulnesse as appeareth in the same place We see how greatly the lord doth abhorre adulterie taking vpon him to bewray the closest dealing in the wickednesse that can be and also what a care he hath of the vniting of their mindes who are become one by mariage in ordeyning a law to cure ielousie and so taking vppon him also the defence of the innocent partie That law is now ceased but that same God doth yet remaine bearing the same hatred to that sinne that he did before hath the like loue to innocencie that before he hath had So that there is small hope to be had when God is become the searcher him selfe when he who knoweth it is an vtter enimie vnto it and hath professed the reuealing of it yea and that more is the iust and deserued punishing thereof It would greatly feare the theefe if it were noysed that that man would searche him whome he doeth wel remember to haue passed by and behelde him while he was hiding of that whiche before hee had stolne Wee doe not reade through the whole testament the like solemnitie in the searching out of any sinne neither yet that in any other sinne the partie suspected was compelled to subscribe vnto certeine words of execration and calling for euil against himselfe if he had offended saue onely in this tryall of adulterie whiche may both teach vs in what place of sin to set this crime of adulterie and what measure of punishment to looke for after trespasse and transgression made in this parte The punishment whiche in the olde Testament was appointed to be executed againste it by the ciuil Magistrate was death according as it is written in Leuiticus The man that committeth adulterie with another mans wife because hoe hath committed adulterie with his neighbours wife the adulterer and adulteresse shall dye the death In this commaundement is not onely adultery forbidden which is when one of the offenders is ioyned or betrouthed to another in marriage but also fornication when bothe the offenders are single persons We haue learned before that it is vsuall in the commaundements vnder one kinde of euill to forbid all that bee of affinitie with it and like in wickednesse vnto the same Fornication is forbidden in expresse wordes in Deutero There shall be no whoore of the daughters of Israel neither shall there be any whoorekeeper of the sonnes of Israel The punishment of this sinne of fornication whiche was so fearefull among the people of Israel is brought in of the Apostle Paule to bring all men to suche feare of God as may restraine them from it Neither let vs commit fornication sayeth the Apostle as some of them cōmitted fornication and sell in one day twentie three thousand The life of man beeing so precious vnto our mercifull father as it is it can be no small sinne that prouoketh the Lord to procede in iudgemēt euen to the death of twentie three thousand And therefore is this notable punishment notwithout great reason ioyned to fornication which was the cause thereof For commonly this sinne is made as nothing hauing naturall infirmitie set beside it in the vsuall speech of men to hide it withall But the holy Ghoste doeth not so matche it in his speeche he doeth not set it before our eyes in a cloake of natural infirmitie whereby we should the lesse feare it but putteth vppon it the garment that in deede belongeth vnto it euen a cloake bathed with the bloud of xxiii thousand men There is great diuersitie betweene these two cloakes the one is farre vnlike the other in the eyes of the holy Ghoste this sinne is fearefully stayned with much bloud in the sight of fornicatours there is nothing in it whiche is not naturall and kindely so diuerse are their iudgements and so great is their disagreement of their opinions The Apostle Paule reasoneth against fornicatours by the worthines of our bodies whiche are the members of Christ howe great is that abasing and howe miserable to be diuorced from Christ and coupled to an harlot d ee ye not knowe sayeth the Apostle that hee whiche coupleth himselfe with an harlot is one bodie for two saith he shal be one fleshe Moste certeine it is that the bodie of an harlot can be no member of Iesus Christe And the fornicatour by the testimonie of the apostle is become one bodie with her hauing the same coniunction with her in wickednes that the husbande hathe with his lawful wife in holinesse and by the appointment of the Lorde There is great cause therefore why the holy Ghost shoulde so earnestly persuade vs to flie fornication making
vnderproppe it and as it were lende their shoulders vnto it Therefore it is saide by the holy Ghost in Exodus Thou shalt not receiue a false tale neither put thy hand with the wicked to be a false witnesse It shal not excuse vs that wee were not the first authours of it neither yet that many as wel as we did beleue it but we are taught to take heede how we giue credit to report euē strengthned with the approbatiō of many wherof notwithstāding we our selues haue no certeine knowlege that we be not so hastie to giue sentence in our heart and much lesse in place of iustice vse our testimonie against any vpon no sufficient ground moued onely by the speeche and reportes that runne abroade We are taught neither to ioyne nor goe with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolishe pitie to honor the poore to ioyne with them in their vniust cause so precious woulde the Lorde that the regarde of his trueth should bee It is not lawfull for vs to agree with any againste god And as for that easie eare that so soone receiueth the slaunderers report the holy Ghoste giueth the medicine for it in the Prouerbes As the Northe winde driueth away the raine so doth an angrie coūtenance the slaundering tongue It is the ouer good enterteinement that the slaunderous tongue findeth that cherrisheth it for the heauie countenaunce driueth suche guests cleane away The scripture speaketh of those people that they be as pedlers that go from house to house to vtter their wares euen slaūderous speeche the receiuer therefore must be as euill as the first brocher for if we had no receiuers we should haue no theeues Those men therefore that with friendely lookes and eares do enterteine them that are euer bringing newes and reportes of others are partakers with them of that euil and of all the fruites and effectes thereof We are to consider that whiche oftentimes hath bene spoken before that vnder one sinne as this bearing of false witnesse it is vsuall with the holie scripture to conteine all that be of any affinitie with it so that all the fruites and venome of an hateful and vnlouing tongue are heere forbidden Those men that blaze abrode the infirmities and offences of their brethren through want of loue offend against this commaundement which prouideth for all louing dealing with our brethren in their name and estimation It is no excuse to say the matter is true we vtter of them when the truth shall conuict vs that we haue not proceeded therein by the rules of loue which chargeth vs to couer them and by louing couering of them to cure them in deede and to take out the blott and blemish of them bothe before God and man For the word of God chargeth vs with a duetie of louing dealing euen towardes such as shall slip into sinnes and offences as is saide that loue couereth all trespasses and that it is hatred that stirreth vpp contention And likewise we reade that he who couereth a transgression seeketh loue but hee that shall publish suche a matter separateth his chiefe freend For it commeth so heauily vnto our heart when that we shall heare men that they haue no regarde of vs in our infirmities not spareing by the inlargeing of the report to increase our miserie infamie that notwithstanding we haue bene most tenderly louing to suche men aforehand yet shall we now no longer kepe that lyking good opinion of them while we doe not see them as it were bearing a parte of our griefe and sorrowe with vs but rather increasing the same by their vnlouing dealing in the publishing of it We haue good admonition to this purpose in the Prouerbes where it is said That the discretion of a man differreth his anger and his glorie is to passe by an offence This passing by is an vsuall speech when wee stand not vppon a thing to the vttermost as those that meane to beare with nothing nor vse any friendship in the matter but with extremitie to stand vppon all things This couering of offences may seeme a very pleasant doctrine vnto the flesh for we are naturally bent one to sooth vp an other in sinne and no man to espie any fault specially in his friend acquayntance at the least if we shall see it yet we wil not see it But the holie Ghoste is far from the vpholding of any such kinde of passing by sinnes and offences for he meaneth that couering of them by louing admonition and priuate exhortation whiche in causing a man to be ashamed of them and to leaue them blotteth out the memorie of them bothe before God and man So doeth the Apostle Iames