the sinne aboue all other to offend againste his owne bodie whiche doth committe it Neither are these two especiall braunches of filthinesse forbidden alone in this commandement but also all other vncleannesse and losenesse of life in this kinde and degree The meanes also whiche bring them on and do begett them or being begotten doe cherrish and mainteine them are here forbidden in this commandement as the want of temperaunce and sobrietie in apparell meate and drinke idlenesse euil companie euil speche and filthie communication in the which whiles we doe cherrishe our selues not bridling our affections we do tempt the Lord and running vppon the rockes that he hath forbidden doe hazarde our chaste behauiour For we haue no warrant of his safe conducting of vs vnder those sayles of vncleannesse but threatening that in so dooing we shall make shipwracke of all honest and chast behauiour For to walke in such wayes hathe no promise of protection from him they are not the wayes which he hath promised to prosper It doth become a christiā which loketh for mercie from Christ to humble himselfe vnto all suche conuersation as he is well assured that the Lorde imbraceth that hee may stande vnder certeyne hope of fauour and mercie from his handes For these thinges before recited and suche like are we forewarned of in the Scriptures to beware of as those thinges that lie in waite to deceiue vs and lay siege vnto our good conuersation to giue it an ouerthrowe Neither is the assault so weake as we suppose commonly that it neede not to be feared but so strong as beeing continued it preuaileth and corrupteth our good conuersation according as it is written to the Corinthes Be not deceiued saith the Apostle euill speeche corrupteth good maners By this one example of euil speech we may learne howe to iudge of all the rest It is not lightly to be passed ouer that he willeth vs not to be deceiued herein For this watche-woorde signifieth that our nature conceiueth not so hardly of the matter and therefore is the sooner to be deceiued by it This forespeeche I say pointeth out the ticklenesse of our corrupte nature and is vsed of the Apostle elsewhere after he hathe giuen admonition to the faithful for auoyding of the like matters as filthinesse foolishe talking and iesting concluding with these wordes Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience We suspect no danger in these thinges but the onely wise God biddeth vs take heede that we be not deceiued Can we nowe continue without feare of these enimies when the holy Ghost hath descried the daunger of them with so many blastes of his owne trumpet or dare we say there will followe no harme when the holy Ghost saith in plaine words that it doeth corrupt good manners and that for suche thinges the wrath of God commeth vppon the children of disobedience And euen in this commaundement we see that the holy Ghoste doth vouchesafe them none other name then the name of adulterie For sure it is that vnder this word they are forbidden by the testimonie of all the learned therefore it is well to be considered howe the holy Ghoste doth terme it and his reason whie he will haue it knowne by that name Sure it is that he is well acquainted with our nature which is accustomed to make small accompt of great euils and therefore to giue them names accordingly he is constrained to name the childe himselfe and cal it adulterie willing vs so to take it and to thinke no better of it whensoeuer we shall let the reyne goe to our affections not restraining them in these and suche like thinges The Prophet Ezechiel saieth in expresse wordes that pride fulnesse of bread and aboundance of idlenesse were the sinnes of Sodome that brought downe fire brimstone frō heauen vpon them Thus the holy Ghost writeth the meanes of vncleannes and filthinesse blameth them for al that punishment that followed their abhominable vncleannesse and filthinesse not to be named teaching vs thereby that we may not mainteine this excessiue eating and drinking proude and wanton attyreing of our selues and surfetting vnder the name of good fellowshippe ciuil behauiour and suche like titles but that we knowe them by the names whiche the holy Ghoste hathe giuen vnto them who knoweth better then we what they are and therefore hathe giuen them their names accordingly Our nature if wee knewe it as the trueth is needeth not to be made tame vnto sathan by any such meanes We are of our selues inclined too much to imbrace him and nothing so wylde that way as were to be wished Being therefore so ouertractable of our selues what madnesse is it to offer him those blockes of aduauntage wherby his temptations with more spede ease may mount vpon vs and thus willingly to holde the stirrup to our owne destruction The heart of man beeing the founteine from whence commeth good or badde may not be suffered to goe at libertie after vnchaste thoughtes but must be kept in with the feare of god For out of the heart of man as sayth our sauiour Christ proceede euil thoughtes adulteries fornication vncleannesse a wicked eye All these euils come from within and defile a man They are not therfore to be cherrished and followed after but to be repressed and beaten backe of so many as feare the Lorde The daunger is not only of the soule in time to come but as experience telleth vs in cherrishing of vncleane thoughtes there is perill towardes the reason and witte of man For howe often falleth it out that men by giuing themselues ouer vnto these thoughtes become madde voyde of witte reason not able to gouerne them selues like other men And therefore hathe that vertue whiche represseth these affections a name with the Graecians which carrieth with it the signification of that fruite and effecte whiche doeth followe it whiche is the preseruation and