any which cannot but leade vs in beliefe to hope for more mercy from him then from any other If any thinke that prayer is not suche worship of God wherewith he is so delighted but that he can bee content that others as Sainctes or Angels should also haue that honour let them peruse the 50. Psalme and they shall finde that the Lorde preferreth this seruice of his to bee called vppon in necessitie aboue all sacrifice and outwarde worship The Churche of Rome will not giue out licence to offer sacrifice vnto Saintes that bee departed from this life and yet the Lord setteth prayer in dignitie aboue sacrifice making it a seruice that doth more honour him then doth that other For what greater honour can he haue then to bee magnified in this greatnesse of his mercie that hee shoulde bee the onely sanctuarie for the distressed in their calamitie The Angels themselues haue refused to bee worshipped of men knowing that the Lorde wil not haue his glorie parted vnto others In the Reuelatiō Iohn professeth that he fell down to worshipp before the feete of the Angel and that the Angel saide vnto him Se thou do it not for I am thy fellow seruant and the fellow seruaunt of thy brethren the prophets and of them which keepe the words of this book Worship god The Angel refuseth worshippe placeth himselfe as a seruaunt among them that serue the Lord after his worde and chargeth him to worship god Let vs learne to bridle this affection that seeketh to be approued vnder the title of a good intent for it is a strong persuasion to the fleashe that the Lorde cannot refuse but well like of whatsoeuer worshipp wee offer so it bee to no other thē those that are beloued of him of whom he hath declared his likeing by graces and gyftes graunted vnto them in greater measure then vnto the common sort of his seruauntes We may well suspect our infirmitie when the Euangelist Iohn was almost carried away with his weaknesse in this parte For the infirmitie of the flesh reasoneth thus Can it be any offence to honour aduance them whome God himselfe hath honoured Hath not God himself declared by his graces giuen vnto them what reckoning he maketh of them Can we make too much of them whome God so tenderly loueth These are the pathes of good intents wandering without the worde Nay they proceede further If wee shall be approued of the Lorde wee must creepe into fauour with those that are deere vnto him and the next way to haue fauour with him is to growe into the fauour of those that are neere aboute him according as the practise is to get the good lykings of men that are of greate calling heere in earth by growing into the lyking of those their seruantes that can doe moste of all with them But we are taught of the Lord himselfe that his wayes differ from oures as farre as Heauen differeth from the earth and that the Heauens are not so farre in height aboue the Earth as are his thoughts aboue oures So that wee offer exceeding wronge vnto his maiestie while we thinke to bring him vnder the condition of mans infirmitie whose good countenance cannot be obteyned vnlesse in the persons of those whome hee especially lyketh of by brybing or flattering of them he him selfe may seeme to be honoured and the holde of his fauour craftily vndermined The word of the Lord shaketh off all such follies telling vs that it is the hearing of his worde keeping of the same that getteth credite with him that maketh vs allied vnto him euen to become truely the mother sister or brother of him as wee read in the gospell after S. Luke in the which place he doeth so commend this kinred as I may call it of his worde that he maketh no reckoning of any other but in respect of that Wherein hee doeth notably reproue the foolishe fancie of fleashe and bloud which imagine that they can offer nothing vnto the virgin Marie wherin they shall not binde him vnto them the Lord therefore is constrained to signifie that those naturall respects preuaile not with him as with weake men but that the hearing of his worde and doeing of the same is all in all with him and the onely worship that pleaseth him which when it is wāting he accepteth of no seruice haue it neuer so greate shewe of mans reason for it As wee may not take vpon vs to worship any besides the Lorde no more is it lawfull for vs to giue any worship to the Lord but onely that whiche is allowed in his word and therefore hath he forbidden vs to make any grauen image imagining that way to please him and to doe a worke that is acceptable vnto him For those that bow vnto grauen Images thincke and say that the Lorde is serued therein and that they doe it not vnto the Image but vnto the Lorde represented vnto them in the Image but the Lorde in this commaundement forbiddeth as well the false worship of the true GOD as the giuinge of any parte of his true worship vnto a false God I meane vnto any besides the onely true god It commeth all from one founteine to dare be bolde to giue vnto him any worship beside that which he hath cōmanded and to worship any other besides himselfe which thinge he hath in many places plainely forbidden therefore in this cōmaundemente he represseth this intollerable boldnesse of man that in his owne deuotion will presume to please the Lorde either in the worshipping of others or in any other maner of worshipping him than he himselfe hath opened in his worde In this seconde parte concerninge grauen Images there are certeine wordes which beeing layde open will make the better entrance to the true sense and meaning of the whole in consideration whereof it shall not be vnprofitable briefely and in a worde to touch them It is saide here that he is A ielous God which signifieth that he can not suffer vs to ioyne any with him in the cause care of our welfare A kinde of speach borrowed from husbandes who can not abide to see the mindes affectiōs of their wiues entangled with any other men but require to haue them kepte pure and chaste to them selues alone The pursuing of his displeasure whiche is heere recited towarde the thirde and fourth generation of them that hate him seeming to maintaine vnrighteousnes in the Lord is to be vnderstoode of such children as treade in the same stepps of iniquitie with their fathers For otherwise that of the Prophet Ezechiel is true The godly sonne shall not beare the iniquitie of his vngodly father These thinges beeing now made plaine vnto vs let vs goe forwarde with the matter that wee haue in hand The Lorde God in forbidding the worshipping of images and so vnder that all other kinde of worship inuented by man addeth this reason to disuade vs from it because hee is become our God who