expound this couering of sinnes Brethren if any of you haue erred from the trueth and some man hath conuerted him let him knowe that hee whiche hath conuerted the sinner frō going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes To this doeth our Sauiour Christe exhorte vs in Matthew affirming that if he which hath offended shall heare our admonition and be ordered by it we haue wonne our brother that place is worth the diligent noting For after that he hath spoken of his care for the lost sheep that leaueth ninetie nine to seeke that one whiche was lost declaring also the ioy that he conceiueth after the finding of this one foorthwith he maketh mention of seeking vp those of our brethren who haue fallen into sinne or iniquitie and therefore offended vs chargeing vs with the seeking vp of them by brotherly admonition according as it is there plainly set foorth as also in Leuiticus By these testimonies is apparant that louing and freendly admonition is the way to hide sinne and that dissembling it and not admonishing our brethren is the hatred of them the procuring of the blazing abroade of it because we knowe that the Lord will not suffer him vnpunished but by punishing it wil vtter and declare it We therefore in dissembling it while that we shall not admonish them to leaue it and so to haue it hid in the mercies of God may truely be said to hate them and also to be in the same offence and fault of publishers and blazers abroade of their sinne in as muche as through our negligence the Lord is forced to bring it to light that so it may be cured So that we must be farr from this hatred towarde them nay wee must so loue their credit lest they should be put to some open punishment and shame for their sinnes as that the very good affection that we beare vnto them and griefe to haue them made a publique example of reproch moue vs by way of exhortation to preuent the publishing of it by some blaste of sore punishment from the Lorde Wherin as we are to deale plainly so must we also
deale in the spirit of meekenesse and mildenesse according as wee are willed in the Epistle to the Galathians Brethren if any man be fallen by occasion into any fault ye which are spirituall restore suche one with the spirite of meekenesse considering thy selfe least thou also bee tempted As the faintnesse and want of loue which leaueth a man in his sinne is iustly reproued so that blustering heate that of a medicine in like manner maketh a poyson is no lesse to bee reproued of want of loue towarde the good name and estimation of our brother For there is no man that can easily growe into any good lykinge of those men in whom he perceiueth there is no affection towards him neither yet can well digest sharpe medicines though otherwise neuer so wholesōe if there shall be no suger to make it sweete withall We must therefore take heede lest the medicine become vnprofitable by our vnskilfull handling it and so we become no couerers of sinne but rather by dealing so rudely make him cast off all care of goodnes letting the raynes go to all libertie of life with the vngodlie while he seeth him selfe so hardly dealt with the godly to haue cast off all hope care of him This is the cause why the Apostle in the Epistle to the Thessalo willeth them to admonish those as brethren who for their euill conuersation did iustly stande excommunicate Haue no familiar companie with him sayth the Apostle that hee may be ashamed yet account him not as an enimie but admonish him as a brother The nature of man is easily carried to offend in this parte euen to seeme to come into some opinion of holinesse by counting all others as prophane and reprouing them in such a blustering māner as carrieth with it no signification at all of louing affection towards them We are therefore diligently to obserue that our heartes wittnesse vnto our selues the care we haue by our admonition to haue them reclaimed from those sinnes and then that we consider what manner of dealing they are moste like to profite by that notwithstanding wee may deale with some more roundly then with others yet euē those may see them selues not despised of vs nor yet altogether despaired of that they should be in a manner caused to fall into the acquaintance and fellowship of the vngodly and lest that they should onely see our affections eased vpon thē without further care of their good If there be good affection towarde thē in deed we shal easily auoyd both the extremes that neither we ceasse to admonish them at al neither yet in admonishing be ouer bitter towardes them It is sure that loue wil moderate both hauing no other end in reprouing opening the euill but to keepe him from persisting in it In the handling also of the matter this louing affection wil direct him to consult what manner of dealing is likely to doe most good for al men are not able to beare alike that after consultation had he may procede accordingly alwayes remēbring that what sharpnesse soeuer either the thing it selfe or the disposition of the man shall require yet it may appeare that we seeke not to haue the man defamed but the sinne cured If in this behalfe the matter shall be cleere bothe in our conscience and the iudgemēt of those who are accustomed to weigh things by the wisdome of the word it skilleth not though those men holde them not contented who would haue sinne touched in whose opinion the mildest proceeding against sinne that can be is too boysterous To conclude this parte let vs be well aduised that wee speake not of the infirmities of our brethren but with this affection and meaning that either they may be reclaymed or others feared from offending in the like while they shall learne the great daunger thereof and that there be no want of loue in vs towarde our brethren that shall sett our tonges a worke that way without meaning of any good either towarde him or them that heare vs. There is an other vice and mischiefe of the tongue reproued in this commaundement when the wordes or deedes of our neighbours are by the want of this loue wroūg either into a sense plaine diuerse from their meaning or else not so well interpreted as they might be taken if they had found any indifferent iudge It is an euil practise mischiefous notwithstanding it be common at this day to bring a mans owne wordes against him chaūged into an other sense purpose and meaning then euer the man had in vttering of them which is not onely vsuall in wordes taken from the mouth of the speaker but also in speeches penned as plainly as may be For what is more vsual with many then to stand so vppon some one or fewe bare wordes of a statute bond or obligation that the meaning of the same shall be cleane altered and the true intent and purpose of the lawe-maker no longer sought for But as it did not acquire the Iewes of false wittnesse-bearing against the Lord Iesus notwithstanding they vsed some of his wordes because they had altered his meaning wringing his wordes to the building vpp of the temple at Hierusalem within three dayes whiche he ment of the Temple of his bodie no more shall it be able before GOD to discharge any man that he hath stood vpon some words of a statute or obligation when his conscience shal accuse him that he hath swarued from the meaning and purpose thereof As for the dealings of those men who are accustomed to expounde those thinges into the worst parte which might haue a good meaning if they were indifferētly weighed or for some infirmitie ioyned with a good action doe disgrace and discredite the whole this commaundement must necessarily reproue them when it condemneth as we haue heard before the carelesse blazing abroade of thinges altogether euil in them selues charging vs with the couering of them by friendlie and priuate admonition If things altogether euil must be cured with a godly and friendly couert of priuate admonition had for that purpose those thē which if they were wel weighed might be well taken must finde more friendship at our hand then to haue open outcryes made against them Neither can it be lawfull for a Christian where some infirmitie or wante hath bene found with a good deed vnder pretēce of hatred had therevnto to worke the discredite of the whole and in so doeing to vndermine the workmanship of God plainely appearing therein It is wonderful to see our corrupte nature what poyson it vttereth in such matters as these be We shal see some men that are litle moued or touched with infirmities and faultes of their owne whiche are not in parte but wholy euil and yet for all that so boyling at these little and as I may tearme them halfe euils of others for so they are in respect of their owne that a man would iudge them to be great zealous men when as
in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature ▪ and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil mā without any moderation of that mēber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the cōsideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this cōmandemēt is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against
