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
life to come And as it appeareth in Genesis all the mercies that Abraham receiued were conteined vnder these wordes which are the wordes of the couenaunt I will be God to thee and to thy seede after thee The benifite that here is set downe of bringing thē out of the land of Egypt from the house of bondage is an experience whiche they had of this goodnesse of God wherin he did apparauntly declare him selfe to be their God and so likewise it is in other places brought in as a confirmation of the couenaunt Because the Lorde loued you sayth the holy ghost and because he would keep the othe which he had sworn to your fathers the Lord hath brought you out by a mightie hand and deliuered you out of the house of bondage from the hand of Pharao king of Egypt that thou mayest knowe that the Lorde thy God hee is GOD the faithfull God whiche keepeth couenaunt and mercie vnto them that loue him and keepe his commaundements This experience of God his goodnesse towardes them and the triall that hee is become their GOD maketh much to bring an obedience and therefore is placed with the couenaunt For when we haue tryall in deed that the Lord hath speciall good wil towards vs it hath greate force in it to bring vs willingly vnder his obedience Therefore we are taught by this alwayes to haue in memorie those benefits of God that haue in them the note and marke of speciall good will and lyking such as he beareth vnto his Children For the remembraunce of those will draw dueties from vs that shall proceed from a frank and free hart Let vs therefore haue a register of his greatest benefites done vnto vs Let vs call to minde what a speciall benefite this is if we had none other that when we were as is the disposition of all Adams children following the lusts and affections of our owne hart in that brode way that leadeth vnto death which so many followe it hath pleased him to pick vs out of so many to giue vs mysliking of that course of life whiche by nature we are so addict and inclyned vnto the earnest hungring and thirsting after that righteousnes that is approued by his worde His benefites may not be ouer passed without consideration they cary with them strong persuasion vnto obedience the faithful doe vse this helpe to further obedience vnto god In the last chapter of Iosua there is mention made of the seuerall benefites of God bestowed vpon his people and all for this end to reclayme them from sinne and to stirre them to free and willing seruice of the lord And the people in the same Chapter alledge his benefites receiued as a reason why they neither may nor wil refuse obedience vnto him God forbid say the people that we should forsake the Lord to serue other Goddes For the Lorde brought vs and our fathers out of the land of Aegypt from the house of bondage and he did those greate myracles in our sight and preserued vs in all the way that we went and among all the people through whome we came and the Lord did cast out all the people euen the Amorites which dwelt in the land therfore will we serue the Lord for hee is our GOD. They gather by these benefites that he is their God and conclude therfore that they wil serue the Lord because he is their God and hath beene so singulerly good beneficiall vnto them And in very deede this persuasion that hee is our God and so tenderly affected towardes vs is the mother of all true obedience the founteine from whence floweth all true worship and seruice of God the note that discerneth betweene the workes of a true Christian and the deedes of an Infidel or heathen man The Christian worketh his obedience hauing this persuasion that God is already his GOD The Infidel and vnbeleeuer hath no suche persuasion and therefore his doinges come not franckly and freely from him to honour the Lorde but slauishly and seruilely to serue himselfe and after that manner as it were to get within the Lorde and to earne his saluation of him selfe It is this faith which made the difference betweene the sacryfice of Abell and the sacrifice of Cayne as the Scripture doeth declare It is this faith that maketh the difference betwene the continencie that we haue reade to haue beene in Infidelles and Paganes and that whiche is in Christians betweene the mercie and almes that procedeth oftentimes from ciuil men and that merciful reliefe that commeth from Christians It is this persuasion of his goodnesse that iustifieth the one whereas the other wanting this is odious hateful in his sight It is this persuasion that God is so rich in goodnesse as to accept of vs which sendeth vs to the true seruice of him The Lord is not only contented to say that he is their GOD but also to bring good euidence for the same in putting thē in mind of that singular benefite of their deliuerance from Egypt which he had bestowed vpon them Wee learne then in this Commaundemente which chargeth vs that we take the Lorde for our God that he hath taken vpon him selfe the prouision to stoare vs with graces and blessings bothe for this life and for the life to come and will haue the honour and glorie of it him self alone because he will declare the riches of his graces towards his faithfull people and by his dealing with them bee knowen to be their god Therefore he bindeth vs to seeke for all good things at his hands alone and in like manner when we haue receiued any thing by humble thanksgiuing to returne the whole praise therof vnto him again Now that we know the meaning of this cōmaundemēt it behoueth vs to apply it to our profit wherein we must first vnderstand that by the meanes of sin which is in euery man by nature man his wit vnderstanding hath receiued such a blindnesse as it cannot conceiue the trueth of this cōmaundement also his wil affection is so poysoned as it cannot take any ioy or lyking in it the tryall wherof may be had in this manner when the man that is not borne againe and receiued into mercie whome the scripture calleth the naturall man because all are such by nature whē he I say is in any streight or necessitie either because he wanteth necessary foode for this life or for that he is in dāger to loose welth credit or life seeth not the ordinarie meanes by which it is likely hee should escape the danger Let it thē be tolde him that God is his God hath a loue towards him and a care ouer him wil in his time by lawful meanes prouide for him yet notwithstanding his wit neither cōceueth this persuation nor his wil affection is any thing made ioyful or comforted therby as one that desirously enclyneth after the hope thereof which is declared by this that
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
there is nothing no not in himselfe like vnto it or worthy of it with the whiche hee is so delighted and in loue withall that often times he thinketh himselfe happie if the submitting of himselfe to any seruice or paynes for him may be accepted of and taken in good worth at his handes For the thing whiche he is in loue withal appeareth so glorious in his eyes that it darkeneth not only some litle thing in himself but euen that which is the best in him and that whiche before he made moste reckoning of nowe being sett by this whiche he is so inamoured with appeareth scarse sufficiently worthie to serue it A true proofe of this nature that it is in loue may be taken frō that prouerbe which is receiued among vs whiche is That loue and lordship can broke no fellowship For loue magnifieth that which it loueth so greatly that it can suffer none to be felowes with it at that worthinesse whiche it conceyueth thereof but will haue all other with all submission to giue place therevnto It was no doubt long tried experience that brought this into a common speeche and we haue the triall of it in the loue that we beare towardes our selues For our nature cannot like of suche a praise wherein others are thought as good as we hauing equall commendation with vs We esteeme it nothing if we be not magnified as all others be put vnder vs in that degree and measure of commendation We see it true also in that loue that the wicked man beareth vnto the harlot and wicked woman when once loue is kindeled in his heart he abaseth himselfe to al kinde of slauerie forgetting euen the dignitie of a man in his subiection or rather slauerie vnto her and all this commeth bycause