of words and sparing of no paines therein yet are they farre from this persuasion required of necessitie vnto true and faithfull prayer They receiue hope and are confident by reason of the laboriousnesse of their paynes in the multitude of prayers and other doinges of their owne deuising they knowe not what the mercie of God meaneth whiche onely worketh hope in his and maketh them humble euen in the doinge of those thinges that are commanded of him because it is the mere mercie and good will of God that hath wrought them in those that be his and that doth accept them and take them in good part at their handes The ende and marke that the seruauntes of God should sette before them in their prayers and petitions is to haue the Lorde glorified by perfourming that vnto his whiche he hathe promised to haue his mercie and power to come vnto the eyes and eares of men so euidently perfourming the trueth of his word that they may see and be forced to confesse that he ruleth here in earth Whē we are readie to pray either for good thinges to be giuen vs or for euill things to be taken frō vs the care to haue God his mercies magnified his goodnesse promised towards his to be seene come to light thereby to the credite name and glorie of the Lord ought principally to prouoke vs and to be the chiefe thing that should moue vs to make suite either for any good thing to bee giuen vs or to be eased of any affliction And therefore are we taught in this his prayer which is a paterne vnto all our prayers to begin them with the desire that his name may bee hallowed and his kingdome may come In the whiche petitions by the consent of all the godlie learned we ought to haue our mindes and senses wholy shut vpp within the desire that hee mighte haue a wonderfull name and be seene and knowen to reigne as a king in performing the trueth of his word here vpon earth And notwithstanding our good and benefite bee not diuided from this his glorie but moste neerely ioyned therevnto yet must we flie ouer the care of that in our thoughts and beginne our requestes in the earnest desire to see the tryall of his mercies and power promised vnto his experienced and made knowen in trueth and in effect Therefore you shall not looke for at my handes any seuerall declaration what particular things are conteined vnder the hallowing of his name or the comming of his kingdome for that were infinite in asmuch as there is no trueth promised in his worde perfourmed but in that same his name is hallowed and his kingdome commeth And I tolde you euen now that it was the desire of his name his glorie that must send vs to prayer and go before all our owne priuate commodities and respectes whatsoeuer When wee doe pray that his will may bee doone in Earth as it is in Heauen we are admonished in that petition that the glorie of his name and the power of his kingdome are not fundered from his will and worde It may not once enter into our thoughts that the Lord will be glorified in shewing foorth the greatnesse of his power and goodnesse any otherwise then as hee hath declared in his word whiche is the true wittnesse of his will. Wherefore whensoeuer wee are truely touched with the glorie of God his name or the aduauncement of his kingdome we are desirous to haue some thing perfourmed whiche in his word he hath approued In this petition wee haue warrant to pray vnto the Lord for any thing that in his word he hath promised to bestowe vppon his therfore are we taught to inquire at his mouth I meane euen at his word what his wil and pleasure is For to presume to aduaunce his glorie otherwise then he hath shewed vs in his worde is to tempt the Lord and to imagine to glorifie him or to purchase praise vnto him with that which by his word cannot be approued is not to honour but to dishonor the Lord for he hath coupled the glorie of his name the honour of his kingdome to the doeing of his wil. It was declared of late that notwithstanding the glorie of God and the comming of his kingdome be not diuided from the commoditie of his seruants yet ought his seruantes to cast their eyes vpon his glorie alone in the recital of those petitions In like man̄er ought we to iudge of this petitiō where we do craue for the doing of his wil that the in requesting of any thing agreable to his wil we ought not so much to loke vpon any commoditie cōming to vs therby as vnto this that therby his wil and pleasure taketh place and he is sene plainly perceiued to be iust true in his word and so by that meanes his kingdome is truely acknowledged his name hallowed We do confesse that he ruleth according to his word but whē we see the experience therof that whiche before was faintly in the mouth is now strongly conceiued in the hearte And who soeuer he be that hath the greatest portion of faith and most assured persuasiō of the good wil power of God that it watcheth alwayes for the perfourmance of his wil reuealed in his word he hath neede notwithstanding to haue his faith strengththened by experience and tryall of the mercies of God visibly performed in the gouernment of his church The Sainctes and seruantes of GOD are desirous alwayes to haue his honoure aduaunced and his kingdome acknowledged by the ordering and gouerning of things here in earth according to his word therfore after that Solomon had made an end of intreating the Lord to heare the prayer of his seruaunts in their seuerall necessities according as they are recited in the booke of Kings he rendereth a reason why hee would haue the Lord to graunt their petitions That sayth he all the people of the earth may knowe that the Lord is GOD and none other This is the cause why the seruantes of God are desierous to haue their petitions and prayers which they make according to his wil to be heard and graunted euen that the glorie of his name may be aduaunced that it may be seene that hee ruleth and none other and that experience may iustifie the gouernement of God after his word Heere we see that blinde and ignoraunt prayers what deuotion and good meaning so euer be pretended are no prayers that euer the Lorde will accepte of and that suche as doe not serue the Lord after his word are cut off from all hope to haue their prayers heard to any benefite or comforte of theirs because the Lorde hath ioyned his mercie and power wherein hee will bee glorified to the performaunce of his will for the comfort and good of those that doe serue him after his worde Therefore doeth the Prophet Dauid make his seeking out of the preceptes of God a persuasion that he shall