safetie of the minde For moderation and temperance in this part is the health and soundenesse of the minde and witte of man which while it is wanting is either vtterly ouerthrowen or else so feeble and weake as euerie one may descrie it for the dulnesse and feeblenesse that is in it Adulterie being forbidden the godly chaste life of married folkes must needes be commaunded which that it may be perfourmed Almightie God requireth of his children that they do match thē selues with such as feare him and serue him after his worde suche hathe he promised to blesse As for those that marrie for riches beautie and suche outward thinges when there is not the feare and true worshippe of God ioyned withal they haue alwayes tasted of most grieuous plagues from the hand of the Lorde This vnequall matching of the godly and godlesse for so I call all of them that are not humbled to serue God after his word was the cause of that vniuersal floude whiche
vnto him by deteyning that whiche is his due they are against this commandement also Thou shalt not steale so that it is not vnpossible for one kinde of action to be guiltie both of murder and theft The negligence of man whereby his neighbour receiueth either losse of life or hurt of bodie is forbidden in this commandement The reason is verie good For if the Lord hathe lawfully and in equitie laide vpon vs the care of our neighbour his life by good right may he require at our handes the wilfull neglecte thereof The punishment of suche wilfull negligence towardes the life or bodie of their brethren was moste sharpe and seuere in the olde lawe as we may see in Exodus where the man 's owne life must answere for the life of his brother who perished by his negligence according as the example is sett downe there of a man not keeping vppe his oxe whiche he knewe was woonte to pushe If the oxe were woont to pushe in times past sayeth the holy Ghost and it hathe beene tolde his Maister and hee hathe not kepte him and after he killeth a man or woman the Oxe shal be stoned and the owner shall die also In this offence of negligence are all those transgressours against this commaundement who by delaying to take vppe matters in controuersie or suites of lawe with all possible speede that may be doe by their negligence giue occasion to the fraile nature of man to committe murder or some other mischiefe against him with whome he is in controuersie And if carelesse negligence be thus daungerous howe harde a matter will it be to reckon with the Lorde for deliberate purpose to kepe men at variance and debate that their gaine may grow thereby It wil be a harde matter to answere before the Almightie if wee haue giuen occasion whereby our neighbour hathe receiued losse of life Dauids carefulnesse herein is woorthily commended to all posteritie who when his men breaking through the hoast of the Philistins with the daunger of their liues had brought him water to drinke whiche he so greatly thirsted after and wished for immediately powred it out for an oblation vnto the Lorde and saide Let not my God suffer me to doe this shoulde I drinke the bloud of these mens liues for they haue brought it with the ieopardie of their liues therefore he would not drinke it A notable example to feare vs for being occasiō to any though seruant or inferiour rashly to hazard his life either for our profite or pleasure In this commandement the Lorde is not onely careful to haue obedience from our handes but also from our hearts and tongues so that bothe thoughtes and wordes must come vnder subiection vnto him that neither of them be infected with malice whiche the Lorde so hateth and abhorreth For we must interpret the Lawe according to the nature of the Lord who is the lawe-giuer Man by reason that he onely seeth the deede and cannot discerne of the heart maketh lawes for the outward doeings and punisheth them alone without proceeding further but the Lorde who searcheth the heart and reines maketh lawes for it and punisheth euen the consent of the heart goeing against his lawe in asmuch as the Lord hateth the euil it selfe he cannot but abhorre it wheresoeuer he shall finde it whether in heart hand or tongue It is written in the Epistle of S. Iohn That whosoeuer hateth his brother is a manslear We see then that not onely grosse euils come into reckoning before the Lord but euen hatred settled in the heart although the hand hath neuer beene stretched foorth to execute the same neither commeth it before him as some trifling thing whiche doeth not greatly displease him but appeareth monstrous hauing none other shape vpon it nor other accounte made of it then of murder Thus must we thinke of hatred consented vnto in the heart that it hath a bloudie face in the sight of the Lorde and therefore is to be abhorred and loathed as the crueltie of murder This was the cause why the Lord forbidding hatefull malicious thoughts in this cōmandemēt would giue it none other name thē murder teaching vs that howsoeuer we nurish such thoughts make smal account of them yet his iudgment is plaine that they be no better then murder when the hart is settled in them In the Gospel after S. Matth. we see how the Lorde hateth words proceeding from malice and anger Whosoeuer shall say Foole vnto his brother saith our sauiour Christ shal be worthie to be punished in hell fire Hatred towardes our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth be it word or thoght and maketh it so heauie that the Lord can no longer beare it And bycause wordes bewray that which lurketh in the heart and bringeth it to light that otherwise would not so easily be espied we must keepe some good watche ouer them that from thence we may be ledde to the priuie chamber of the heart to see how al thinges go there for of the aboundance of the heart the mouthe