sinnes that bee alreadie ripe in oure selues and to turne it that way to be reuenged vpon them when it would be so gladly occupied in suspecting and surmising euill in others which either is not so at all or at the least not so cleare as in our selues So that alwayes this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others In consideration of the end and vse of the toung which is to giue foorth the good things of the heart we are sent from speach either bitter or nipping or vainely or without profite delighting vnto the wholesome wordes of edifying and instructing one an other vnto good as it is written in the Prouerbes The heart of the wise maketh his mouth wise and addeth doctrine vnto his lippes His sweete words are as an honie combe sweetnesse to the soule and health to the bones The lippes of the iust man are reported to feede many and that they knowe what is acceptable to God and man and labour to get grace and fauour to that which they do speake It is sayd that the fruit of a righteous man is as a tree of life and that he bycause he winneth soules is wise and that he shal be filled with good things for the fruit of his mouth that it is that good vnderstanding and wisedome that getteth grace and fauour with men with other infinite testimonies out of that booke directing vs to the right vse of the toung Wee haue to learne so to examine our dealings with our neighbours credite and good name according to these dueties here prescribed vs that wee learne truely to humble vs vnder the free mercies of Iesus Christe and truely to honour him by shewing forth our loue towards our neighbour in all good dealing with his name and subduing those affections that rise vp against it that we may giue forth testimonie vnto others that we are in Christe by cause we are dying vnto sinne and liuing vnto righteousnesse Nowe let vs pray vnto our heauenly father that wee may witnesse our loue vnto men by all faithfull and louing dealing with their name The xj Lecture vpon the seuenteenth verse Thou shalt not couet thy neighbours house neyther shalt thou couet thy neighbours wife nor his man seruant nor his mayde nor his oxe nor his asse neyther any thing that is thy neighbours THis last commaundement pearceth deeper then the former Before the deede was condemned that was hurtfull to our neighbours and the setled wil also and resolued determination these were forbidden in the other commandements but nowe the holy Ghoste reproueth the desire and lust towardes any thing of our neighbours notwithstanding there be no full resolution nor setled consent giuen therevnto I call it a setled consent when in our mynd we are fully resolued and haue set it downe that we will embrace and follow that as occasion shall be giuen wherevnto our desire lust and appetite doth leade vs Desire and longing after the thinges of our neighbours as house wife goods or lande which yet are cut off before we sit down with the deliberate persuasion to take our pleasure of them are here brought vnto iudgment and restrayned by this commaundement In deede the Lorde doth pardon and forgiue vnto his childrē the desires and longings of their minde that are repulsed and beaten backe before they obteine full consent But it is one thing to dispute what desire vnto euill is in the desart of it selfe and an other howe it is pardoned in the merites of Christe For in the merites of Christe not onely the desires but also the euill doings of his seruants lye hidden and couered We are then to consider what reckoning is to be made of the lusting coueting desires that solace themselues some good time with their neighbours benefite when yet they shal be scared frō that feast before their affectiō shal be filled wholy satisfied In the gospel after S. Luke we are charged to loue the Lord with all our hart with al our strēgth with al our thoghts While thē our thoughts are carried hither thither now after his goodes to desire this house or this parcell of land of his or the estate condition that now is his although we would not wishe it before his death being a long time holden in these thoughtes and vanishing in these desires although nothing be fully concluded to say deliberately in our heartes These pleasures will we followe are we not iustly blamed for not louing him with all our thoughts Were it not a plaine mockerie of GOD if a man should giue libertie to his thoughts to pursue pleasures whole dayes and weekes so that they take heede of setting it downe and concluding fully to wallowe in any Our thoughts should be wholy taken vp to the Lords vse and therefore may they not be let loose after goods or benefites of our brethren with the alone charge to take heede howe they fully settle them selues in them but so they be sure of that otherwise to take no great care this is not by loue to take vp our thoughts and direct them to his seruice but by carnall libertie to giue them the head And surely we may discerne a fault in this euen by the light almost of reason that our thoughts should rather delight to spend themselues vpon euill or vaine thinges then vpon those that haue the greatest pleasure and chiefest goodnesse in them Behold then it is a faultie thing that our thoughts run rouing after vaine things that they folow the delights of their neighbours pleasure or profites though not greatly setled in them but wantonly wandring by them Why should they not bee fastened with delight and whole consent vnto good things Hath not the Lord payde the price for body and soule and al that is in vs Why then should not all bee kept vnder his obedience without rouing after our owne desire Either else why should wee excuse any thought straying and wandring from him with this answere that it had returned before it was gone so farre as possible it might This is no reasonable excuse nor plaine dealing before our God this is not to loue him with all the thought It were a verie vngodly thing and would be cryed out against euen amongst mē if any should permit his sonne not to spare daliance and delight with young women so that hee made this alwayes sure that they should gette no holde of him by giuing full consent to ioyne in marriage with them This were an intollerable thing among men And can we thinke when we shall haue delighted oure selues a long time in the pleasure of vnlawfull thoughtes that this wil wipe out all bicause we are not fully purposed to dwell in them Our thoughts are married already vnto the Lorde they are not at libertie to matche them selues where it shall best like them neyther yet to acquaint them with any straunge loue She is no longer
the eyes of others What shall we say then to those teachers that say there is no daunger nor feare saue when conception is perfected and the will hath wholy relēted and is with delight set downe in it Can there be any conference about the begetting of suche monsters that shall not haue great blame iustly layde vnto it Can thoughts that are married vnto the Lord euer approch vnto the bed of such desires and not bee conuict of faith and fidelitie broken with the Lord him selfe Can she any longer be accounted chaste that admitteth conference of long continuaunce about the enterteinment of others besides her lawfull husband Yet would the Papistes haue such blamelesse howe often soeuer they haue such vnchaste and vngodly meeting if by cōceiuing and fully consenting they bring not foorth sinne The counsel that is giuen vs by the Prophete Dauid is farre otherwise whervnto no doubt the apostle did allude in the place before alledged out of the epistle to the Ephesians for there we are charged that we should shake at such thinges and not perseuere in them but deale earnestly with our heart against them in our chamber and not suffer such continuance in meeting nor continuall meeting whereby this monstrous byrth and conception might iustly be feared There is then occasion offered to stand vpon our watche and to strengthen our affections against suche coueting desires whensoeuer they arise least this cōcupiscence by long dallying with our affections at length get within them and so ouerthrowe them The infection of sinne is so vniuersally dispersed ouer our nature that there is no part free from it for it hath entred and infected the thoughts thē selues and they are poysoned with it so that there is deadly daunger in following and persuing after the will of our owne thoughts The Apostle Paule when he setteth foorth the fearefull estate that hee was in before his conuersion which all men are in by nature for he putteth him selfe in the ranke with others speaketh no otherwise of it but thus That he followed the will of his owne flesh and of his owne thoughts No other guide had hee but run after the direction of his owne thoughts euen then whē his estate was most dānable We must therfore learne to suspect our