we haue so often heard of before when he prayeth that the people of God may haue their punishmentes remoued when they call vppon him there is alwayes added the condition of turning from their sinne either in expresse wordes or else in wordes that necessarily importe the same As to take one example for many in that Chapiter hee hath these wordes When Heauen shall be shutt vpp and there shall be no rayne because they haue sinned against thee and they shall pray in this place confesse thy name and turne from their sinn when thou doest afflict them then heare thou in Heauen and pardon the sinne of thy seruauntes and of thy people Israel when thou haste taught them the good way wherein they may walke so that the turning from sinne is necessarily required of them that doe looke for the forgiuenesse of sinne And then especially when the Lorde shall testifie against vs from Heauen by punishments laide vppon vs wee haue to call to minde our former sinnes and ceasse to be carelesse and secure therein For when the Lord forgiueth sinne hee also cureth sinne not suffering vs any longer to sleepe in the same beeing snared with the baytes and allurementes thereof but begetteth in vs a new care to shake it off and a new watchfulnesse ouer it There is added to the end of this petition For thine is the kingdome the power the glorie for euer which doeth admonish vs of sundrie profitable instructiōs for by it we are taught what shuld be the end of our petitions why we would haue thē graunted euen that his kingdome power glorie may be aduāced For as we haue learned before while that the Lord frameth his to the obedience of his wil giueth good things vnto thē remoueth euil thinges from them his name is halowed his kingdome cōmeth his wil is done here in earth for by dealing thus with his seruaunts he will be knowen to rule and reigne here vpon earth be glorified in the same This desire therefore to haue him glorified should bee bothe at the beginning and end of our prayers whether our suit be for spirituall graces or for tēporall blessings By this also our faith is strengthened in the hope to obteine our petitions because the Lorde cannot neglect the glorie of his name and the honour of his kingdome whiche dependeth vpon the perfourmaunce of his mercies towardes his seruauntes that call vpon him therfore our hope cannot deceiue vs beeing ioyned so neere vnto the glorie of our God. Moreouer in this we are admonished that it is not the worthynesse of our selues nor yet of any other but the honour of his name that commendeth our suites and petitions vnto the lord Finally heerein we are admonished of a speciall worshippe and seruice which is thanks giuing vnto GOD when soeuer wee receiue any benefite of what kinde soeuer For we acknowledging in our prayers not onely that hee hath the disposing of these benefites but also that his kingdome glorie honour consisteth in the rewarding of his with the same shall be found traytors to the crowne of his kingdome if after benefites receiued wee doe not by thanks giuing confesse and acknoweledge the same This giuing of thanks is a speciall worshipp and seruice of God in somuch that the Lorde reiecting sacrifice placeth his honour in thanksgiuing Will I eate the fleash of Bulles or drinke the bloude of Goates sayth the Lord by his Ptophet Offer vnto God praise and pay the vowes vnto the moste high and call vppon mee in the day of thy trouble so will I deliuer thee and thou shalt glorifie me And in the laste verse of that psalme it is said that he who offereth praise vnto the Lord doth glorifie him Whereby it appeareth that the Lord esteemeth thanksgiuing as a speciall worship and seruice of him whiche may well bee perceiued in sundrie places of the Scripture but especially in the booke of the Psalmes It is in deede a seruice of God peculiar and proper vnto the children of god For the wicked are not acquainted with it they see not the Lord his arme in their deliuerances they see not through the instruments that God vseth to helpe thē by into the especiall goodwill and fauour of GOD from whence the godly take those healpes to come as a plaine profe therof Therfore doth the Prophet say The voice of ioy and deliuerance shal be in the tabernacles of the righteous saying the right hand of the Lorde hath done valiauntly Hee maketh it the peculiar worke of the righteous to reioyce in the Lorde and in heart to prayse him For notwithstanding all people taste liberally of his benefits yet the feeling of his fatherly goodnesse whiche procureth giuing of thanks in deed is proper onely vnto the children of God. It is a singular priuiledge that he doth vouchsafe his elect alone when he giueth such a sweete taste vnto his benefites as driueth their heartes to reioycing and giuing of thankes not onely in the comfort of the present benefite but also in that hauing receiued an assured token of his fauour they peaceably passe ouer the course of their life assuring them selues that they are had in especiall reckoning and account with the lord Therefore the Prophete is bolde to haue this speech of them Blessed is the people that reioyce in thee they shall walke in the light of thy countenaunce O Lorde they shall reioyce continually in thy name and in thy righteousnesse shal they exalt them selues He maketh it no common matter to reioyce in the Lord but matter belonging onely to the electe and blessed people of God how greatly it pleaseth the Lorde The Apostle wittnesseth in the Epistle to the Corinthes where hee requireth the prayer of the church of God for him in his affliction that when his deliueraunce is obteyned by the prayers of many many persons may giue thanks vnto god Which notably declareth how acceptable a seruice it is to giue thanks vnto God when the afflictions of the children of God serue therevnto and are beecome a speciall ende of the same As wittnesseth in like manner the Prophet The Lorde hath looked downe from the height of his Sanctuarie that hee might heare the mourning of the prisoner and deliuer the children of death that they may declare the name of the Lorde in Hierusalem and his praise in Sion Now if it be demaunded why the sacrifice of thanks giuing is so acceptable a worship and seruice of the Lord The answere is ready because it ascribeth the gouernment and distribution of all benefites vnto the Lord denying them to come by casualtie or chaunce as doe the vngodly whatsoeuer they say in that they are neither comforted truely in them nor yet thankfull for them Moreouer it acknowledgeth God not to be a dead thing and bare name that regardeth not men that serue him in the obedience of his will but that in trueth hee hath a care of his Church helpeth