speaketh so that there is no outward thing that can bring vs sooner to the sight and speeche of the heart then can the tongue it selfe whiche if it bee infected with hatred or disdaine sure it is that all thinges are not well at home in the heart and therefore all men must obserue the inclination of the heart by the vsage of the tongue that when it commeth abroade casting forth hatred wrath and debate we may with speede returne to the founteine that is the heart to purge and cleanse the same because we are sure that from thence the tongue receiueth all poyson If we shall preuaile muche in suppressing hatred both in our heart tongue and hand yet is not that all whiche is here commanded For the Lorde in forbidding murder meant not to stay there but in remouing hatred his purpose was to make way passage for merciful dealing towards the life of others And necessarie it was that he should giue vs warning of that stumbling blocke whiche lieth in the way lest we suspecting no such matter should haue imagined that there would haue bene true care for the life of our brother where there was no victorie before ouer our own dispositiō which is altogether otherwise giuen inclined The true profe wherof we shal then haue when our affections shal be stired vp by any dealing which shal mislike vs For then we shal well perceiue wrath to be mightily working in vs which before because it had peraduenture no great matter to worke vpon we thought that we had bene altogether voide of or at the lest not greatly infected therwith But now in this manner of speaking vsed by the holy Ghost who battereth downe hatred when his purpose is to builde vp loue we see that there will be no passage to any louing dealing in trueth but by treading down of our contrarie
this people at the time when they had made an end of the tything of their increase doth declare that they had in charge frō the Lord to relieue with their goodes the Leuite straunger fatherlesse and widowe For in Deuter. before the people should craue of God that hee would blesse their land they must protest in set words that they had giuen vnto the Leuites straunger fatherlesse and widowe accordingly as he had commaunded them and so proceede after declaration of this their obedience to his will to craue his blessing for the people and the lande thus vsing their goods to the commoditie of their brethren in lending and giuing according to Gods appointment they did giue apparaunt tokens of loue towardes their neighbours The Apostle Paule will not acquite him that hath stolne if he shall steale no more but chargeth him that he shall labour that he may haue some thing to giue to him that needeth that way to practise loue and the workes thereof vppon his needy brethren It is not onely therefore the dutie of rich-men to giue something towarde the reliefe of the needy but euen the poore must spare somewhat of their pouertie to the comfort of Christ in his needie members which be it neuer so litle that they offered of their pouertie if there go a willing and a faithfull minde withall is much more acceptable to God then great summes giuen from some wealthie men of their superfluitie onely without like faith or loue vnto the Lord as wee are taught in the parable of the widowe casting in her two mites into the treasurie which are iustified by our sauiour Christe to be more then all that the riche had cast in because theirs was of their superfluitie but hers of her pouertie If any ought to be dispensed withall from declaring their loue in this parte it is very reasonable that he who by reason of his long loitering in acquaintāce with stealing idlenes was become through custome whiche is an other nature vnapt for labour should be discharged vpon the maintenance of him selfe by some honest trade yet notwithstanding euen hee standeth charged from the Lorde to reserue some thing for the prouision of his needie members To encourage vs to duetie in this part of mercifull dealing and giuing to the needie the Lorde doeth promise that it shall bee paide vs againe in our greatest need For thus saith the Prophet Isay If thou refresh the hungry and troubled soule then shall thy light spring out in darknesse The Lord shall satisfie thy soule in drought and make fat thy bones and thou shalt be like a spring of water whose waters fayle not A great blessing of God to be prouided for in drought a godly forcaste to lay vp in prosperitie that whiche we may be assured will not only come againe but also will be sure to watch that time when for our neede it shall be moste welcome vnto vs. Who would not be content to giue if he might be sure to haue it againe at his moste neede And beholde we haue letters patents from the Lorde vnder the broade seale of his bloude for the findeing of that wee haue laide out for him euen in our greatest neede How can we then be slack in the liberall laying out of some thing for an euil day according to the counsell of the holie Ghoste in Ecclesiastes Giue a portion sayth he to seuen and to eight for thou knowest not what euill shall be vpon the earth Moreouer the sentence of that great day proceedeth against the damned persons in this fourme Departe from me ye cursed into euerlasting fire whiche is prepared for the diuel and his angels for I was an hungred and ye gaue me no meate I thirsted and ye gaue me no drink I was a straunger and ye lodged me not I was naked and yee cloathed me not sick and in prison and ye visited me not Verilie I say vnto you in as much as ye did it not to one of the least of these ye did it not to me And if the promise cānot drawe vs the forme of sentence must necessarily prouoke vs to obedience heerein We learned before that negligent delaying whereby our neighboure is indaungered in his body or life was forbidden in this commaundement and then is