there is loue kindeled in his heart the nature whereof is to holde a man in a wonderment at the dignitie worthinesse thereof euen so greatly that all things in himselfe acknowledge subiection therevnto Therefore to applie this vnto the matter whiche we haue in hande where loue is there can be no froward and peeuish dealing no swelling and setting vppe of himselfe and his owne giftes againste him whome he loueth no vncomely or vnreuerent behauiour in speeche countenance or deede towardes him other then the place woorthinesse or condition of the man requireth For loue thinketh not that the thing loued is sufficiently aduaunced vnlesse all other become therein abased For as was saide before Loue and Lordshippe will abide no fellowshippe It is profitable to obserue the diuersitie of these thinges that loue driueth away Sometimes a man for want of loue towardes another dealeth frowardly and stubbernely with him other sometimes a man shal discerne no insolent and crooked dealing albeit there be inward swelling setting vppe of him selfe againste him in his heart and secrete thoughtes It may be also that both those be lacking and yet for all that no loue reigning in him whiche is perceiued herein that he doth not with reuerent estimation thereof humblie acknowledge the graces and giftes of God in him and himselfe also duetifully indebted therevnto or else that he entereth not into suche a consideration of that estate that he is in whereby he is moued to deale so as vnto that condition whether it be prosperous or miserable or vnto that man whether hee be strong or weake by good right apperteineth Which declareth plainely that he wanteth loue whose propertie is to deale comely either so humblie as besemeth those gifts great graces of God or else so tenderly as his afflicted condition doeth require The croked and crosse dealinges the hautie hearts declared by highe lookes do plainely speake that loue is a pilgrime among vs But if the not reuerent submiting of our selues vnto the graces of God in another not tendering of those that be in necessitie and want be added vnto these in whome shall we not finde one of these three reigning bearing rule so rare a gyft of God is loue so muche lieth hidde therein The opinion that commonly is receiued of loue what it is commeth no nearer vnto loue in deede then doeth blacke vnto white or light vnto darkenesse whiche thing to bee true we shall easily discerne if either we looke vnto selfe-loue or into the naturall loue that parentes do beare vnto their children For concerning this last point of not dealing vncomely but obseruing with all reuerence the dignitie of the man how plainely may we obserue this in selfe loue that taketh it selfe then rightly regarded when with reuerence and lowly submission it is honoured and when a man so aduaunceth him that he doeth with all lowlinesse put himselfe vnder him For loue findeth suche worthinesse and dignitie as may by good right in the iudgement of him that loueth clayme reuerence and submission therevnto The reasons to persuade vs to this humble reuerencing of the giftes of God in men by loue and to forbeare froward dealinges with them pride and swelling against them or vndutifull regard of them are many and those weyghtie For first of all they are the gifts of God therefore he may not want his honour in them Secondly our gifts how good soeuer are appointed to serue thē the more wee haue the greater seruice is required at our handes neither may their neglect of duetie towards vs be our discharge for want of duetie vnto them Besides this they haue giftes whiche wee want Moreouer we doe not see their gifts so defaced and stayned with infirmities as we doe well knowe that ours are if wee knowe our selues which cannot but persuade vs more highly and reuerently to esteeme of them then of our selues For be it that we doe knowe greate infirmities in them yet is it sure that if we do knowe our owne selues truely and throughly we shall vnderstande that there is more lacke in our selues then wee can charge them with all For what we want in measure we are sure to haue it in number If they shal be infected with some one or fewe notorious offences whiche we are free of wee are priuie to so greate a number within our selues howsoeuer we be short in the weight and measure of some sinne which they are infected withall as will match the heynousnes of their offences This that hath bene said that our giftes are by the Lorde appointed to the seruice of our brethren in consideration wherof they are our betters that their giftes are not knowen vnto vs to be so defaced with sin as we are sure ours are is spoken to this end that we should by those such like considerations be drawen to honour the grace of God in thē For we must se some great thing in them before we shall in trueth behaue our selues reuerently and not carelesly or vnseemely towards them He that loueth hath in him reuerence towards him whome he loueth and is voyde of this vncomelinesse that knoweth not dignities degrees callinges giftes or conditions of life
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
some fall to stealinge or seeking vnto witches wisemen or wisewomen as they call them to haue their griefes remedied and their wantes supplied others not vsing the same yet by one vnlawfull meanes or other winde them selues out of daunger not wayting by faith vpon the Lord vntill by lawfull meanes he procure their deliuerance This corruption also of the naturall man is no lesse euident when he is out of danger and hath ordinary meanes to maintaine him by For when a naturall man hath credit wealthe or freendes to compasse matters by either not at all doth he seek to God by prayer to prosper those meanes whiche he vseth either else if hee pray vnto him it is so coldely as that euery man may perceiue but especially his owne conscience may tell him that his hope ariseth rather from the meanes he hath then from the goodnes of God without whose blessing all helps are nothing yet for all that he findeth no fault with him selfe for want of faith but will protest that he taketh God to be his God and looketh for all things from him beleeuing as assuredly in him as the best of them all It is not greatly to bee merueyled at if the naturall man giue so much vnto the meanes for it cōmeth often times to passe that the Lorde is constrayned in dealinge with his Children to withdrawe something from the number or stength euen of his lawfull and ordinary meanes that the glorie may be wholy his A notable example wherof we haue in the booke of the Iudges where the Lorde caused Gedeon to send away the greatest parte of his men when hee shuld go to battail giuing the reason of his doing in these words The people that are with thee are to many for me to giue the Madianites into their handes lest Israel make their vaunt against me and say My handes haue saued me Thus corrupte is the estate that all men are borne in and in this estate doe all men contynue finding no faulte nor mislyking of the same saue that little flock of Christes that by the benefite of his death are exempted from it whome when it pleaseth God to call vnto the hope of euerlasting life by the meanes of his word he cleareth their wit and vnderstanding to conceiue the goodnes of this God to them warde hee purgeth their wil and affection to take comforte in it And therefore when meanes want they are not as the wicked altogether without hope running after vnlawfull meanes but waite better vppon their God and when they haue the ordinarie meanes whereby God vsually bringeth matters to passe they are careful in crauing the successe of it yea with inwarde persuasion of heart to finde no fruite but by his blessing The man that will truely examine himselfe in this commaundement muste well consider with himselfe what euil and vnlawfull shiftes he hath made throughout this life in his distresse and necessitie or what doubtes and feares of not beeing well and in due time prouided for haue arisen at any such in time his hart how tickle his nature is thervnto Likewise when hee hath had the vsuall meanes of Gods mercies he muste consider well how sparing and how colde he hath been in prayer to God for the successe of them which declareth that his trust was rather in them then in God the giuer of them Thus may he easily perceiue in what