can not otherwise be compassed And where is that man then that seeing what duties are to be perfourmed bothe to the Lord and to his brethren and in what manner of affection and loue for it is the end of Christe his death and the purchase of his passion to haue a number not only giuen but zelously giuen vnto good workes remembring withall what an enimie he hath at home of his owne nature if there be any feare of God in him that shall not be occasioned hereby more plentifully to practise the meanes of his saluation especially knowing that those who are ingrafted into the body of Christe must dye vnto sinne and rise vp in to these fruites of righteousnes Moreouer the knowledge and meditation of the lawe and commaundements doe helpe vs forward vnto true and sincere Christianitie For a great number deceiue them selues in a generall good meaning whiche they haue to serue the Lord taking that to be the true seruice of him and in the meane time are nothing carefull to keepe a good conscience in the seuerall dueties of the lawe nor any thing traueyling to traine vp their affections to delight therin as if in Christianitie we were to roue vncerteinely aboute good motions and good meanings and had no certeine marks of seuerall dueties set before vs to shoote at that we might so iudge of our selues as we see vs come shorte or wide of them whereas the true Christian in very deede profiteth in drawing neerer and neerer vnto the Lord in making his life and conuersation more conformable vnto the seuerall duties set downe in the commaundementes beeing likewise carefull to approue his doings by the lawes statutes made for the same as in ciuil dealings and traffique a man wil feare to offende against the lawes and statutes prouided in that behalfe And as a wise man that hath much dealing in the worlde wil haue some abstract of the statutes that as occasion requireth he may turne to them and so deale without danger of lawe so it standeth well with the policie of a Christian to be skilfull in the statutes of his God that when he hath to deale with the name of his brother lookeing in this abstract he may see the cautions to be obserued in the same that he offend not against the lawes and statutes of the Highest when soeuer he hath to deale with his goodes he may turne in like maner to that statute that hath prouided for wel dealing therin so auoide the dangers that otherwise he should fall into The like is to be done when there are dealings immediately betwene vs the Lord that we should often loke into this briefe abstract of the statutes of our God to see alwayes what is the prouiso that is made for his glorie and the suppressing of our owne corruption Our corrupte nature doeth aske all this of vs and the man that feareth God giueth no lesse vnto it For the blessed man is saide to meditate in the lawe of his God day and night Nay we see that the only wise God who knoweth better then we our selues what nede we haue hath appointed vs yet more meanes and therfore we must thinke that there is more vntowardnes in vs then we could of our selues suspect For he hath left it a perpetuall order for the education of his children that there should be men of special giftes both for learning and aptnesse to teach also for good life who by teaching exhorting and reprouing should as it were whet the word to make it enter It must of necessitie bee an hard matter that requireth such instruments such workemen for both the instrument and the workmen are from aboue The wisedome of the world could not perfourme this and therefore the Gospell which is the arme and power of God vnto saluation was sent from the bosome of the father and for the workemen we are not at our choyse to take where it seemeth good vnto vs but they are appointed to our hād by the holy Ghost who hath set downe such notes of good learning good life to discerne them by who are of his sending and fit for so weightie a worke as that they giue forth a plaine testimonie vnto vs that they come from Heauen framed and prepared of the Lord him self vnto this work As the goodnesse of our God could not deny vs any thing necessarie so his wisedome would not that we should be loaden with any thing superfluous and vnnecessarie which must force vs to conclude against our selues that we are not knowen vnto our selues vnlesse we see matter within vs necessarily requiring to be pricked forward with the liuely preaching and sounding ministerie of the word and that we tempt the Lord if we content our selues with our priuate readings and meditations and despise the preaching of the worde which the Lord hath seene to be so necessarie that hee hath appointed it not for one sorte of men but vnto all of what condition soeuer neither vnto age alone but perpetuall for all ages and times The labours therefore of them that doe write are not taken in hand that men standing vpon them should contemne or lesse frequent the publique ministerie of the Church but to bring them into greater loue and liking with the same that receiuing some fruite that way they might looke for a greate deale more by that which is appoynted by the Lorde to present vs perfect in Christe Iesus Concerning these Lectures I am to craue generally of all men to whose handes they shall come that in what point so euer they shall thinke their admonition may doe mee good they woulde not denie mee that Christian and Brotherly helpe and likewise if they shall in any thing finde themselues holpen by my trauell that as they are to returne the whole praise vnto GOD to whome onely it is due so they woulde not denie the comfort of their prayers vnto him whom the Lord in mercie hath vouchsafed to make an instrument though most vnworthie of some goodnesse vnto them And of your honour my verie good Ladie I am most humblie to require that this dutie how slenderly soeuer performed may according to your accustomed clemencie be well accepted of that what want soeuer be in the work either of that you desire or that I were in duetie to perfourme may finde a supplie herein for that it proceedeth from a minde moste willing to answer your desire and moste vnwilling if abilitie did serue to be behinde with the leaste parte of that that duetie may in any respect demaunde And as al good Christians should rather be desirous to lerne howe to go forwarde then to heare what good beginnings they haue made so I doubt not Madame but a fewe wordes vttered to that ende especially from me that haue great cause to be thankeful vnto God for that he hath already wrought in you shall finde better interteinement with your honour then much speeche directed to an other purpose howe good