speedy helpe and diligent vsing of the present occasion that is offered to doe our neighbour good giuen vs heere in commaundement Wee haue a singular example of this in the fourthe of Hester where Mardocai telleth the Queene that if she should let slip that present occasion then offered her to doe good vnto the Iewes shee and her fathers house shoulde perish and yet deliuerance would appeare vnto the Iewes from some other place In like manner Iob professeth that hee had not caused the eyes of the widowe to faile in longe looking and wayting before their request were graunted but had with all spede satisfied her desire acknowledging it for a greate offence if hee had bene but slack therein euen such as if he should haue bene guiltie therof might iustly haue brought a curse vpō him Our naturall inclination goeth wholy amisse in this commaundement as in the rest which notwithstanding it lye hid in some more cloasely then in other for all the it is not so cunningly couered in a ny but that it is disclosed and discerned when occasion is offered The man that is borne again vnto the hope of euerlasting life doth so cleerely perceiue his infectiō heerin that both in hart word he acknowledgeth the great necessitie benefite of a sauiour redemer being priuy vnto himself not only of many euil fruts the haue appeared in his life cōtrarie to this commaundement but also of a disposition within that is naturally prone inclined to offend heerein The hope that he hath in his mediatour and sauiour Christ Iesus doth not make him secure and carelesse in his sinne following the inclination of his owne heart but leadeth him to a continuall strife and debate with it because it is against the honour of his God and sauiour to whom he well perceiueth that he is onely beholding for his saluation and quickeneth him to all louing dealing which is so often commended and commaunded of his good and mercifull father The naturall man seeth not any such inclination in him selfe to wrath or dulnesse vnto louing dealing with his neighbours as through the grief therwith driueth him to make much of the alone Sauiour and redeemer Christe but when he is charged with his offences that burst foorth contrary to this commaundement hee maketh light of them and putteth them vp in a common bagge saying all men haue infirmities neuer so touched with it as hee can bee compelled to magnifie the grace brought by the alone mediatour Christ and much lesse is he driuen to any earnest warre with it or great care to profite in the works of loue that are contrarie to it To conclude this commaundement if
should stande charged towards his crate good name then towardes his goodes For as the holy Ghoste witnesseth in the Prouerbes good name is better then great richesse and the louing fauour of men whiche doeth followe it is aboue siluer and aboue golde This must cause vs to become carefull lest we should annoy him in so great a benefite and treasure of his as credits and good name is by good right accounted of by the holy Ghoste The togue therfore is here inioyned not to caste foorth by want of loue any suche speech as might leave behinde it the stayne and soyle of infamie reproche vpon his neighbour That the hurt and annoyance of the tongue may rightly be considered vpon it shal be good to proceede to the danger and damage of it particularly The first is when in open place of iustice iudgement any man shal of malice and will will testifie or depose that whiche is vntrue against his neighbour Which howe heynous a thing it is before God may appeare by the punishment that the Lord did appoint for the transgressours herein whiche was to haue the same punishment that he should haue had whō they did falsely accuse if the accusation had beene proued true As it is writen in Deuteronomie And the Iudges shal make diligent inquisition and if the witnesse be found false c then shall ye doe vnto him as hee had thought to do vnto his brother so thou shalt take euill away froth of the middlest of thee and the rest shall heare this and feare and shall from henceforth commit no more an such wickednesse among you Therefore thine eye shall haue no compassion but life for life eye for eye toothe for toothe hande for hande foote for foote The false witnesse therfore in the judgement of God is as great an offender as if he had done that in deed himself whiche vntruly he doth charge another withal therefore must he reckon with the Lord for committing that sinne himselfe howe heynous soeuer it shal be that by his testimonie and speeche an other is wrongfully blamed for As for example if he shall wrongfully accuse a man of murder he is in the same fault before God as if he should haue cutte any mans throate for false witnesse maketh them doers of that which vntruly by wordes they put upon others And because of the daunger that might grow herein the Iudges were charged not to receiue testimonie of one alone against his neghbour but at the lest two should testifie in euerie matter before any judgment should go against the man. For when the testimonie of two or three is thoroughly examined the falsehode if there be any may soone be found out whiche might ham better couert vnder one mans testimonie alone This may teache vs howe carefull the Lorde is to preserue the credite Of man from the malice hatred and venome of a false witnesse The Lorde also hathe charged the judge moste strictly that he hurt not the right and cause of any man with his tongue and sentence so carefull is the Lorde to keepe vs harmelesse from this member that is so tickle vnto euil Therefore Iudges and those that be in place of iustice are charged in Exodus not to ouerthrowe the right of the poore in his suite but to keepe them farre from a false matter either to pronounce it or to admitte of it because as it is