thoghts if we wil be aduised by the Apostle and not to imagine with the doctours of Rome that our estate is good so long as the will when it shall haue wrastled at length getteth out not hauing wholy yealded nor flatly falne downe Thoughts therfore rūning this way after any thing of our neighbors in so doing make manifest declaration of their poyson corruptiō which if they shal haue no resistāce do carie vs headlong through the broad way into destruction If by grace they shall be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding iustly are to be blamed and admonished therby to seeke for more ayde in that part of our thoughtes least if the tentation should lye sore vpon vs sathan shoulde that way get entrance into the heart It seemeth a hard doctrine that thoughts wishes and desires should be condemned that lawes should bee made for them and men charged with the ordering of them and no maruel if it appeare so vnto vs for it appeareth that the apostle Paule wold neuer haue suspected any danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Nay it appeareth plainely in that place that hee thought maruellous well of him selfe before he came to this commandement He tooke him self before to be liuing and in good liking towards God and godlinesse but as he confesseth after he had looked vpon this cōmandement and beheld him selfe a while in this part of the glasse he sawe him selfe plainly to be no body a dead man sold vnto sinne Howe necessarie then is it to sift our selues to examine vs in this commandemēt throughly that we may be humbled vnder the grace of God as apperteineth For if he so singular a man was not throughly cast down before he had wrastled with the iustice of god in this cōmandemēt how requisite is it that we shuld truly trie vs here least that in supposing that to be in vs which we want we becom carelesse in seeking the mercie of Christ without the which there is no hope In this commaundement therefore aboue all the rest it is required that wee be diligent and true tryers of our selues For those who haue no misliking of them selues for the lusting and coueting after the thinges of their neighbours whiche they doe perceiue to be in their thoughts haue no Christianitie in them to be accounted of Euill beeing misliked in trueth will be misliked wheresoeuer it shall be whether in worde thought or deede Euil being truly resisted wil be resisted euē in thought and therfore certein it is that he who neuer hath strouē with euil in his thoughts hath neuer truly strouen with sinne It was meete that the law should vtter all our euil and hide nothing of our vnrighteousnesse from vs that the manifolde corruption therof might force vs to seke the mediatour and peace-maker Christ that we beeing so many wayes conuicted of corruption in our selues might wholy giue ouer the opinion of our owne workes and meriting and so make much of the mercie offered by Iesus Christe which is so muche the more made of by how much we doe more cleerely see our vtter vndoeing without it If onely the acte of murther adulterie thefte and false wittnesse-bearing or the deliberate and setled consent vnto any of those should alone come in question in the cause and matter of sinne against our neighbour many an euil man would hope to make good shifte but when thoughts and desires vnto any of those are called for and examined it will cause any man to cast downe his courage and to fall a pleading of his pardon As before we were endaungered by the doctrine of Rome to conceiue sinne when they notwithstanding bad vs liue without any feare in that respect of sinne so long as we keepe our consent cleare in the matter So here if we shall hearken to their doctrine we come in daunger neuer to magnifie rightly the mercyes brought vs by Christ Iesus while we see not halfe the neede that we haue of him nor the halfe parte of the miserie that we are in without him For a mā may make good shifts if onely deedes and full consents be asked after and so in his owne iudgement no great benefite is obteyned by him that shall supply that whiche is lacking in his behalfe and therefore he maketh no greate haste to seeke after him But when thoughts desires are sifted he must of necessitie acknowledge him selfe greately befriended if so great want of his shal by an other be found answered We must looke in this glasse of the commandements and into this infinite nature of
vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of cōmendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing cōmendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because
while we were yet sinners and enimies vnto him Christ died for vs. The scripture beareth recorde that Christe died for the vngodly but as it is there affirmed hee is scarce to bee founde that will die for a good man What good man hathe euer beene found that would haue suche compassion as to offer himselfe to die for a godlesse person The Sonne of God giueth his life for vngodly men Meruell not at these wordes neither thinke there is any thing too muche spoken in this matter For in that Chapter it is saide plainely that Christe died for the vngodly for sinners for his enimies and al to commend the greatnesse of his loue It will be graunted of all men that in deede before the death and passion of Christ we were godlesse vngodly enimies to God without any hope of a better life But all men are not persuaded that we doe nowe come suche men into the worlde and continue so vntil by the special grace of God working with his worde we be reclaymed and refourmed whiche for that chaunge is called regeneration or newe birthe All men are not persuaded that when Christe beginneth Christianitie in any he doeth beginne with his enimie Yet doeth the Apostle S. Paule affirme that he as others was by nature the childe of wrath that before his calling he as other men was dead in trespasses and sinnes walking after the course of this worlde after the spirite that woorketh in the children of disobedience but GOD sayth he whiche is riche in mercie throughe his great loue wherewith hee loued vs euen when we were dead by sinnes hathe quickened vs. There is no doubt of it but that he who liueth the moste blamelesse life of all men in the worlde is an enimie vnto God and without all hope of any better life before this especiall woorking and calling of god I doe call Christianitie a speciall woorke of God because it is not to bee founde in the nature of any man how great good thing soeuer it seeme to haue in it but is a peculiar worke of god This is a matter needefull to stande vppon because it giueth vnto God the commendation of that loue whiche is not to be matched in the worlde And in denying this greatest kinde of louing dealing we darken and diminishe the glorie of his mercie appearing so clearely and so aboundantly herein we deale vnthankefully with GOD not giuing vnto him all the praise that of duetie belongeth vnto him If two seruauntes had receiued equall commodities and benefites of one maister the one hauing beene a verie profitable seruaunt to his maister the other a verie vnthrifte and not onely not profitable but also a waster of his goods should the vnthrift sufficiently acknowledge the liberalitie of his maister if he should confesse that he had receiued as muche of him as his fellowe-seruaunt making no mention in the meane time of his vnworthinesse in respect of his fellowe Euerie man seeth the good will of the maister to appeare more in the one then in the other and therefore he should iustly bee accounted vnthankfull if hee woulde not bothe thinke and confesse that he were more beholding to his maister then the other For true thankefulnesse causeth the benefite receiued after a certeine manner to remaine still in the benefactour by thankefull remembraunce not onely of the gifte but also of the maner and qualitie of the gifte especially when it addeth any thing to the worthinesse and deserte of the giuer The cause therefore is great and a parte of our thankfulnesse vnto God is in it to withstand with the Churche of Rome herein that not onely wee haue had these benefites that we haue from God but also that wee haue had them contrarie to our deseruing which vtterly ouerthroweth those workes of preparation and setting our selues in a towardnesse for the Lorde and maketh the benefite to remaine in God by his iust praise not only for the deede dooing but also for tne mercifull maner of dealing with vnworthie men wherin his loue is tryed to haue more in it then any affectiō that hath beene hearde of amongest men that we may truly say with the holy Ghoste not only that God hath loued the worlde but as it is saide in this place So God loued the world noting in that word So no common affection but the highest and greatest degree of loue By this that hathe beene saide before wee doe learne that God did beare tender affection towards his not onely before any deseruing hadde gone before to procure the same but