a miserable condition he should haue beene had not the mediatour and redeemer Christ Iesus aunswered the matter for him It is therefore required that after this māner he throughly examine his infirmitie and disobedience vntill he be truely humbled and brought to Christe to see the benefite of his death and passion how greate it is and how needful for him when by due examining of himselfe he doeth well vnderstand that he is wholy beholden vnto God for the benefite of his saluation because by the lawe they are accurssed that continue not in all things which are written in the booke of the law to doe them then is he forced to acknowledge that it is good right and reason that his life should be ordered after the pleasure and wil of him that by his death hath brought deliuerance vnto him from euerlasting death and destruction and the hope also of a blessed estate to continue for euer Whervpon he proceedeth not only to the misliking of this corrupt nature of his but also to the suppressing of it that it deale not as it was accustomed neither when it wanteth meanes nor yet whē it enioyeth thē calling earnestly vnto God by praier that he may so increase in faith that he may glorifie him in the obedience of this commaundement His profiting in this obedience how great soeuer is alwayes ioyned with true humilitie because hee wel vnderstandeth by the sight that he hath of him self that he standeth by the mercies of God in Christ alone because also he plainly perceiueth that his obedience is not without frailtie and manifolde infirmities cleauing vnto it as his obedience is not with out humility so his falles infirmities ar not without grief vexatiō of hart whilst he seeth in them the dishonour and obedience of that God of whose free goodnes he holdeth al that he hath or hopeth for A great number persuade thē selues that their faith is perfect inough no want in it at all whē notwithstāding in their necessities distresses they are all ready to doubt distrust of cōfort as if they had neuer heard of the Gospell nor learned any thing of the promises made vnto the faithfull Nay which more is they shall no sooner be in any distresse but they are as farre from hope in God and as redy to helpe them selues by one euill shift or other as those ciuil men which haue no religion in them at all And all this notwithstāing they cannot see nor be brought to acknowledge any want in their faith Let a man bee broughte something behinde hand as we say either by losse that he hath had in his sheepe or cattle or by meanes of euill creditors with whome hee hath hadd dealinges and by and by he wil be ready to imagine that he shall not be able to liue vnlesse he vtter his commodyties at a greater price then before he hath done when notwithstanding hee hath gone as farre before as conscyence coulde in any respect giue him leaue Hee thinketh that his former decay doth priuiledge and make lawfull this kinde of dealing and vnderstand by the way that in all this purpose practise he receiueth not any suspition that there should be any wante of faithe or weakenesse in that behalf when as in very deed then is there true tryall of our faith if in our necessitie wee shall thereby stay vs from euill meanes in hope to haue vs prouided for according to his promise albeit we see not any likelyhood therof so far as our reason can reache For in faith there is hope beyonde hope
goodnes of his God whom he perceiueth so entirely to imbrace him and to reckon of him as righteous is that which sendeth a true christian to good workes and is here noted as the founteine from whence good woorkes doe flowe and the first marke of a true worshipper of God. For before this persuasion of his fauour towardes vs the workes that are done by vs notwithstanding suche they are as be commanded of God are done rather to make our selues righteous thereby then for any loue and liking of him and therefore defiled with selfe loue our owne profite not directed as they ought by the alone loue of god This loue proceedeth to the doeing of those thinges that are acceptable in the sighte of God for it is the second note of the true worshippers of God to keep his commandements to go to the seruice of God not at aduenture directed by the line of our owne deuotion but by the leuell of his word and commaundement wherein also false worshippers are greately deceiued for as their beginning is euil because it floweth not from loue to God so their proceeding is as daungerous in that they followe not the rule of his worde For notwithstanding the LORD might iustlie reiecte what soeuer deedes of ours though commaunded of him if they should not proceede from loue towardes him yet herein more appeareth the greate blindenesse of Idolaters and false worshippers who in their deuising to serue God happen alwaies on those works that least like him And therefore the seruing of God by Images as it hath often in the Scripture the goodnesse of God set against it for the redresse thereof in that the not restinge therin hath begotten it so hath it also the word of God often times in the Scripture to correct it as not proceeding by the right rule Therefore in Deuterono when the Lord was about to prescribe the manner of his worship it is said thus You heard a voice but saw no similitude Take therefore good heed vnto your selues for you sawe no Image in the day that the Lord spake vnto you in Horeb where the holie Ghoste maketh the practise and example of Almightie God in opening himselfe by his worde and not by any similitude a sufficient declaration that his wil was we should be directed by his worde and not by Images in the seruice of him In Exodus in like manner the holie Ghoste maketh the teaching by the worde of God a reason why they shuld haue no images You haue seene sayth he that I haue talked with you from Heauen you shall not therefore make with me Gods of siluer nor Gods of goulde you shall make you none And in Esay it is declared that when the worde of GOD shall take place with his they shall abhorre Images as a menstruous cloath Thine eares saith the prophet shall heare a worde behinde thee saying This is the way walk in it when thou turnest to the right hand and when thou turnest to the left and ye shall pollute the couering of the Images of siluer and the rich ornamentes of the Images of goulde and caste them away as a menstruous cloath and thou shalt say vnto it get thee hence Neither is the worde of GOD set downe heere to keepe vs from Images alone but also to restraine vs from seruing of GOD by any deuotion of our owne or good intent whatsoeuer whereof we haue no warrant from the word For in his worde we receiue his owne testimonie for good euil and he hath plainely tolde vs that if we followe our owne heart and our eyes in discerning good and bad wee shall departe and goe a whoreing from him as it is written in the booke of Numbers where they are cōmaunded to haue the lawe continually before their eyes that they should not seeke after their hearte and after their owne eyes after the which faith the holie Ghoste vnto them in the same place you go a whooring In the Gospell after S. Iohn our Sauiour Christ sayth If any man loue me he will keep my word The experience is plaine that if any man doe loue another he will obserue what things hee is delighted withall that in doeing thereof hee may satisfie his affection and wil not be so negligent as whē with a little paines he may learne his dispositiō rashly to aduenture the doing of that which for any thing he knoweth to the contrarie may possibly procure his heauie displeasure This is not humilitie but pride dangerous securitie restrayning the Lord to our lyking not conforming our selues to the good pleasure of his wil. Out of this cōman dement we may learne a notable differēce betwene the church of God the synagogue of sathan The church of God loueth God and keepeth his cōmandements she is that chaste wife that admitteth none beside the Lord into the felowship of her faith she bringeth vp her young ones vnto the lyking of him feeding them with the sound milke of the word The church of Antichriste keepeth not her selfe to her husband alone but admitteth others to the vse of her faith and therefore in the scripture is she fitly resembled vnto an harlot neither doeth she nurce vp her yong ones after the lyking of her husband