there saide the Lord wil not fie a wicked man They are forbid there to receiue giftes because those wil blinde the eyes of the wise These are the charges that be giuē vnto them that sitte in place of iustice For the Lord meaning to make an harborowe againste all the winde weather of an euill tongue woulde neuer leaue the parte vncouered where the weather were likes to bring the greatest daunger And if the Lorde so mislike false witnesse that he would haue no place to be a sanctuarie for it he can neuer abide that wrong to be offered vnto him that his owne sacred seate of iustice should become the throne thereof It is no small matter before the Lorde to dare defile his seate with a false sentence And notwithstanding it seeme no one matter to pronounce a false sentence and to beare out an euill man or euill matter yet is it amongest the euils of the tongue the greatest to ouerthrowe the right of the righteous and to iustifie the wicked and so muche the more because that throne of the Lord place of iustice execution for the wicked is by that meanes made a denne of theeues and wickednesse Can there be a more monstruous sinne then this of the tongue to adiudge him the garland and crowne of a cleare and iust man who hath deserued the hyre and punishment of reproche euen from the seate of the Lord And whiche more is to make the Lorde to put the crowne vpon the head of the wicked and the halter about the necke of a iust man whyle sitting in his place and seate as it were in his name and for him they doe it iustifying by their sentence a wicked man or wicked matter whome the Lorde abhorreth and condemning the iust whom he approueth The Lorde doth threaten them that sitting in place of iustice and iudgement do bolster euill men and euill matters with those punishments and that in this life that of all others they doe moste mislike euen to be in contempt reproche and inwarde misliking of the people according as we are taught by the holy Ghoste in the Prouerbes It is not good to haue respect of any person in iudgement He that saith to the wicked thou art righteous him shal the people curse and the multitude shal abhorre him but to them that rebuke him shal be fauour and vppon them shal come the blessing of goodnesse It is feared lest if men should set them selues in that place against euil men causes it were the way to make them subiecte to displeasure and losse of fauour with many without any gaine of good report but the holy ghost saith in that place that the blessing of good liking shal be vpō such wher as the other labouring by vpholding euil matters either to keepe friendship or otherwise to make all stand in awe of their displeasure so to speake of their greate authoritie with admiration of it shall finde the contrarie euen the secret misliking of al howsoeuer for a time feare may keepe it in that outwardly there be no exclamation outcrie against it In the word of God not onely those are charged with this sinne of false witnesse that first sett on foote and erecte a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it do vphold the same For notwithstanding it were set vp yet must it of necessitie fall downe againe if it should finde none that would by the receyuing and approuing there of
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
holden as a chaste wife that spareth not to sport and pleasure her selfe with others besides her husband It is written to the Corinthians that loue thinketh not euill against him whome it loueth nor reioyceth not in iniquitie done against him whom it tendreth If then we shall loue our neighbours our thoughts must bee kept vp from thinking any euill or by thought intending any wrong against them For the thoughts of a man that truly loueth an other imagineth nothing that hee knoweth may hurt him and therefore he is further frō reioycing and delighting in it No man can denie but that we doe owe loue vnto our neighbours therfore may not our thoughts haue libertie by deuise and desire to hurt harme or hinder them in wishing their delightes and comforts from them or wishing our vse of them which can not be but with the vexing or annoying of them Whē such things aboūd it shal be proued that loue is not true in vs for loue thinketh not euill neyther reioyceth it in iniquitie behold how we are sent for triall of our loue towards our neighbours euē to our thoughts It is a common saying that thoughtes are free that they pay no tribute any where and it is true among men they answere not in any court But the Lorde God requireth tribute of them arrayneth them maketh thē hold vp their hand at the barre kepeth a court for them and setteth fines and amerceaments vpon the heads of them wherin his court hath the prerogatiue and preeminence aboue all other For bare thoughts feare not earthly magistrates but the heauēly iudge who searcheth the hart which can not be sounded by man bindeth euen the thoughtes vnto obedience and exacteth dutifull obedience from them whiche they neyther may nor can by any shewe of righte withhold him This matter requireth some plainer spech to cōceiue the cleare sight of it Sometime our thoughts shal be wandering this way and that way and yet the desire not styrred to hearken after them or to be set aflote with them euen then is mater offered to humble our selues For why shuld not our thoughts keepe them stayedly vpon good things and stand vnto their dutifull seruice And though the Lord be content to beare with vs when there is no desire or longing appetite why should not wee bee grieued that any thing in vs should make so many escapes from the Lorde and so many attempts to giue him the slip This hath in it matter of misliking that there should be any such vntowardnes in vs and that our thoughts shuld be so vnruly as euer and anon they are to bee called home