The Children of God by the eyes of faith see a secret blessing promised which they apprehend by hope when as the common sorte wanting this eye cast away all hope vnlesse by a sensible manner they perceiue and presently may groape the goodnes and help of god The man that will take no knowledge that there is wante of faithe in him but doth professe as the most wil do that he trusteth in God with all his heart and that there is no mistrust of God in any parte or corner thereof is to be sent back to his doeings and thoughts that are and haue beene in him in the time of his troubles dangers pouertie or decay to consider if there haue beene thē in his hart no more doubting fearing or suspecting to bee prouided for from the Lorde then hath beene in other times by this meanes if there bee any sense or iudgement in him he shall be constrained to confesse the weaknesse of his faith so seeke his comfort in Christ beeing conuict within him selfe of suche mistrust and vnbeliefe as the lawe doeth accurse and condemne For if a man wil not willingly be wise in the beguyling of him selfe he may soone see and perceiue a greate diuersitie in him selfe at those times that where so longe as hee had helpes and and holdes to go by he was comfortable bolde confident those beeing taken away hee is become without all courage comforte or hope If there were no want of faith how could there bee any lack of comforte or hope If his confidence were not in the meanes how could he be as a man with out all hart or hope so soone as the meanes are either vtterly taken away or else diminished especially seeing the goodnesse of the Lord whiche is the ground of faith indureth for euer And that the man whiche will take no knowledge of the want of his faith may bee brought to the sighte of himselfe let him well consider with himselfe what shoulde bee the cause that when he hath aboundance and wanteth no necessarie help he is so exceeding sparing and carelesse in his manner of seruing and seeking of the Lorde in respect of the feare and care that he is in so soone as he shall be any way distressed and the paynes also that then he taketh in his manner of seruing the Lorde if his faith be at both times one why shuld his care whiche doth bewray his feare be almoste none at one time and so plentifull at another but onely that there was want of faith before albeit he coulde not espie it the meanes standing as a myst or a cloude betweene him and the light that would teache him truly to discerne The man therefore that boasteth of the perfection of his faith not feeling any want therin denying that he trusteth in his riches friendship authoritie or wealth muste bee willed to sette them a while aside in his thoughts and considerations imagining seriously and in good earnest that he had them not then let him aske his conscience truly serch out his spirits whither he could be as confident comfortable and hopefull in his heart in the wanting as in the hauing thereof his heart will then tell him the contrarie if he search truely and throughly and his deedes will declare no lesse For we shall se such as couragious and as confident as may be in their wealth credit and health and when they are taken away as faint and feeble as men that neither haue hart nor hope Thus must a man be sifted both in abundance and want that in the true sight of his pouertie he may be forced carefully thankfully to lay hould vpon the mercies brought by Iesus Christ As for vs that professe we know Christ are led to magnifie his mercies by the experiēce of sinne that we haue within our selues Let vs remember that it is our parte to declare that we are his and in him by dying vnto sinne and liuing vnto righteousnesse Let vs therefore bee ashamed to beare the name of Christ to carrie the coūtenance of them that loue his gospell and yet in our nccessities to bee as mistrustfull and as readie to helpe it by one vnlawfull shift or other as euer we were or as they are that neither professe nor knowe the gospell Let vs be ashamed to professe the gospell and in the meane time to be at no more mislyking nor warre with our mistrustfull thoughtes then wee haue beene when wee had no knowledge of the same Hath not the Lord therefore died that by his power we might die vnto sinne hath he not appeared to weaken the power and strength of sinne in those that be his that although they cānot driue sinne from being at all in the flesh yet they might driue it from reigning and rulinge in them abeating the power and force thereof How can men thinke then that there is any trueth of Christianitie begunne in them beeing in the same manner affected towarde their mistrustfull thoughtes and euil shiftes that proceede thereof as they were from the beginning ere euer they knewe the word and Gospel of their GOD hauing no more hatred of them nor greater war and strife with them It is true that the Lord in mercie for Christ couereth the sinnes of his but it is as true that the Lorde cureth the sinnes of his It cannot be denyed but that for Christe he doeth pardon the sinnes of his seruantes neither may we deny but that in Christ he doeth also purge the sinnes of his seruants Let vs therefore brethren resorte vnto God by faithful prayer that as he hath taken away the condemnation of sinne so he would more and more abolish the rule and kingdome thereof Our hope is great for our promises are many our capteine is stronge our enemie hath often beene foyled euen in fraile flesh as feeble as we bee but the conquerors haue euer beene careful much giuen to vse the meanes of the word and prayer often in the fielde with their owne affections hauing vpon them the compleate harnesse of a Christian Now let vs pray vnto our heauenly father that wee may so see our wante of faithe that wee may truely magnifie the grace and mercie of GOD in Christe whiche couereth the imperfection thereof and also that we may haue such strength from the power of his death that by the meanes thereof we may more and more preuaile bothe ouer our mistrustful nature in want and also ouer our carelesse and secure estate in plentie and abundance ¶ The second Lecture vpon the thirde fourth fifte and sixte verses 3 Thou shalt haue none other Gods before me 4 Thou shalt make thee no grauen image neither any similitude of things that are in heauen aboue neither that are in the Earth beneath nor that are in the waters vnder the earth 5 Thou shalt not bow downe to them neither serue them for I am the Lorde thy GOD a ielous God visiting the iniquitie of the fathers vppon the