with the wholesome doctrine of the olde and new Testament which Augustine doth call very fitly the two pappes of the Churche but with the pestilente poyson of good intentes teaching them from their infancie to followe her foote-steppes in going a whooreing after their owne eyes and after their owne heart whiche are the very steppes of an harlot as was euen now proued vnto vs out of the Booke of Numbers Our nature is corrupt in this commaundement as in all the reste and greatly pleaseth it selfe in thinges that it doeth of a good meaning and intent vnto the Lorde not regarding whether they stand approued by his word or no holding this as a true principle that the thing can neuer be euill taken of the Lord whiche is well ment of man The man that will truely examine him selfe in this commaundement muste throughly consider of the former time of his life when hee hath occupyed him selfe in outwarde things not warranted by the worde and yet reputed of him as the speciall pleasing of God nay vnder the defence and shadowe of those thinges hath beene the more carelesse to seeke out and practise the duties of the worde remembring that suche seruice of GOD deserueth to haue a cursse continuing vppon his posteritie vnto many generations Thus shall he easily perceiue what is the benefite that he hath by the mediatour Christ Iesus for the law driueth him therevnto by opening his corruption in this manner and letting him see that there is no helpe but in the alone redeemer Christ Iesus when in him selfe he doeth truely vnderstand that he is only beholden vnto the Lord for his saluation he must begin to warr with his affections that would shake of
almightie creator And if there be acknowledgement of superioritie ouer vs to the thing that we shal sweare by as is witnessed by the holie Ghoste then as we may not sweare by Heauen Earthe or any other creature muche lesse may wee by Masse Mattens Roode or such like we will put the honour of the Almightie vpon them and take them as our God who onelie hath superioritie ouer vs to iustifie righteousnesse and to bring the wickednesse of the wicked vpon his head whiche thing in our othe we do acknowledge to belong vnto him by whōe we sweare When Almightie God promiseth by his Prophet Hosea to receiue the Israelites to fauour again after their affliction he saith that he wil take away the names of their Idols out of their mouth thei shuld be no more remēbred by their names These things may suffice to teach vs that the Lord cannot beare the dishonour of his name but will haue that vpholden in honour and reuerence without suffering it either to lie open vnto the cōtempt of godlesse persons or vnto the spoyle of Idolaters who breaking it vpon his glorie do beautifie and set out his creatures with the ornamentes thereof This commaundement likewise reacheth particularly to all of them whiche neglecte any of those meanes that God hath commaunded vs to vse either for the welfare of our soule or bodie For the wordes and workes of his wisedome may not be refused as vaine needelesse but must with all humilitie be imbraced that in our so doeing his wisdome may be honoured who hath appointed those to be the meanes whereby he will conueye his mercie towards vs the neglect whereof chargeth the Lord with want of wisedome in ordeyning them Here falleth to the grounde the wicked and blasphemous opinions of the Anabaptistes Libertines and the feigned Familie of loue who are growen to suche a magnifying of grace brought as they say by the reuelation of the spirit as the wisdome of God in his worde is of small or no account with them in deede but as if it were a needeles matter or had no certeintie in it it is wholy transformed into their spirite made to speake accordingly The nature of man is in this cōmandement corrupted as in the rest doing the thinges which he doeth to God without all awe and feare of his word It behoueth the man therfore that wil truely trie him selfe to searche into his life and wel to consider what manifest contempte there hathe beene in him of the name and honour of God in stubbernely standing againste the authoritie of his word while he hath willingly neglected to be admonished and aduised thereby what contempt of his honour he hath giuen forth in common swearing and vsual oathes that either directly or indirectly reach to the glorie of God euen to the wounding of him in the same Moreouer it behoueth him to consider what carelesnesse there hath beene and what little regard in his best doings to haue them so soundly throughly done as vnto the honour of God doth apperteine where the diligent paines carefull and through dealing in matters that touch his owne name shal be a sufficient light to disclose his halting with the lord For the corruption of mans heart is so great and so hidden that all meanes almost are to few to vtter it therfore it is requisite that we vse al the meanes we may in that behalfe Let a man in this examination wel consider whether there hath beene any suche feare or care to auoide things forbidden and to do things commanded him by the word wherein consisteth the glorie of God as there hath ben while his own honor is in hand and his owne name called to question at any time whether he hath delt in dueties appointed him by God with feare and care lest the Lorde through his infirmitie shuld be foyled his name dishonoured whiche coulde not haue beene wanting if his owne estimation had beene in hazarde that he may be brought to the sight of his Sonne For when it pleaseth God to cal any to the hope of his kingdome hee letteth them see their corruption to be so great in these and suche other kindes of dishonor that they haue done vnto him as that their harte is forced to appeale vnto the mercie of God fastening themselues to it vtterly giuing ouer their owne obedience Whiche mercie of God they so stay vppon and are so comfortable in that it prouoketh them no longer to neglect the name and glorie of their God but with all reuerence to submit themselues to the gouernement of his word alwayes endeuouring to better their obedience towardes his lawe because it tendeth to the glorie of his name wherein howe greate so euer their profiting be yet this corruption whiche cleaueth so fast vnto them cānot but continue in them stil an humbled and lowly harte euen in all their blessings while they clearely perceiue them by the sight of their corruption to be the vndeserued graces and gyftes of their god Their offending also whatsoeuer cannot be without the great grief of their hart because they see it to be with the dishonour of him who hath abased himselfe to the deathe of the Crosse to worke the honour and aduauncement of them We are therefore brethren diligently to learne to waxe wearie of those wayes that would depart from the reuerence and honouring of the Lord in not fearing to offend againste his word because it is written He that despiseth the worde he shal be destroyed but he that feareth the commandement shal be rewarded Let vs learne to become careful in the duties which are appointed vs by the worde for the Lorde will not holde them guiltlesse that are secure therein We can not beare good heart vnto the Lord if we let his honour fall to the ground among vs it is his mercie that doth vouchsafe vs this fauour to be trusted with his honour Can it want then iust reproche if we shal be tried to be senselesse in this point It drewe teares from Dauid that the wicked kept not his lawe can we see our owne liues and the liues of those committed vnto vs wandring from the wayes of life and hungerly in the contempt of the worde pursuing after death and yet for all that neuer to be touched with it especially seeing the dishonour of our God dependeth vpon it It should vexe vs that the gospell hathe beene so long time with so litle fruite among vs that the instruments of his grace that haue gayned so many in former times vnto God shuld not only not preuail in many but euen receiue discredite and dishonour among men and that the litle fruite appearing in our liues shoulde call into question the veritie of Gods gospel being in fruite and effect so vnlike in many vnto that it hathe beene in former times A Christian should go to the dueties laide vpon him by the word with the like minde that a good souldiour goeth