to giue their attendance This surely ought to humble vs euen in this respect Moreouer these thoughtes are not only out-straying them selues but also soliciting and alluring our desires and affections to rebel with them This also can not but make vs humble careful and watchfull Remember then where no desire doth ioyne with the thoughts of our mynd yet is there occasion why such thoughts shuld be misliked of and we euen to be wearied with thē and vexed at them desiring after a godly and patient manner to haue this tickle and vnstable estate chaunged with that which shall abide free frō these pricking prouocations vnto euils according to the example of the apostle who notwithstanding he had maruellously profited in al obediēce maruellously preuayled in keeping his consent from euil so that he did the euill which he would not yet in this estate and in the consideration of the rebellion which he did see in him notwithstanding hee gaue no consent therevnto he cryeth out and saith Wretched man that I am who shall deliuer me from this bodie of sinne Miserable therefore is that religion of Rome that telleth a man there is no care to bee had of thoughts so that our desire doe not with ful and setled affection followe after them and bathe her selfe in them Sometimes our concupiscence and coueting thoughts get the desire and affection of our will to hearken vnto them for sometime and to conferre with them which desire and affection of our will after some better aduisement taken letteth them goe and yealdeth not any consent to ioyne wholy with them this is a degree worsse then the other and therefore more to bee misliked yet notwithstanding the consent is not setled without the which the Papistes and that religion of Rome say that the matter is a matter of nothing nothing to bee weyghed or esteemed of In this kynde sometimes wee beate backe suche tentations verie soone when our desire hath bene but a little while with them hauing had verie litle liking of them or conference with them Sometimes againe after some long time of conference had standing in a mammering what to do sometimes liking well to go with them and reasoning for them and anon conceiuing something to the contrarie at the last with muche wrastling and much adoe we wring our selues out of the handes of them here is not yet their full consent But what thē is not the occasion doubled why we shuld bewaile our weaknesse and lament our pouertie that stand in so great daunger to become euen slaues vnto sinne and to ioyne wholy with it Is there not cause though it be pardoned that yet it should be acknowledged faultie as it is and his mercy exceeding great in working our riddance from such a dangerous snare wherein we had intangled our selues with so great peril as that was and also our owne too easie inclination thervnto is to be pitied bewailed and confessed of vs yea and with feruent prayer so much the more to be holpen For in such lusts there needed but one blast more and we had ben wholy carried with it and the conception had ben perfect so that we could not haue auoyded after this conceiuing but haue nourished that monster whatsoeuer vntill it had bene brought forth for concupiscence after conception bringeth forth sinne The daunger then is great for our desire to haue any familiaritie yea but a time with those thoughts For if it goe hand in hand with them there is daunger of suche aioyning with them as it shall conceiue thereof and nourishe that monstrous seede vntil it come forth a mightie huge monster This is the cause why the Apostle warneth vs to take heede least suche desires make any abode with vs and be suffered any time to rest vpon vs least we conceiue by them and so afterward willingly and wittingly nourish them vntill they come to light In the same consideration wee are warned in the Epistle to the Ephesians that the sunne should not go downe vpon our wrath that we should not sleepe with those passions and suffer our selues to continue in them any time vnrepelled and not driuen backe least vnhappily wee should conceiue of the comming and continuing together that mischief which being once conceiued it shall not grieue vs to nourish be it neuer so ougly and monstrous in
ground of our heart and loue seeketh not all her owne but oftentimes frankly and freely giueth of her right vnto god Herein also we may discerne that loue hath great things in it that it mightily carrieth the affections to that which it loueth keepeth them occupied there euen oftentimes to the neglect of it self The rarenes of it and the great mesure that we shall see our selues come short thereof must force vs to often earnest prayer to God for it wherin it shall be profitable to remember that this not seeking of our selues but the good of others is in trueth the next way to benefit our selues For as the hād which is occupied alwaies in giuing forth help to the mouth or other partes of the body doth in so doing prouide for it selfe hath his nourishment help and health of that whiche it hath giuen vnto the mouth so by the especiall working of God it commeth to passe that our benefite is inclosed in that which we bestowe vpon another and he becōmeth the best husband for him selfe that is most employed according to his calling vppon other This is a speciall work we may see of Gods grace for our nature is wholy giuen to attend vpon her selfe little regarding so matters go wel there how it fareth with others abroade Loue in like māner is knowen thus that it is not prouoked vnto anger it is not easily incensed though wrong be offered vnto it For the heart is so knit by loue that it can well beare many wrōgs This note wherby loue is discerned differeth not much frō that propertie which was spoken of in the first place saue that to speake properly that is a meekenesse ioyned with