obediēce vnder the shadowe of good intent deuotiō occupying it selfe in trifling outwarde thinges and neuer drawing neere vnto the Lord in the dueties laide vpon him by the word he must labour diligently to finde out the wil of God in his word for no other end but that hee may be a doer and follower of the same his profiting how greate so euer it bee is not without infirmitie and therefore hee is not without humilitie in his best doings his offending at any time cannot bee without griefe for hee seeth in it the dishonour of his merciful father whose free mercie is his stay Let vs learne brethren to take heed in seruing the Lord in a deuotiō that agreeth not with his word What will it auayle to say We do it of loue and good meaning towards him when the Lord hath said that all such are haters of him Shall our mening condemne the trueth of his saying Or shall that be good meaning when we come to true reckoning which the Lorde hath pronounced to be hateing Let man be afraid to beare hatred against the Lord and therefore let him feare to serue him with good intents besides his worde If man should bee so obstinate in euill that he feareth no punishment in respect of himselfe imagining his life to make an end of all his affliction yet let him fear the punishmente of this sinne that will not leaue him in the graue but set the marke of his iniquitie vppon his children and posteritie vnto many generations I neede not greatly to speake vnto the moste that be heere that they should leaue those foolish works of deuotion and good meaning as going on Pilgrimage setting vp of shrynes and such like things receiued amongst the Papistes His name be praysed that madnesse is descryed and a great number of them selues begin now to blush at it but the outwarde ceremonies of Religion as resorting to common prayer hearing of Sermons or suche other these haue obteyned now the title of the true seruice of GOD and shut out the obedience vnto the dueties commaunded by the word These hold men now from care of dueties appointed by the word as deuised deuotion kept them in Poperie from true religion These are the good intentes of Gospellers at this day and as the Lorde spake of his sacrifices commaunded in his worde when mē were holden in those without any care of good life He that killeth a Bullock is as if he slue a man they haue chosen out their owne wayes therefore wil I choose out their delusions and bring their feare vpon them So may it truely be said of a greate number that the Lorde hateth their resorting to prayer and sermons they are now become their owne wayes whiche they haue chosen because they are sundred from Christian conuersation and amendment of life for the which they were ordayned The meanes to auoid the dangers of our deuises in the seruice of GOD and to haue disclosed vnto vs the subtilties and snares thereof is to delight in the wisdome of the worde to be much exercised therein according as it is declared in the booke of Prouerbes That when wisdome entreth into the hearte and knowledge delighteth the soule then shall it deliuer vs from the euill way and from the straunge woman whiche forsaketh the guide of her youth Now let vs pray vnto our heauenly father that we may so see our vntowardnesse vnto his true worshippe that we may magnifie his mercies that hath pardoned our transgressions and that wee may receiue strength from the power of his death to shake off all those shadowes of seruing the Lorde beeing truely humbled to serue him in spirite and truethe according to the direction of his worde ¶ The thirde Lecture vpon the seuenthe verse 7 Thou shalt not take the name of the Lorde thy God in vaine for the Lord wil not holde him guiltlesse that taketh his name in vaine IT is manifeste in the Scriptures that by the name of GOD is ment the lawe and commaundement of god For the Lorde wil be honoured and get a name among his people by transforming their affections and deedes into the obedience of his lawe In Leuiticus it is thus written Yee shall keepe my commaundementes and doe them for I am the Lorde Neither shall ye pollute my holie name declaring that his name is prophaned taken in vaine and polluted when his commaundementes are not regarded It is also to bee seene in the Epistle to Timothie that the name of GOD is taken for the doctrine and woorde of god Let Seruants sayth the Apostle account their maisters worthy of all honour that the name of God and his doctrine be not euill spoken of ioyning the name and doctrine of God together as wordes that importe all one matter For the name of GOD cannot but be dishonoured and euil spoken of through vs when suche lawes as all men knowe he hath appointed for vs to walke in are without regarde neglected and contemned of vs. If it bee required why the Lorde speaking of his lawe giueth it the title of his name wee must vnderstand the reason of his so doeing to be very good forceable to procure obedience For what can be more deare vnto vs than the name and glorie of our GOD Or what can binde our obedience vnto more dutifulnesse than when we vnderstand he hath committed his owne name and honour into our handes beeing content to abide without all name and glorie heere in earth if hee may not haue it of his by their obedience to his lawe And therefore as the loue of GOD muste cause vs to begin all dueties so the end wee looke at in all of them must bee by the doeing thereof to get honour and glorie to our God. For it is written to the Corinthes Whether yee eate or drinke or what soeuer ye doe doe all to the glorie of GOD. Heerevppon it commeth that workes commaunded are reiected of the Lorde when they are done to be seene of men for the prayse of our selues and not with a carefull heart to glorifie the Lorde and procure his prayse thereby Take heede saith our Sauiour Christ that ye giue not your almes before men to be seene of them or else yee shall haue no rewarde of your father whiche is in heauen The Lorde him selfe often vseth the credite and glorie of his name not onely in commaunding but also in forbidding things to be done as in Leuiticus 19. almost through the whole chapter when he forbiddeth any thing he addeth these wordes immediatly I am the Lord thy God because the contempt and breach of his commaundement doth reach to the stayning polluting of his name For he hath entred couenant with vs to be our God in causing vs to walke in his wayes that he thereby may be magnified and aduanced as it is written in Deuteronomie Thou haste set vp the Lord this day to be thy God and to walke in