with the Publicane to humble themselues truely and from the sense of their heart in the nature that they haue rebelling against him It is neither great aduauncing of God nor any great abasing of our selues to professe him to haue done vs good when there is no deseruing of ours to the contrarie confessed or acknowleged For euen ciuil men haue this goodnes in them to do wel to them that haue deserued nothing to the contrarie But then is he truly honoured in his goodnesse when it is giuen to vnworthie vndeseruing persons when the loue is so great towarde his enimies Then are we truely humbled when in hart we acknowledge it not only to be vndeserued but also euen contrarie to our deseruing What then Shal we sinne that God may be glorified in our humilitie God forbidde For when we haue taken as good care ouer our wayes as fleshe and bloud possiblie can perfourme there will be matter enoughe of throwing downe our selues in all humilitie before the throne of his mercie By this cōmandement are Papistes Anabaptists and that wicked damnable sect of the familie of loue vpholding free wil their fulfilling of the law found all traitours to Gods glorie which standeth not whole and sound vnles euerie mouth be stopped al the world found culpable faulty before GOD as it is written to the Romanes This commaundement as farre foorth as it is ceremonial nowe is ceased bycause Christe is nowe come by whose death we die to sinne rest from our owne wayes And therefore in that it did admonishe vs of him to come nowe in that he is come it serueth no longer to that ende In asmuche also as the dispensation of those times were as the Apostle saith to the Galathians The minoritie and wardshippe of the Churche during whiche time the heire though Lord of all differeth not from a seruaunt but is vnder gouernours These times that nowe followe Christe must needes bee more free from the bondage of these outward thinges and from that strict obseruing of the outwarde rest that in those times they were in bondage vnto Yet all this notwithstāding in as much as this seuēth day is appointed by the Church for the assembling of the faithfull and for their ioyning together in prayer Sacramentes and hearing of the worde thereby to gette power to ceasse from sinne that is our owne wayes and workes it cannot without great wickednesse and sinne against God be neglected Wherein the wickednesse of this exceedeth in that men commonly no day in the weeke followe so muche their owne wayes and the delightes of their owne hart as on that day which is appointed to learne them howe to ceasse from their owne wayes workes and delightes For a great number those not the worst of all take that day to be ordeined only for the ease of their bodie to be a day of recreation after their trauels labours that haue beene the sixe dayes before and vse it accordingly whereas the Lorde hathe appointed it to the exercise of the word and prayer that beeing vnburdened of their worldly affaires they mighte with free harts and mindes attend vpon the word prayer and meditation of the mercies benefites of God and so profit therein that the other dayes of labour might feele the benefite and commoditie therof they being better armed to stand against the occasions of euil which men who haue daily dealings in the world and so tickle a disposition vnto sin without great grace shal neuer be able to auoyd but must altogether bee ouerwhelmed therewith And likewise it was ordeyned that men by consideration of his mercies should so be ledd to loue him and by faith to waite for the mercies and happynes laide vp for his that they might become the more willing to ceasse from their owne wayes wills and to moderate their inordinate desire after worldly thinges But is this regarded of the moste I cannot say so for common experience would confute mee One sorte as was declared before making the case of the body to be the end thereof An other a great deale worse then they vsing it onely to make good cheere play and sporte themselues on that day Thus the right vse and end of the Sabbaothe is cleane altered and not that only but chaunged into a practise moste contrarie to the institution thereof For beeing appointed to bee as I may call it the market day of the soule to make prouision for the dayes following they are not onely no better holped that way but as if Sathan might boldely open his shoppe windowes then whiche could not bee permitted him before they doe so fasten vppon his wares and stoare them of that prouision that not onely that weeke but many weekes are serued of the abundance thereof In a third sorte we shall see it that if a man haue any matter to deale in that is of smaller importāce then that his ordinarie busines may giue place therevnto those are cast vpon the Lords day and then muste hee and also oftentimes some of his be sent vpon those messages or other matters whatsoeuer to dispatch them These kinde of men vse the Sabbaoth day commonly to make an end of reckonings or other kind of like matters not finished the former weeke and to set matters and busines in a redynes for the week following so that their heads are as ful fraught with the world that day as vpon any other and therfore far from the right vse therof which is to be emptied of all suche thinges that better may haue the place These foure commaundements instruct vs perfectly concerning the glorie of God wherin it doth consist First in acknowledging him alone the author of all our welfare both in body and soule Secondly in taking such comfortes therein that wee be allured by his mercyes to doe the things that are pleasant in his sighte making it the beginning of our seruice Thirdly in hauing no other end then by our carefull doeing of his will to get glorie and praise vnto him Fourthly in all these doings euen the best to humble our selues in true acknoweledging from the heart the corruptiō of our owne heart wayes and workes earnestly trauelling to subdue the same therby aduancing the free mercie and vndeserued goodnes of our God both in iustifying and also sanctifying of vs. In the examination of our selues concerning this cōmaundement we haue to learne that we are by nature corrupted in this commaundement as in the rest that there is nothing so hard as with true humilitie of hart to be humbled in acknowledging and mortifying the corruptions wickednes rebelliōs of our nature against Gods cōmandemēts in somuch that oftentimes he suffereth his children to fall into grosse infirmities that all the world may see it before they can truly be humbled in the sight of their infirmitie and so cast downe as they giue the whole glorie to his mercie earnestly seting vpon their affections for the subduing
of them But when it pleaseth God to pull any out of their corruption and to begin Christianitie in them hee doeth let them see with assurance of his mercie towarde them but so as notwithstanding he bringeth them not onely to the sight and bewailing of that rebellion which they feele in their affections against his wil but also to the mortifying and subduing thereof The man therefore that will truely examine him selfe hath to consider what resisting of his affections hath beene in his life so shall hee soone perceiue what neede he hath to betake him selfe vnto the mediatour CHRISTE IESVS while his conscience shall wittnesse either of no profiting at all herein or at the least so little as shall sufficiently conuict him and force him to lay holde vpon the righteousnesse of Christe as his only refuge yet so as his care to suppresse his affections be no lesse because hee vnderstandeth what mercie is in Christe but so much the more increased as he perceiueth that trauaile to please the Lord euen as the best thankfulnesse that wee can performe for the great benefite of our redemption Now let vs pray that we may beare such an enimies heart against our owne corrupt affections as may not spare to treade vppon them when soeuer they shall ryse vp against the Lord. ¶ The fifte Lecture vpon the twelfth vearse 12 Honour thy Father and thy mother that thy dayes may be prolonged vpon the land which the Lord thy GOD giueth thee THe former commaundementes doe perfectly instructe vs in all the dueties that apperteine directly to god These following doe giue vs rules and preceptes for the dueties that wee doe owe vnto men The Lord our God being perfect in all happinesse by