doings this with suffring This hardnes to be prouoked vnto anger is procured by the help of that which foloweth being another token of loue that it thinketh not euill or imputeth not euill For in as much as it standeth not vpō the matter examining the euil dealing that is in it but by loue either altogether passeth ouer it or else twiteth and blameth some other thinge for it as a cause that moued the doer therevnto and so remoueth it from him therefore it cannot be incensed therewith or prouoked vnto anger Parents in dealing with their children do plainely proue that loue wanteth this diligent considering thinking vppon or through examining of the euil of their children For how many of their froward doings do they passe ouer not examine at all In how many thinges which they se to be offences in thē doe they notwithstanding put ouer the whole blame thereof to some one thing or other as that their frowardnesse commeth for lack of sleepe or want of meate c. For loue cannot ryfle into the euill to be musing and thinking much vpon it diligently examining the wickednes how great it is that doeth appeare in it loue cannot stand vpon it to gather together the coniectures that may be had of great euill to be in it Hereby it appeareth that loue is far from suspicion of euil where there is no apparant tokē thereof seeing it passeth with such speede and turneth the thoughts so soone from musing vpon and examining seene and knowen euils in those whome it loueth It is also incident vnto loue as a true marke to discerne it by not to reioyce in iniquitie but to reioyce in the trueth So doth the holie ghost report of it in this place The trueth wherein he that loueth is said to reioyce signifieth true and sincere dealing according to the vsuall speech of the scripture which may also be vnderstode in that it is set heere against iniquitie or vnrighteousnesse as being contrarie thervnto This propertie of not reioycing in iniquitie is very fitly ioyned vnto the former For in that it was said not to thinke euill but friendly not to impute it it might bee thought that loue had a delight in the euill dealing of him whome shee loueth therfore is this added that it reioyceth not in his euill dealing vnrighteousnes For these may wel stand together not to search into euill thinges to withdrawe his affection from the offender therein and yet for all that to bee grieued that the thing is done For he well vnderstandeth that that whiche is done vnrighteously can not but turne to his discredite and reproch which he wold bee loath should happen vnto him whome hee so tenderly loueth The most wicked man that liueth would bee loath that the man whome he loueth should doe any thing whiche in his iudgement coulde not but bring harme or hurte vnto him and when any such thing escapeth him hee is grieued and vexed at it If it be sayd against the trueth of this that when one wicked man loueth an other yet he will reioyce at many things done wickedly and vniustly by him whome he loueth To this it may be answered that hee according to the blindnesse and hardnesse of his heart thinketh not that his suche dealing will any waye turne to his hurte or discredite but thinketh rather that it will woorke his credite amonge those men that hee vseth to make account of as for feare of punishment from GOD against him that is farr out of sight Herevpon it is plaine that perfect loue is not to bee found but among the godly for all other through blindnesse and hardnesse of heart reioyce at many thinges done by those whome they loue which are not sincere and righteous and therefore must turne to their hurte from the handes of the Lorde which yet they do not so much as once surmise bicause their iudgement of things is not according to the word of god Heere falleth downe that great piller of Poperie which cryeth with open mouth for loue and vnitie and yet smothereth trueth righteousnesse and sinceritie reioycing and triumphing in that which the trueth and righteousnesse of God set downe in his woorde vtterly condemneth Here also is condemned that damnable sect whiche termeth it self the Familie of loue who vpholding their loue like vnto the Papistes are cleane gone from the trueth and righteousnesse of God approued by his woord vnto a righteousnesse approued by the reuelation of their owne spirit making the woorde of GOD the playnesong whiche their spirite may descant vppon as seemeth good vnto it selfe but alwayes so that there be no melodie but from their owne mouth For they will haue the woorde to haue no soundnesse nor certeintie in it selfe Heereby is all the friendshippe of the wicked condemned who will haue no long liking of any but suche as will ioy with them in their wickednesse for they will not holde friendshippe with them that will not lend them the credite of their countenaunce and if neede bee of their othe also to helpe out euill causes withall Heere also are all these detected of want of loue who publishe abroade the infirmities of their brethren to those to whome in no consideration it is behouefull to be knowne Loue reioyceth not in iniquitie nor in