to the defence of that holde whiche being taken by the enimies he is assured to receiue continuall shame and dishonour The Lord will be honored by hauing his word obeyed if we doe not conspire to mainteine his honour that way we are guiltie of treason against his glorie when we suffer sathan to batter downe obedience in vs to God and man we are as well accessarie to the betraying of his glorie as those souldiers that are quiet within the castle while their enimies sacke the same without Let vs therfore goe carefully aboute these matters of his honour let our care and sounde dealing be a recorde vnto our hartes that we are not conspired with his enimies There can be no better argument that men do willingly consent with sathan then to see them carelesse of his assaultes then neuer to see them stande vpon their watche especially dealing with the enimie who hath professed that hee will neuer be at truce with them And because the Lord giueth so glorious a title to christianitie as to call it his glorie making so neere a bonde betweene our saluation his honour let vs not sleepe in so earnest matters neither bring a slender and bare affection where there is the assured hope of a double commoditie Nowe let vs pray vnto our heauenly Father that we may more be humbled that wee haue so long liued to so litle honour of his name not only that we may thereby truly acknowledge the mercy of Iesus Christe that hathe put vppe so great dishonour at our handes washing it away no otherwise than with his bloud but also that in the remembraunce of so long time wherein we haue dishonoured him we may bee whetted to bestirre vs this time that we haue to liue bothe to pull downe our affections that would dishonour him in the plaine contempte or carelesse regard of obedience also to bring forth that fruite of newe life that may open the mouthes of many to speake of his praise for it whose workmanship it is The fourth Lecture vpon the eighth verse 8 Remember the Sabbaoth day to keepe it holie 9 Sixe dayes shalt thou labour and doe all thy worke 10 But the seuenth day is the Sabbaoth of the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy man seruaunt nor thy maide nor thy beast nor thy straunger that is within thy gates 11 For in sixe dayes the Lord made the heauen and the earthe the sea and al that in them is and rested the seuenth day therefore the Lord blessed the Sabbaoth day and halowed it THe rest from bodily laboures that was commaunded vpon the Sabbaoth day had in it this signification that Christianitie did consist in ceassing from sinne So doe the Prophets who are the true expositors of the law interpret it For thus we do read in the Prophet Esay Blessed is the man that doeth this and the Sonne of man that taketh holde on it he that keepeth the Sabbaoth and polluteth it not and keepeth his hand from dooeing any euill The Prophete doeth declare what it is to keepe the Sabbaoth by these wordes following And keepeth his hand from doeing any euil The euill that by this sabbaoth we are commaunded to rest and ceasse from is not a matter straunge and disagreeing from our disposition but rooted in our nature as nowe we haue it from Adam And therefore the same Prophet that here affirmeth the keeping of the Sabbaoth to consist in ceassing and resting from euill in an other place affirmeth it to be the ceassing from our owne wayes and workes declaring thereby this euill and iniquitie that we are commaunded to ceasse from to be no forrener or straunger but to keepe his house and home in our owne nature In that the Scripture termeth euil to be our own wayes and works according as it is written by the Prophete Isaie If thou consecrate the Sabbaoth as glorious vnto the Lorde and shalt honour him not doing thine owne wayes nor seeking thine owne will c. expounding the Not doing our owne ways nor seeking our owne will to be the consecrating of a glorious Sabbaoth vnto the lord The Sabbaoth then consisteth in keeping vs from doing euil so that necessarily we must conclude this euil to be in our owne wills and wayes This inwarde corruption wherewith bothe our wit and wil is poysoned was very fitly resembled in the outward obseruing of the Sabbaoth For vppon the Sabbaoth day the people were called from all their accustomed workes that they had beene occupied in the sixe dayes before So that a man comparing their doinges that day with those they were exercised in the other sixe dayes must of necessitie say they were cleane altered and chaunged in their doinges from that that vsually before they had beene and so diuerse as if they had not beene the same but other men A resemblance verie fitte and sitting to our spirituall Sabbaoth whiche consisteth in becomming newe men concerning our dooinges from that wee haue beene before wee knewe the Gospell The outward rest from bodily laboures whiche did shadowe out our true rest from sinne whiche is our accustomed way and worke was so strictely obserued among the Iewes that the neglect thereof in the least thinges as gathering sticks vpon the Sabbaoth day was punished with death as we do reade in the 15. of Numbers to declare some signification of greater thinges in it according as the Prophetes haue interpreted it The Sabbaoth then doth verie well point out the corruption that we haue receiued of Adam which ruleth and reigneth in the ways and wils of al them that are not borne againe and chaunged bothe in will and deede by the power of that his grace which only he bestoweth vppon his elect For thus it is written to the Ephesians Among whome speaking of the children of disobedience We also had our conuersation in time past in the lustes of our flesh in fulfilling the will of the fleshe and of the minde and were by nature the children of wrath as wel as others We haue to marke here that speaking of his sinne he describeth it to haue beene done by following the wil of the minde whiche is the reasonable part as well as in following the will of the flesh which is the affection vnreasonable part And lest we shuld ascribe this only to his custome in sinne as if hee had not beene borne with this disease nor by nature inclined therevnto he putteth himselfe and others vnder the wrathe of God by nature saying We are by nature the children of wrath as well as others making it the common case of all men as naturally to be inclined to euill as they are to eate and drinke in their hunger or thirst It is worth the noting that he putteth himselfe in the number for he saith of him selfe to the Philippians that his life was not outwardly to be reproued no not before his calling