him selfe alone hath no neede of our seruice yet will he haue tryall of the loue that wee beare vnto him not onely by deedes done immediatly vnto him selfe but also by deedes done for his cause vnto men He therefore meaning to make a tryall of our loue towardes him hath commaunded vs that we should not be altogether our owne men closed vp within our owne profites and pleasures onely regarding and procuring them and wholy taken vp of them but that we should go out of our selues at his commaundement to the good of our brethren witnessing our thankfulnesse vnto God in giuing for his sake this seruice vnto men The dueties vnto GOD going in order before these vnto men do admonish vs of this doctrine that all our doeings towardes men are nothing where Gods glorie doth not go before as it is written in the Epistle of Sainct Iohn In this wee knowe that wee loue the children of GOD when wee loue God and keepe his commaundementes And like as our dealing with men is nothing when the true seruice of God is either not knowen or not regarded so that seruice that is giuen vnto GOD is not accepted when our brethren are neglected of vs. Therefore doeth our Sauiour Christ in Matthew charge vs that when our neighbour hath any thing against vs wee should not presume to offer any gift vnto God before we be reconciled so greatly doeth the Lorde esteeme of this louing conuersation with men that the holie Ghoste maketh it the proofe of our blessed estate as it is written in Iohn Wee knowe that we are translated from death to life because we loue the brethren Concerning that which we do owe vnto men the honourtng of father and mother hath the firste place By Father and mother are all those vnderstoode who are the instruments of GOD in any of his speciall goodnesse towardes vs whome because hee hath vouchsafed to be his meanes in the conueying of that grace that we doe inioy by them he cannot abide that they should be without honour at our handes By honour whiche is required to be giuen vnto them wee are taught so to behaue our selues towardes them in all our dealinge as may wittnesse that in heart wee doe honour them and therefore this honour doeth not so much exact any one seuerall thing as it putteth a qualitie and condition vppon all our behauiour towards them that it should be such as it may be a wittnesse of our hearte howe highlie it doeth reuerence and regarde them If it be demaunded why the Lorde by Father and mother should vnderstand all the instrumentes of his goodnesse towards vs whereas hee maketh mention but of one sorte it may be required of them againe why the Lorde forbidding all kinde of violence should make mention onely of murther For as by murther beeing the chiefe he comprehendeth all of that kinde so by one instrument of his speciall goodnesse hee leadeth vs to the consideration of all the like Moreouer we must reuerence the wisedome of the onely wise GOD heerein who by the moste grosse euils laboureth to worke the loath-thing of all the like and by benefites and good thinges in them selues moste amiable to further the cause of all the rest setting the ouglyest shape he possiblie can vppon euils to terrifie vs withall and giuing to good thinges the countenaunce that may best commend them Our trauaile therefore muste bee to searche into these good thinges which wee receiue by others that when we shall haue founde them wee may as by dutie apperteyneth honour the owners of them Nature may preuaile with them that bee of any consideration for the conceiuing of those benefites whiche they inioye by meanes of theire Parentes so that the trauaile neede not to be muche heerein Reason may persuade euen the moste simple that if wee haue any good thinge in this life or any blessing following it they who haue brought vs into life may iustely clayme a parte therein The matter of Magistrates is not so plaine what good wee receiue by them therefore it craueth more time to be giuē vnto it The Magistrate is the instrument of GOD to preserue that life whiche the Lorde in mercie hath giuen vnto vs For by the administration of iustice and execution of good lawes the outrage of the wicked with whome the worlde is alwayes pestered is restrained from laying violent handes vppon the good which otherwise would at all times burst foorth because the occasion which is the good workes of the one and the euill of the other can neuer bee separate from their liues And that this is the occasion may be proued out of the Epistle of S. Iohn where after inquirie had what it was that moued Caine to slay Abel he answeareth Because his owne workes were euill and his brothers good And least wee should note some extraordinarie thing in Caine hee putteth all the wicked in the ranke with him making it the common disposition of them all and therefore saying We may not bee as Caine which was of the wicked and slew his brother It is therefore no small blessinge and benefite of God that keepeth the sword of the vngodly from our throte whiche is euery houre drawen out and shakē at vs with whom we
subiect our selues in modestie vnto them euen he that hath more vnto him that hath lesse as it is written to the Philippians In meekenesse of minde let euerie man esteeme another better then himselfe And to the Romanes In giuing of honour let one go before another There is as great a cause why the aged shuld be honoured in his knowledge long time experienced in good thinges as the young man for the ripenesse of his witte and therefore men must mutually reuerence the gyfts of their fellow brethren if loue and liking shall be any longe time mutuallie vpholden That is the cause why in the same verse when the Apostle had persuaded vs to brotherly loue immediately hath these wordes In giuing of honour go one before another as if the one would not long continue where there were not the other There is no one thing that our nature can lesse like of then to be vnder contempt and that nothing should be espied in vs for the whiche men woulde regarde vs wherefore it standeth all vpon to trauell so in finding out the goodnesse of the gyftes and graces of GOD in other as their hartes may in vnfeignednesse yelde reuerence therevnto and also thereby to make a defence against infirmities whiche wil be in flesh and bloud that there may be bearing and forbearing one of another by loue reuerent regarde had to the gyftes of Gods grace in them Our nature is no better inclined in dueties towardes men then it is as before we haue learned in dueties towardes god For we are giuen to seeke to haue our selues honoured in our calling or gyft whatsoeuer but litle to regard nay euen to enuie the honour of others whiche we shall then discerne when any shal be compared with vs and made either superiours or else equals vnto vs And therefore when it pleaseth God to call any of his vnto the hope of his kingdome he letteth them see their corruption euen in this commandement so as they are forced by the sense and feeling thereof to giue ouer the claime of saluation in the title of their workes whiche haue no promise if they doe not perfourme the whole lawe and euerie worke thereof throughout the whole course of their life For it is written in Deuteronomie Cursed is hee that confirmeth not all the wordes of this lawe to do them And I would willingly learne what man there is that can truely say that he hath neither done nor yet left vndone any thing either to his superiour or inferiour to men of greater gyfts or lesse thē him selfe which did bewray want of honouring of them from his hart The lord also causeth those whom he calleth both carefully to stand in watch against their infirmitie lest it should burste forthe to the dishonour of God likewise more hartily to require a readie and willing affection to procure the honour of his name by walking duetifully in this commandement And if the outward work of this commaundemēt should be attended vpon of any neuer so diligently yet Gods glorie not sought therein it would profite vs nothing For if we giue men their due and in the meane time deny the Lorde his what auayleth it vs Therefore those former foure pointes wherein his glorie consisteth conteyned in the former commaundements must of necessitie be ioyned with all duties vnto men which are First that we acknowledging all our welfare to come from the Lorde alone doe depend