pronounce him to be accurssed who shall holde that the lawe doth lay any impossible thing vpon vs. The Apostle doth take it to bee so plaine that no man can kepe the lawe that he will not bestow any paines in the proofe thereof The Churche of Rome taketh it to bee so playne that a man may keepe the lawe that they do accursse him whosoeuer shall holde the contrarie But it behoueth vs to rest in the doctrine of the holie Ghoste which therefore holdeth all men accurssed that sticke vnto the righteousnesse of woorkes bycause no man can do all those workes to the which righteousnes and life is promised And righteousnesse is promised not vnto him that shall doe some fewe works but vnto him that shal haue done all that are written in the booke of the law Neyther yet vnto him that for a great time shall haue done all but vnto him that shall haue continued from the beginning vnto the ende of his life in doing all the workes that are commaunded in the lawe Whereby it appeareth that that man who shall offend but in one thing forbidden in the lawe is in so doing shut out from all hold and hope of righteousnesse therby For he is holden accurssed by the lawe that cōtinueth not in all thinges that are written in the booke of the lawe to doe them For the lawe doth offer vs wages for our worke but so that it refuseth to pay any penie but vnto him that shall bring all his worke finished and done bycause the couenaunt was so and the lawe dealeth by Indenture and couenaunt and not otherwise Hee shall not want hyre for his labour that shall haue done his whole taske and all that was set appointed him for to do For the Lorde did couenant with vs for accomplishment of those works that were agreed vpon and set downe in the lawe that when wee should haue perfourmed that obedience it might be lawfull for vs to clayme our wages which is that he that doth them shall liue in them But if wee should come with our worke halfe done and halfe vndone or any euen the least part vndone the lawe sendeth vs away without wages letting vs see the condition of the obligation whiche is that he standeth accurssed without all hope of hire from the lawe that shall not continue to doe all things that are commaunded For the law wil not goe one iote from couenaunt In deede it will keepe couenaunt with vs if we keepe couenaunt with it and bring our whole worke accomplished according to the Indenture If a man shoulde for tenne twentie or fourtie yeare or if it were possible that from his infancie vnto his dying day hee should haue bene a painefull workman to the law doing all the workes thereof truely and without blame and yet slippe in one thing if but in one thought euen vpon his dying day he doth therein forfeit his obligation wherein he standeth bound for continuing in al the works of the law vnto the end Curssed is he sayth the lawe that continueth not And as was sayd before the lawe dealeth not but by Indenture and therefore looketh for and will haue the benefite of the obligation and the forfeiture of the bond at our hands If it shall bee sayde that the good workes that we haue done shall discharge vs of the euill that we haue done that aunswere will not bee taken there is no reason in it nor lawe for it For when we are bound to doe those woorkes which we say will discharge vs from the euill woorkes that wee haue done and more then they be for wee are bound to doe all and it is due debt of our part howe commeth it to passe by what right or reason that parte of payment of one summe whiche is due debt from vs shoulde not onely discharge that whole debt it beeing but a parte thereof but also shoulde discharge vs of an other bond wherein wee stande bounde for the payment of an other summe of monie Wee stande bound not onely to doe well but also to absteine from doing euill The discharge of one bonde if it were fully discharged coulde doe no more but free vs from the daunger of that it can not acquite vs of the other bond wherein wee stande other wayes charged To apply it to our purpose the bond wherein wee stand charged for doing well being in some part aunswered can not cancel the other obligation wherein we stand bound to absteine from euill There is no man that hath an other bound vnto him in two seuerall obligations for two seuerall summes of monie that will by and by after that one is discharged take the other by that payment to bee as good as cancelled there is in it neyther lawe right nor reason Much lesse will any man be so foolish as when but some parte of the one shall bee payde to imagine that then hee must giue ouer not onely the clayme of the other parte yet behinde but also the whole debt of the other bond which in no parte hath bene discharged These things being considered we shall be forced to say with the Apostle So many as sticke vnto the woorkes of the lawe are vnder the cursse For it is written Curssed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them If any man shall thinke with him selfe that this reason is not sufficient to proue all accurssed bycause euerie one that dothe not continue is accurssed imagining that a man may continue in all thinges let him examine him selfe by euerie commaundement in euerie seuerall dutie thereof adding therevnto the properties of loue and considering whether his affection may be proued by those effectes to beare loue vnto the lawe and the dueties of the lawe or otherwise ioyning with all his continuaunce in euerie thing euen in the thoughtes of his heart and then no doubt it will bee manifest vnto him selfe that hee is farre from that righteousnesse whiche the lawe requireth and hee by it is bound to perfourme it Hee shall then see that hee him selfe is farre shorte of that number of workes which haue promise of life made vnto the workers therof when they shall haue accōplished those workes in that number of deeds that louing maner of doing which the lord requireth especially if that prouiso be remembred that there must be continuance without interruption both in the deedes and manner of doing euen vnto the end Moreouer the punishments in this world whiche the godlyest that euer liued haue not beene altogether free from declare that no man kepeth the lawe For the lawe doth not onely promise freedome from punishments but also plentie of al maner of blessings in the frut of our body in the fruit of our ground in the increase of our kyne cattle flockes of sheepe in our comming in in our going out in all that we take in hand in causing all that rise vp against vs to fal before