also when as yet they were enimies vnto him and therefore the Apostle in the Epistle to the Ephesians bringeth the benefites of GOD to be considered in his free good purpose and gratious good will towardes vs beeing the head and spring thereof whiche addeth greatly euen to the greatest of his benefites And if the consideration thereof be omitted the whole deseruing of the benefactour is not acknowledged nor deserued praise rendered therevnto When the Apostle had giuen praises vnto God the father of our Lorde Iesus Christe for that he had blessed vs with all spirituall blessinges in heauenly things in Christe immediatly in the verse following which is the 4. in number he hath these wordes As he hath chosen vs in him before the foundation of the worlde c. As if his loue towards vs had not begonne then first when those benefites were bestowed vpon vs but that his good will whereof those were testimonies and fruites was bent towardes vs before the beginning of the worlde whiche is the cause why he letteth vs to see those fruites not barely in them selues alone but in that good will which so long before was inclined towards vs And good will the longer it hath continued the more it is to be esteemed and the benefites of an olde friend and welwiller of long time haue iust occasion in thē to be the more accounted of It is not to be merueyled then why with the gift he bringeth in also the good will of the giuer For the gifte is made thereby the greater bothe for that the good will hath beene of long time continued and also for that it is his goodwill onely and not any thinge either had allready or else hoped for from vs that hath brought all these benefites vnto vs as it followeth in the nexte verse in expresse wordes That he hath predestinate vs to bee adopted through Iesus Christe according to the good pleasure of his will by whome as it is there in like manner affirmed we haue redemption through his bloud euen the forgiuenesse of sinnes according to his riche grace In all these places we are let to vnderstand that all our benefites euen the forgiuenesse of sinnes came from the good pleasure of his will and the riches of his grace and not as hath beene saide before from any thing of ours either had already or else hoped for Let vs learne therefore to set his loue before
hath done and boast of that none otherwise then if he shuld haue done it in his owne person Can this I say be thought reasonable vnto any that hath not had an other scholmaister then wit and reason to persuade him therein Can the naturall man bee persuaded that he must first be righteous and then do righteous things and not rather that in doing of many righteous deedes at length hee becommeth to bee accepted for righteous him selfe thereby Or can a naturall man bee persuaded that his fauour with God commeth wholy in respect of an other his doings who hath done him all this good and not rather that his owne doings haue done the moste for him and he that is especially beholding vnto them This commeth from an other teacher then any that wee haue at home it sauoureth not of the earth it is from aboue Ceasse therefore to maruell at suche diuersitie of doctrine when the scholemaisters that teach are so farre differing one from an other as heauen is from earth The seruauntes of God giue ouer their owne righteousnesse they finde nothing in it they doe clearely see it will not goe for payment and therefore doe betake themselues to the merites of an other Neither doe they onely say that they bee vnrighteous in them selues but with griefe doe finde and feele it to be so within them selues But howsoeuer they stand rotten in their own root they are notwithstāding strongly stayd in Iesus Christ whose obediēce they do make so great an account of as if it were their owne perfourmed by them selues The thirde thing that wee doe receiue with Christe is Sanctification or holinesse of life This sanctification followeth immediately after righteousnesse in the place which before I haue alledged For it is not onely requisite that wee should remaine righteous by the obedience of one man once perfourmed but that our whole life should continue consecrated vnto the seruice of him in bringing foorth such fruit as hee hath appointed That righteousnesse which before we haue heard of is as the tree and this holinesse is the fruit therof The nature of our Sauiour Christe was free from all infection not hauing in it any remnaunt or relique of sinne and therefore he was sanctification it selfe and perfectly sanctified When wee beginne to separate our selues from the common corruption of the worlde and bend our selues to purenesse of life approued before God this is the worke of Christe sanctifying and working true holinesse in vs For of our selues we are prophane and vnholy voyde of these fruites of righteousnesse whiche are wrought in vs by Christe The cause why a number do mislike such deedes and conuersation both in them selues and also in others which an other sort of men doe approue delight in following after them with all greedinesse of desire is for that Christ is become sanctification vnto the one sort of people and not vnto the other who continue in their prophane and corrupt wayes not finding any want therein when the other sort are vexed grieued to see such doings abound in others and tormented in them selues if at any time they shall of infirmitie slip into the like not ceasing to apply the meanes whereby they may get victorie ouer them Here ariseth a question necessarie to be discussed whether righteousnesse be in the children of God before sanctification and holinesse of life or good works and holy life do goe before iustification being in his before they be acceptable vnto god Wherein notwithstanding that which hath beene sayde alreadie may be thought sufficient vnto any indifferent man yet it shall not be amisse to adde some more force and strength vnto it It is proued that righteousnesse goeth before good workes Rom. 4.6 where the testimonie of Dauid is alledged pronouncing him blessed and happie to whome the Lorde imputeth righteousnesse without workes And leaste any man should thinke this to bee ment of the ceremoniall workes the verie wordes of the Prophete are cited in the next verse folowing affirming blessednesse to be in the remitting of sinns vnto vs and not in the admitting of good workes for vs If the Apostle doe ioyne with the Prophete in this that God imputeth righteousnesse without woorkes then must I demaund of the aduersaries whether this righteousnesse imputed without woorkes doth exclude all woorkes or but some woorkes If it be aunswered that all kynd of working is not seuered frō this iustification and righteousnesse the question is againe whether those workes that stand with iustification and righteousnesse goe before it or spring of it and so come after it Heere their aunswere is we are iustified withoute woorkes going before but not withoute workes folowing it making this iustification that is saide to be without woorkes to shut out onely those woorkes that are before a man be iustified but not the other For their opinion is that wee are iustified by them wherevpon it followeth necessarily that righteousnesse goeth before holinesse of life that good workes do followe from a man iustified alreadie and are not sent before to iustifie him therewith that was not accepted of God as righteous vntill those were perfourmed The Apostle is plaine in this matter to the Ephesians God which is riche in mercie euen when wee were dead in sinnes hath quickened vs c. There were no woorkes then that went before to quicken vs seeing it is sayde that when we were deade in sinnes not onely sinners but also deade in sinnes God hath quickened vs. This proueth plainely that our good workes and holinesse of life did not procure righteousnesse vnto vs when the matter is cleare that wee were dead in sinnes when he in mercie quickened vs. In like manner the Apostle proueth that holinesse of life is a fruite of them that bee alreadie the seruants of God but now sayth the Apostle beeing freed from sinne and made seruaunts vnto God you haue your fruit in holinesse and the end euerlasting life There is no woorke acceptable vnto God without fayth and persuasion of his good will towardes vs whether it be done at the desire of vaine glory or at the motion and instinct of nature iudging that woorke to bee lawfull and honest For it is fayth that doth purifie the heart and the ende of the commaundement is loue but so that it bee of a fayth vnfeined The tree must be good before the fruite can be good For an euil tree can not bring foorth good fruite Against this it will be excepted that Abraham in offering of his sonne Isaac vppon the altar as sayth the Apostle Iames was iustified and therefore that the works of men eyther vnrighteous before or else but in parte acceptable doe iustifie them and make them rightly to be accepted of God. It appeareth in Genesis that Abraham was iustified before Isaac was borne for the offering of whome vppon the altar the Apostle Iames sayth that Abraham was iustified For in that Chapter it is written