wholy and only vpon him Secondly that in loue of him for his mercyes wee begin to obey him after his word Thirdly that his glorie beeing the marke we shoot at make vs carefull in all our works so to do them as he may haue honour by them Fourthly and last of all that in true acknowledging and trauaile in subduing of our owne corruptions whiche will not altogether bee sundred from our wayes and workes we humble our selues in our best obedience that the Lord may alwayes reteine the praise of the free and vndeserued working of his grace Now let vs pray vnto our heauenly father that we may truely see and bewaile the little reuerence and regarde that we haue had bothe to superiours and inferiours becomming thereby not onely vnthankfull vnto them but also vnto the Lord who hath placed such graces for our benefite in them and let vs craue of him that we may not onely obteine more power to suppresse the same but also may be inabled from him to send abroade suche fruites of true reuerence and honour as may come to the sight hearing of many to the great praise of his name The sixte Lecture vpon the thirteenth verse 13 Thou shal not kill THe former commandement hath giuen forth instruction for particular callinges from whiche by reason of more particular imploying of benefites mutualy one vpon another there ariseth more particular duetie of the one vnto the other then that which euerie common man may claime vnto himselfe Nowe we are to be instructed in those dueties that generally we doe owe vnto all men amongst whiche this cōmandement of not killing hath the first place wherein we are forbidden to do any violence iniurie or wrong to the bodie life of our neighbour and commanded to defend mainteine and cherish the same It is to be obserued that the Lorde bidding vs shewe foorth loue vnto our neighbours hath not left it vnto vs to deuise wherein to pleasure them but hath set downe what things are most deare vnto them that by our helpe giuen for the preseruation of those thinges safe vnto them and in benefiting them therin they may haue true triall of the loue and affection that we beare vnto them Our neighbour therefore in this consideration is not shut vp in the alone fleshe bloud of the man but the duties of neighbourhode reache vnto the life and bodie wife goodes and good name of the man Neither is loue the not hating or not hurting of a man but the helping and furthering of him to receiue more comfort in those thinges aboue recited ouer the whiche euerie man is so tender that beeing in any of those annoyed he can no longer account him selfe as a man loued or regarded of the authours therof For he himselfe is vpholden in life and liking by the comfort of them The Lorde in forbidding murder forbiddith also all violence crueltie and wrath towardes our neighbour labouring in the detestation of this greatest euill to worke in vs a hatred towardes all that be of any affinitie with it and therefore not letting vs see them but in that fourme which may most feare vs from them putting vpon them al that feareful fourme of murder The punishment of the offences against this commandement wil help vs to iudge the greatnes of the same Touching the murderer it is said in Leuiticus He that killeth any man he shal be put to death Violence bursting foorth into extremities of dealing in the olde lawe was punished with the like of that
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
them something to quiet them withall by loue rewarding rather then reuenging their frowardnesse There is loue and therefore the chiefe propertie thereof can not bee wanting whiche is to be patient and long suffering The litle bearing and forbearing one of an other bothe publiquely and priuately doeth plainely speake that loue is not to be found in the nature of man but is an especiall gift of god For so sicke are we of selfe-loue and so voide of the loue of others that not onely we cannot passe by the transgression of our brother and by a louing hyding of the same cure it but also we can hardly abide that any should in any thing thoughe not euill either in opinion or affection be diuided from vs Nay whiche more is oftentimes we woulde haue all our friendes beare an heauie countenaunce towards him whom we for priuate causes haue begone to mislike But true loue is patient and suffereth long forgiuing others euen as God for Christe his sake hathe forgiuen vs. Neither is there any thing in vs worthie of praise in this worke of loue if this patience and long suffering be absent For asmuche therefore as bothe there hath bene shal be also vnto the end of the world in the children of God weakenesse and wantes bothe in iudgment and in affection it is moste necessarie for him that shall haue dealing with any whatsoeuer to craue earnestly at the handes of God for this excellent stay of loue which is called patience or long suffering without the which it wil be impossible to liue Christianly in any societie howe small so euer especially is this gifte necessarie in these latter dayes where all places and persons almoste are full of offence It is to be obserued that this propertie of loue is not onely at variance with hastinesse that is so soone displeased and so easily offended but also with that other extremitie when a man is so ouerwhelmed with displeasure conceiued as that notwithstanding hee burst not out into heate yet he suffereth his affection towardes the man altogether to quenche in him ceassing any more to shewe forth the fruites of a louing heart Therfore in fewe wordes to comprehend the nature of this propertie of loue it is that good affection whiche passeth through vnkindenesse to vtter it selfe and breaketh through displeasures to make it self knowen by louing deeds being in verie deed the power and work of God and therfore able so strongly against suche strong lets to preuaile It is also said of this loue that it is Bountifull a second note or effecte to discerne it by The worde signifieth him that is courteous gentle and readie to pleasure an other whiche is rather the cause of bountifulnesse then bountifullnesse it selfe For when the heart standeth so sweetely affected it cannot easily be letted from plentifull witnessing of the same as occasion and abilitie will permitte That this is a propertie that cannot be sundered from loue it doeth appeare in the loue and affection whiche parentes beare vnto their children How gentle are they to them howe readie to seeke the pleasuring of them howe plentifull and liberall therein Which commeth wholy of a tender affection towards them This fruite of loue is fitly ioyned vnto the other for when a man can not onely beare the displeasures vnkindnesse of men but also is of a gentle franke dispositiō readie to deserue wel of men howe can there be any thing more required For his patient spirite wil not easily take offence at the euil dealinges of others and his mylde affection will as hardely vse euill dealing towardes another Therefore peace is soone purchased and long continued where there is plentie and store of suche affections Euerie man may see how hard a thing it is to finde either of these fruites of loue For where is that man almoste to bee found that will beare any vnkindenesse at the handes of another Or where is that gentle disposition that hath a grace and facilitie in readinesse to doe well vnto another If any shal haue obteined the one he thinketh it therefore almoste an vnlawfull thing to request the other at his handes For if he be a man that can beare somewhat with the vntowardnesse of others he taketh the desert thereof to be so great as that it were not lawfull to looke for any courteous dealing from him but to holde them selues well satisfied with that other so as euen that were to be vnthankfull for it if they did but seeme to require any thing to be added more vnto it Likewise if any be founde of a gentle and readie affection to pleasure others he thinketh his so doing to carrie with it a dispensation and priuilege for his not bearing of vnkindenesse at the handes of others so harde a thing is it to match these two together But how hard soeuer it be to find these two coupled together in any one yet this is an assured trueth that wheresoeuer loue is there are apparant tokens of them bothe There is bothe patience towardes infirmities and readinesse to deserue wel of