not onely purposed but also practised not some one worke alone but many works long continued Neyther would he haue sayde of that or those works that they were imputed vnto him for righteousnesse but that they wrought his righteousnesse eyther wholy or at the least in part But the purpose of the apostle is to signifie that a true faith is fruitfull in good works and is witnessed by thē and that it is impossible that a true fayth should not be rich in good workes or that righteousnesse should be without holinesse of life For it is impossible that we receiuing comfort in his mercies by fayth should not witnesse the same by a life framed to the liking of him of whome wee haue those comforts The last of these benefites that we receiue by Christe is Redemption that is the deliuerie from all daunger affliction and corruption It is the fruite of his resurrection to raise vs out of all extremities euen from death and the graue and to place vs with his Saintes in that glory that hee hath purchased for vs. Thus is redemption taken for our fredome and deliuerie from our wretchednesse For we hold not with the aduersaries of god his grace that our good deeds do redeeme vs from the daunger of our euill doings neyther yet that by prayers or satisfaction whatsoeuer we can deliuer eyther our selues or other from the daunger in this life and much lesse in the life to come We confesse that howsoeuer we humble our selues by repentance prayers and fruits of good liuing whē his rod of correction is vppon vs that it is onely the free benefite of Christe to deliuer from the daunger thereof and to put an happie end vnto it Wee doe not thanke our deedes for it when wee come foorth of trouble albeit that we haue plentifully brought foorth the fruites of good life We acknowledge it to be onely the worke of Christ who is made of God the father vnto vs redemption to deliuer vs from sinne and all those punishments that come vnto man for it In this benefite of Christ there appeareth a great difference betweene the childrē of God and the children of this world For the children of God glory in trouble knowing that it will bring vpon them experience and tryal of god his goodnesse in the ende as the Apostle teacheth vs. For Christ is made vnto them redemption frō sinne and all the punishments thereof whereas the vngodly howe so euer in prosperitie they fleshly bragge of their hope in god Yet when affliction commeth they are without all heart comforte or courage For why in truth they knowe not that Christ is made redemption vnto them to deliuer them from all that danger that commeth for sinne as well as from sinne it selfe This persuasion causeth the godly in all their afflictions and necessities whatsoeuer to stay them selues in godly conuersation both towarde God and man with patience and assured hope of an happie ende when as the vngodly eyther murmur against God eyther else fall into some one euill dealing or other therby to purchase their deliueraunce which is an assured testimonie that they doe not looke to haue it from the Lord. Nowe wee haue heard what seuerall benefites do come with Christ and that we do not receyue him naked and alone but according as he is giuen vnto vs from God the father clothed with wisedome righteousnesse holinesse and redemption Thus is he giuen vnto the beleeuers and thus is he receiued of the beleeuers And heereby wee may clearely vnderstand what faith is euen that which findeth all want in it selfe and al plentie in Christ that is poore at home and rich abroad that in her necessitie boasteth and is comfortable in an other mans plentie that neuer resteth in her selfe nor any thing of her own haue she neuer so great plentie in respect of others and yet is ioyfull comfortable and well payde and satisfied with Christe in her greatest want For faith is not so highly commended as it is a worke of ours for so it is imperfect as all others be that come from vs but bicause it giueth all glorie from vs vnto god Therfore hath it so iust commendation in the woorde of God wee giue the most vnto it bicause it giueth nothing vnto vs that God may haue all glorie and that he that will glorie may glorie in the lord We doe not exalt it aboue other thinges that proceede from vs bycause it doth exalte vs but bycause it doth abase vs that Christ may be exalted therefore do we magnifie it For faith findeth perfection in God and imperfection in vs Fayth findeth true wisedome to be in Christ charging all the worlde with follie in their wit bee they neuer so wise in the opinion of men before they be lightened with the vnderstanding of his wisedome set foorth in his worde Fayth findeth true righteousnesse in Christ alone and chargeth all men with vnrighteousnesse in them selues as withered braunches proceeding out of the rotten stocke of Adam their first father vntil we be grafted into Christ the root of all righteousnesse Faith findeth true sanctification and holinesse of life in Christ and chargeth all men howe ciuily and honestly so euer they liue in the iudgement of men to bee of a prophane and vnholy nature and disposition except they haue it refourmed by speciall grace from Christ Faith findeth deliuerance from all daunger in Christ and chargeth the deeds of all men with want of abilitie in that behalfe Thus we learne that fayth doth finde all those things in Christ and the want of euerie one of thē in the nature of man nay which worsse is a counterfet of euerie one of them deepely imprinted in vs a counterfet wisedome of man his wit and inuention for the true wisdome of his word counterfet righteousnesse of our corrupt works for the true righteousnesse brought and wrought by Christ alone a feined deuotion grounded by our owne good intent for holinesse and sanctification of life and well doing guided and directed by his worde a false persuasion to auoyde daungers by our owne satisfactions in stead of an assured standing to his redemption and deliuerie in all our necessitie and wantes These are the withered branches of that rotten roote our olde Adam and the nature and disposition of all men goeth this way except they be reclaymed by Christ as all those be in his appointed time that shal inherite with him in his kingdome In as much as we do clearely vnderstand what is in vs before that Christ shall call vs it shall be profitable to consider whether after that Christ hath layde clayme vnto his and giuen them that in truth which before they had in shew fayth doth yet finde any such want and lacke that notwithstanding such a chaunge it resteth onely in Christ and refuseth to stand to any desart whiche this newe obedience can clayme The Scripture is plaine that fayth findeth lacke and want in man notwithstanding that hee be
Iames that he that doubteth and wauereth is like a waue of the sea tost of the winde carried away which shall not receiue any thing of the lord Yet herein we are to be admonished that we doe not take either that anguish and feare of the fleshe in daunger and trouble or yet the weakenesse and feeblenesse of faithe to be that wandering that the Apostle speaketh of For feare and anguishe in trouble weakenesse also in faith are euer to be founde in fleshe and wil not be vtterly remoued so long as we abide in this mortal life That prayer that by faith holdeth out and continueth notwithstanding this feare of the fleshe and feeblenesse of faith to sollicite the Lorde is sure to speede of her purpose at the last For patience wil bring experience of his goodnesse and experience bringeth hope for by continuing our prayers to the Lorde in the time of trouble we are sure to finde suche mitigation thereof as not onely maketh it so tollerable that it may be borne but also leadeth vs to a further hope in that experience of mitigation alreadie had whiche thing is better learned with vse then it can be made plaine by any rule Onely we haue to take heede lest we should let goe the experience of his goodnesse towardes vs either in hauing taken away trouble at our request or else in hauing asuaged the rage thereof for experience strongly vpholdeth hope and mightily battereth downe despaire And nowe to incourage vs to prayer we haue not onely a commaundement for it whiche maketh our obedience herein better then a sacrifice offered vnto God our contempt and neglecte of prayer sinne and rebellion against God but also most plentiful and louing promises to allure vs with assured hope of rewarde as it is written in Matthewe Aske and it shal be giuen you Knocke and it shal be opened Seeke and ye shall finde What man is there among you whiche if his sonne aske him bread would giue him a stone If ye then which are euil can giue to your children good giftes howe muche more shall your Father whiche is in heauen giue good things to them that aske him These promises whiche are grounded in the mercies of God haue made the godlie conceiue hope to pray vnto him and not their owne worthinesse nay they haue turned away their eyes from the feare of their owne sinnes after the hope of these promises made in mercie vnto his A notable example wherof we haue in Genesis where Iacob after he confessed that he was not worthie the least of those benefites whiche he had alreadie receiued yet notwithstanding is imboldened to pray for other benefites because God had promised The promises of God are founded in his mercie and therefore perfourmed because of his mercie These promises made al the godly that euer were in any age bolde to pray We therefore hauing the same promises haue also the same hope and holde of his mercies that they had and the same cōmendation of our cause and suites whatsoeuer For all their hope did hang and depend vppon the goodnesse of God promised in his word therefore let vs not be guiltie of so greate sinne againste our owne soules as to be disobedient by our neglect of prayer to the lawe and commandement of our God neither yet so iniurious vnto the Lord as through infidelitie and mistrust to call into question the veritie of his worde and trueth of his promises which are perfourmed vnto vs in our mediatour and redeemer Christ Iesus in whom all the promises are fulfilled When the question is then of our vnwoorthinesse let vs call to minde that there was neuer any man vpon the earth no Saint or seruaunt of God howe holie or blessed so euer that was heard for himselfe or had the promises perfourmed vnto him in respect of his owne worthinesse but onely in and for Christe to whome the promises were made who is the heire of all things as it is written to the Hebrues and therefore no man hathe true title to any promise of blessednes but in his name and for him because he is a part and member of Christ who is Lord of all hath true title therevnto Our hope ariseth in the right of Christe our clayme is good in his title our comfort commeth by his interest We beeing therefore members partes of him haue lawfull title in his name who is the true and lawfull heire of all the inheritaunce notwithstanding that in any title that we can shewe for our selues as from our selues we remaine without hope of any help or comfort by suite to recouer any thing at all a deede of gifte being before made vnto the Lord Iesus of that inheritance and all that belongeth therevnto Euerie gifte and graunt that is made passeth in his name and whatsoeuer suite is recouered apperteining to our happie estate it is entred likewise in the title right of him and is giuen vnto vs because we are members of him The firste Chapter of the Epistle to the Ephesians maketh plaine proofe hereof that we haue no spirituall blessing but in Christe because we are his and in him whom the father hath appointed the lawful inheritour of all thinges It is in plaine wordes affirmed by the Apostle to the Corinthes that the faithfull are by the appointment of God the Father in Iesus Christe who is made vnto them as before wee haue heard wisedome righteousnes holinesse redemption that he who will glorie may glorie in the Lord. Those therefore that enter their suites and petitions to God the Father in the title and right of any Saint Angel or Apostle whatsoeuer whether they passe in their names alone or in Christe his name and theirs together they enter their suite amisse and therefore shall neuer profite by it They take vpō them to frustrate that graunt made from God the Father to Iesus Christ alone making an alienation thereof vnto others at their owne will and pleasure cancelling that deed of gifte and forging a newe wherein the virgine Marie and others are made parteners with him affirming that the suites and petitions must proceede in their name also as well as his That blasphemous prayer of theirs is not vnknowen vnto any Tu per Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas ascendit Thou Christ for that bloud whiche Thomas for thee did spend make vs clyme thether whither Thomas did ascende If they woulde qualifie their speeche their owne practise will condemne them For they haue prayed to bee accepted in the title right and deseruing of the Sainctes making mediatours to him who is for vs alreadie and our alone mediatour in deede making him as a straunger or enimie rather to be appeased by others when as in verie deede hee is our best and deerest friende appointed our mediatour and standing on our part to appease other Whose affection that it standeth better towardes
vs then the affection of any Sainte or Angel herein we may be persuaded if we be not willingly and obstinately blinde for that he hathe tasted of that infamous death of the crosse for vs when we were enimies to him The like affection was neuer founde in anie Saincte or Angel towardes vs Shall wee then make him further off in affection then the Angels and Saintes and that they shoulde be sooner inclined to pitie towardes vs then hee and therefore wee shoulde beginne with them in our prayers for the appeasing of him This is not to make him the peacemaker but the partie to be appeased This is not to make him the man that should make them one who were at variance and debate but to make him one of the two that beeing at variaunce were to be made one The word of God appointeth him the onely mediatour and peace-maker betweene the righteous God and the vnrighteous man it is therefore the woorde of man and no worde of GOD that maketh him the partie that is at variaunce with man and must be reconciled by an other Is he who came downe from heauen leauing so greate glorie and laying downe his owne life for vs when we were his enimies nowe become so cruel that Saintes and Angels must be made for vs to stay him Is the matter fallen out so farre otherwise then he could discerne that comming with the minde and affection of a mediatour for vs he cannot nowe without a mediatour be at one with vs The Leuitical priesthoode did shadowe out vnto vs the priesthoode of Iesus Christe Their highe prieste was their mediatour and peace-maker that in offering vppe sacrifice made peace betweene GOD and them but there was neuer any meanes appointed to appease the priest nor any mediatour made for the people vnto him neither yet any ioyned with him It appeareth in Leuiticus that it was vnlawfull for any to abide in the Tabernacle of the Congregation when the prieste went into the holie place to make attonement vntill he had made an ende Wherein was plainly signified and established the trueth of the alone mediatour Christe Iesus in whome the trueth of this shadowe and figure was apparantly seene For when he was to offer vppe himselfe for our sinnes had he any helpe from any Saint or Angel Was there at any time suche infirmitie seene euen in the best of his Disciples as then when the Lorde went about the worke of our redemption all forsaking him and some swearing and forswearing that they neuer knewe him For it behoued him to goe about that worke alone not beeing ioyned with others nor hauing helpe or aide from any It wil be graunted that in the worke of redemption there is none to be ioyned with Christe but that he alone is the mediatour of redēption finishing that him selfe none otherwise then as the high priest was alone in making attonement for the people but in the mediation of prayer intercession they say that others are to be ioyned with Christ and that Saintes and Angels are to be made on our part and for vs vnto him Let it be shewed then that there was appointed of God or practised in the Leuiticall priesthoode any mediatour of intercession for the people vnto the high priest whiche must haue beene shadowed out there if there had beene any suche thing in trueth brought by Christe and therefore nowe to be vsed of vs. For according as it is written to the Hebrues The priestes that according to the lawe offer gifts doe serue vnto the patterne and shadowe of Heauenlie thinges This whiche hath beene said of faithe in the mercies of God shewed vnto vs in Christ the alone mediatour and redeemer teacheth vs to be humble in all our prayers refusing all our owne righteousnes deseruing casting off all the opinion therof hauing al our hope to be heard arising only in respect of the mercies of Christ assured vnto vs by faithe remembring alwayes that the proude Phariseie boasting of his good deeds in his prayer is refused when the poore Publicane is receiued making mention of nothing but his miserie sinne wretchednesse and therefore appealing vnto mercie in earnest suite calling vnto God for that alone In that prayer which is appointed vs by the Lord Iesus we do call God Our Father to assure vs of his tender fauour towardes vs For that is as we haue heard aboue all things required neither is it possible without this persuasion of his fatherlie affection to please god For without faith it is impossible to please the lord Therfore is it set in the