those howe many soeuer we shal loue It is lamentable to consider howe farre the dealings of men swarue from these properties Euerie man saith he is in loue and charitie with al men yet if he shall neuer so litle be offended he cannot be kept either from plaine reuenging or at the least from letting go al good liking of the man And as he cānot be kept from reuenging no more can he be dragged and haled to well deseruing of any yet for al this persuadeth he himselfe that al the loue and charitie that is required in a man doeth dwel plentifully in him so vnskilfully vncharitably do we iudge of loue and charitie as if he loued a man who were not prouoked by any affection boiling in him to hate or at lest to mislike him whereas in verie deede loue is a tender liking conceiued of a man and so greatly delighting affecting of him that it maketh him bothe merueilous apt and easie to doe whatsoeuer may pleasure him and also verie harde by any griefe or displeasure to let goe the good liking that once he hathe conceiued of him The worlde knoweth not this affection for it is the speciall worke of Gods grace It needeth no long speeche to declare that the world is not acquainted with it for euerie man almoste is carelesse in offending other so farre is he from this affection that is so readie to pleasure and euerie man also is impatient of the lest displeasure that may be offered from any other This that hath ben spoken of the rarenesse of this affection which we cal loue may not beget in vs a despaire to come by it but a care earnestly to seeke it where it may bee had and wil be had of so many as in the carefull desire therof shal multiplie their petitions prayers to God for it which must be so much the more feruent and often as
this age hathe moste neede of it and is farthest from acquaintance with it This is also a note of loue to discerne it by that it is not Enuious Loue saith the Apostle enuieth not This tender affection of loue that knitteth the hart of one vnto another is so farre from enuying the graces or giftes of God whatsoeuer in any other whome he loueth that he wisheth from his heart that they were more and better then they are For tryall of the trueth herein let vs consider of the affection of parents towards their children where wee are sure that nature hathe planted loue and therefore this note of not enuying which alwayes accompanieth it cannot be wanting there What parentes were euer found except it were some one rare monster in nature that did enuie their children because there were suche plentie or store of giftes in them Nay we see the plaine contrarie that they are greatly delighted to heare them praised of others for their giftes and muche giuen to speake of their praise themselues sometime thinking and affirming those giftes which they haue to be more and greater then in deede they are nay sometime imagining that to be in them in great measure whereof in deede they neuer had any portion no not the least parte so farre are they from any enuying of them for by loue they are so as it were made one that the praises of their children they take to be a part of their owne commendation whiche willingly they would not loose This loue doeth so ioyne together and vnite them that there can nothing be taken from the one but the other taketh him selfe to be maymed thereby as if he had lost some limme or ioynt of his owne For this affection maketh them to growe both into one and who hathe euer enuied the good or benefite that he receiued by some member of his owne bodie The Scripture teacheth vs that we are all members of one bodie and that wee haue our parte of the profit that commeth by the giftes of others through the meruelous working of god What maddenesse therefore were it to enuie our owne commoditie There can be no greater token of an hatefull man then is enuie neither any playner profe that we are diuers from the bodie of Christ then to enuie the giftes of the members thereof There is great diuersitie betweene loue and enuie for he that loueth taketh himselfe to be benefited in the benefite of him whome he loueth him selfe to be praised in the praises of that man whome he liketh The enuious man on the contrarie parte thinketh that another man is not praised but in the self same he is dispraised that another cannot be profited but that in the same he is hindered therfore stormeth when any thing is attributed to another as if in that deede somthing had bene taken frō himself Thus in all thinges the enuious man dealeth as if he were a stranger from the other the louing man as if he were not diuerse but one with the other a verie part and member of the same Let vs therefore keepe our selues farre from this enuie the truest token that can be of the absence of charitie all true feare of God or fellowship with his members For the driuing away of enuie we haue first to deale with our heartes to persuade them as the trueth is in deede that we haue our benefite and profite in their giftes no lesse then the eye hathe benefite from the foote or the foote from the eye which is brought to passe by the secrete and wonderfull working of God. Secondarily that we are of one bodie and that therfore we are intituled after a maner to the prayses commodities or benefits that doe redound vnto them Thirdly that the Lorde is the authour of this diuersitie in giftes and that therefore the enuying of others for their giftes giuen vnto them is in deede to picke a quarell with the Lorde who hath giuen it them and to vtter our mislyking of his distribution and disposing of matters among men And howe daungerous a thing it is to controll the lord I leaue to them to consider of at their leysure Last of al to feede our affection herein is to bring a continuall torment vpon vs For when wil there ceasse to be diuersitie of giftes in men And if we be grieued when others haue that which we haue not when shal we ceasse to be vexed Shall there not be this diuersitie vnto the ende Shal there be any time when all the bodie shal be but one member Let vs not imagine that when we shal giue our harts leaue to enuie some one that this affection will die when he is taken away or when we shal haue preuailed against him nay it is made by that meanes so much the more stronger and as for the occasion it neuer dieth For there shal be alwayes some that shall deserue and iustly haue true prayse and estimation for some thing whiche we haue not and therefore cannot come to haue the praise of it for our selues In deede the nexte way to haue the glorie of it is by loue to be one as one with the true owner thereof To incourage vs to this loue that driueth away enuie let vs remember that in driuing it away we ioyne with the Lord who hathe thus appointed it We approue his doinges as good we acknowledge by thankefulnesse the commoditie that we haue of them we ridde our selues of an infinite and endelesse torment To conclude this propertie of loue it is requisite that we often consider howe vnworthie we are of those benefites that we doe inioy to learne bothe to be contented with them and to be thankfull to God for them and to keepe vs in suche thankefull remembraunce thereof as may make vs studious to walke worthie of them to so great goodnesse of God towardes vs therein as may keepe vs occupied in care how by dueties we may aunswere them alwayes taking heede least we should become vnthankfull euen for the good whiche God did meane towardes vs in those giftes the possession wherof he hath giuen vnto others As loue is voide of enuie so is it reported here by the holy Ghoste that it is voide of dealing insolently frowardly or stubbernely for so soundeth the worde and that it is not puffed vp with pride againste him whome he loueth Moreouer that it doeth no vncomely thing againste him without hauing due regarde of the dignitie of the man his degree estate or condition whatsoeuer These thinges are expressed in three wordes in the text and may be expressed in these three wordes thus that loue dealeth not frowardly proudly nor vncomely These thinges doe I ioyne together in speaking of them because they are of such affinitie one with another Where true loue is there the man who loueth is so persuaded of the excellencie of the other whome he loueth and so rauished with the admiration of some one or other thing in him that in his iudgemente