beginning because without it there is no enterance vnto him nor hope of beeing heard at his handes Neither must we only be persuaded that the Lord fauoureth vs and is become a father vnto vs but also that in regarding our prayer hearkening vnto the petitions that we shal make he will make knowen this fatherly affection good will that he doth beare vs For when we are about to pray vnto him we are charged to be mindefull of this that he is our Father and so to cal him because in the hearing of our requestes we shal be assured so to finde him Marke it wel therfore that when we are to pray vnto him we are taught to call him Father The Lord cannot truly be said in any respect to be farr from his yet in praier is he said especially to draw nighe vnto them as appeareth in Deuteronomie in the Psalmes This is the thing that we ought to be resolued fullie of that it is the wil of our heauenly Father by hearing the prayers of his to testifie good wil towards them to giue thē experience triall of it that way to the strengthening and increasing of their faith Being therefore readie to pray let vs consider a whyle of the promises made vnto them that aske Knocke and Seeke that we may be persuaded by them to finde him Fatherly affected and inclining to our demaunds For that doth this worde Father in the beginning of our prayers offer to our consideration His being in heauen that is immediately spoken of after this naming of our Father doeth put vs in minde of an heauenly maiestie and power in him able to goe throughe with the purpose of his good will towardes vs that in nothing our hope of being heard may be hindered This helpe that is offered vnto our faith in prayer doeth tell vs that the heart of man is hardly resolued of this thing in trueth that the Lord is so present alwayes by good will power and effect at the suite of his seruauntes that thereby they take true triall of his greate good will towardes them matched with heauenly power maiestie and glorie for the perfourmance thereof And that there is great difference betweene this faithe and those opinions that commonly men are wont to conceiue of god For the common prayer of the greater sorte notwithstanding they be liberall
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their
we haue so often heard of before when he prayeth that the people of God may haue their punishmentes remoued when they call vppon him there is alwayes added the condition of turning from their sinne either in expresse wordes or else in wordes that necessarily importe the same As to take one example for many in that Chapiter hee hath these wordes When Heauen shall be shutt vpp and there shall be no rayne because they haue sinned against thee and they shall pray in this place confesse thy name and turne from their sinn when thou doest afflict them then heare thou in Heauen and pardon the sinne of thy seruauntes and of thy people Israel when thou haste taught them the good way wherein they may walke so that the turning from sinne is necessarily required of them that doe looke for the forgiuenesse of sinne And then especially when the Lorde shall testifie against vs from Heauen by punishments laide vppon vs wee haue to call to minde our former sinnes and ceasse to be carelesse and secure therein For when the Lord forgiueth sinne hee also cureth sinne not suffering vs any longer to sleepe in the same beeing snared with the baytes and allurementes thereof but begetteth in vs a new care to shake it off and a new watchfulnesse ouer it There is added to the end of this petition For thine is the kingdome the power the glorie for euer which doeth admonish vs of sundrie profitable instructiōs for by it we are taught what shuld be the end of our petitions why we would haue thē graunted euen that his kingdome power glorie may be aduāced For as we haue learned before while that the Lord frameth his to the obedience of his wil giueth good things vnto thē remoueth euil thinges from them his name is halowed his kingdome cōmeth his wil is done here in earth for by dealing thus with his seruaunts he will be knowen to rule and reigne here vpon earth be glorified in the same This desire therefore to haue him glorified should bee bothe at the beginning and end of our prayers whether our suit be for spirituall graces or for tēporall blessings By this also our faith is strengthened in the hope to obteine our petitions because the Lorde cannot neglect the glorie of his name and the honour of his kingdome whiche dependeth vpon the perfourmaunce of his mercies towardes his seruauntes that call vpon him therfore our hope cannot deceiue vs beeing ioyned so neere vnto the glorie of our God. Moreouer in this we are admonished that it is not the worthynesse of our selues nor yet of any other but the honour of his name that commendeth our suites and petitions vnto the lord Finally heerein we are admonished of a speciall worshippe and seruice which is thanks giuing vnto GOD when soeuer wee receiue any benefite of what kinde soeuer For we acknowledging in our prayers not onely that hee hath the disposing of these benefites but also that his kingdome glorie honour consisteth in the rewarding of his with the same shall be found traytors to the crowne of his kingdome if after benefites receiued wee doe not by thanks giuing confesse and acknoweledge the same This giuing of thanks is a speciall worshipp and seruice of God in somuch that the Lorde reiecting sacrifice placeth his honour in thanksgiuing Will I eate the fleash of Bulles or drinke the bloude of Goates sayth the Lord by his Ptophet Offer vnto God praise and pay the vowes vnto the moste high and call vppon mee in the day of thy trouble so will I deliuer thee and thou shalt glorifie me And in the laste verse of that psalme it is said that he who offereth praise vnto the Lord doth glorifie him Whereby it appeareth that the Lord esteemeth thanksgiuing as a speciall worship and seruice of him whiche may well bee perceiued in sundrie places of the Scripture but especially in the booke of the Psalmes It is in deede a seruice of God peculiar and proper vnto the children of god For the wicked are not acquainted with it they see not the Lord his arme in their deliuerances they see not through the instruments that God vseth to helpe thē by into the especiall goodwill and fauour of GOD from whence the godly take those healpes to come as a plaine profe therof Therfore doth the Prophet say The voice of ioy and deliuerance shal be in the tabernacles of the righteous saying the right hand of the Lorde hath done valiauntly Hee maketh it the peculiar worke of the righteous to reioyce in the Lorde and in heart to prayse him For notwithstanding all people taste liberally of his benefits yet the feeling of his fatherly goodnesse whiche procureth giuing of thanks in deed is proper onely vnto the children of God. It is a singular priuiledge that he doth vouchsafe his elect alone when he giueth such a sweete taste vnto his benefites as driueth their heartes to reioycing and giuing of thankes not onely in the comfort of the present benefite but also in that hauing receiued an assured token of his fauour they peaceably passe ouer the course of their life assuring them selues that they are had in especiall reckoning and account with the lord Therefore the Prophete is bolde to haue this speech of them Blessed is the people that reioyce in thee they shall walke in the light of thy countenaunce O Lorde they shall reioyce continually in thy name and in thy righteousnesse shal they exalt them selues He maketh it no common matter to reioyce in the Lord but matter belonging onely to the electe and blessed people of God how greatly it pleaseth the Lorde The Apostle wittnesseth in the Epistle to the Corinthes where hee requireth the prayer of the church of God for him in his affliction that when his deliueraunce is obteyned by the prayers of many many persons may giue thanks vnto god Which notably declareth how acceptable a seruice it is to giue thanks vnto God when the afflictions of the children of God serue therevnto and are beecome a speciall ende of the same As wittnesseth in like manner the Prophet The Lorde hath looked downe from the height of his Sanctuarie that hee might heare the mourning of the prisoner and deliuer the children of death that they may declare the name of the Lorde in Hierusalem and his praise in Sion Now if it be demaunded why the sacrifice of thanks giuing is so acceptable a worship and seruice of the Lord The answere is ready because it ascribeth the gouernment and distribution of all benefites vnto the Lord denying them to come by casualtie or chaunce as doe the vngodly whatsoeuer they say in that they are neither comforted truely in them nor yet thankfull for them Moreouer it acknowledgeth God not to be a dead thing and bare name that regardeth not men that serue him in the obedience of his will but that in trueth hee hath a care of his Church helpeth