hath done and boast of that none otherwise then if he shuld haue done it in his owne person Can this I say be thought reasonable vnto any that hath not had an other scholmaister then wit and reason to persuade him therein Can the naturall man bee persuaded that he must first be righteous and then do righteous things and not rather that in doing of many righteous deedes at length hee becommeth to bee accepted for righteous him selfe thereby Or can a naturall man bee persuaded that his fauour with God commeth wholy in respect of an other his doings who hath done him all this good and not rather that his owne doings haue done the moste for him and he that is especially beholding vnto them This commeth from an other teacher then any that wee haue at home it sauoureth not of the earth it is from aboue Ceasse therefore to maruell at suche diuersitie of doctrine when the scholemaisters that teach are so farre differing one from an other as heauen is from earth The seruauntes of God giue ouer their owne righteousnesse they finde nothing in it they doe clearely see it will not goe for payment and therefore doe betake themselues to the merites of an other Neither doe they onely say that they bee vnrighteous in them selues but with griefe doe finde and feele it to be so within them selues But howsoeuer they stand rotten in their own root they are notwithstāding strongly stayd in Iesus Christ whose obediēce they do make so great an account of as if it were their owne perfourmed by them selues The thirde thing that wee doe receiue with Christe is Sanctification or holinesse of life This sanctification followeth immediately after righteousnesse in the place which before I haue alledged For it is not onely requisite that wee should remaine righteous by the obedience of one man once perfourmed but that our whole life should continue consecrated vnto the seruice of him in bringing foorth such fruit as hee hath appointed That righteousnesse which before we haue heard of is as the tree and this holinesse is the fruit therof The nature of our Sauiour Christe was free from all infection not hauing in it any remnaunt or relique of sinne and therefore he was sanctification it selfe and perfectly sanctified When wee beginne to separate our selues from the common corruption of the worlde and bend our selues to purenesse of life approued before God this is the worke of Christe sanctifying and working true holinesse in vs For of our selues we are prophane and vnholy voyde of these fruites of righteousnesse whiche are wrought in vs by Christe The cause why a number do mislike such deedes and conuersation both in them selues and also in others which an other sort of men doe approue delight in following after them with all greedinesse of desire is for that Christ is become sanctification vnto the one sort of people and not vnto the other who continue in their prophane and corrupt wayes not finding any want therein when the other sort are vexed grieued to see such doings abound in others and tormented in them selues if at any time they shall of infirmitie slip into the like not ceasing to apply the meanes whereby they may get victorie ouer them Here ariseth a question necessarie to be discussed whether righteousnesse be in the children of God before sanctification and holinesse of life or good works and holy life do goe before iustification being in his before they be acceptable vnto god Wherein notwithstanding that which hath beene sayde alreadie may be thought sufficient vnto any indifferent man yet it shall not be amisse to adde some more force and strength vnto it It is proued that righteousnesse goeth before good workes Rom. 4.6 where the testimonie of Dauid is alledged pronouncing him blessed and happie to whome the Lorde imputeth righteousnesse without workes And leaste any man should thinke this to bee ment of the ceremoniall workes the verie wordes of the Prophete are cited in the next verse folowing affirming blessednesse to be in the remitting of sinns vnto vs and not in the admitting of good workes for vs If the Apostle doe ioyne with the Prophete in this that God imputeth righteousnesse without woorkes then must I demaund of the aduersaries whether this righteousnesse imputed without woorkes doth exclude all woorkes or but some woorkes If it be aunswered that all kynd of working is not seuered frō this iustification and righteousnesse the question is againe whether those workes that stand with iustification and righteousnesse goe before it or spring of it and so come after it Heere their aunswere is we are iustified withoute woorkes going before but not withoute workes folowing it making this iustification that is saide to be without woorkes to shut out onely those woorkes that are before a man be iustified but not the other For their opinion is that wee are iustified by them wherevpon it followeth necessarily that righteousnesse goeth before holinesse of life that good workes do followe from a man iustified alreadie and are not sent before to iustifie him therewith that was not accepted of God as righteous vntill those were perfourmed The Apostle is plaine in this matter to the Ephesians God which is riche in mercie euen when wee were dead in sinnes hath quickened vs c. There were no woorkes then that went before to quicken vs seeing it is sayde that when we were deade in sinnes not onely sinners but also deade in sinnes God hath quickened vs. This proueth plainely that our good workes and holinesse of life did not procure righteousnesse vnto vs when the matter is cleare that wee were dead in sinnes when he in mercie quickened vs. In like manner the Apostle proueth that holinesse of life is a fruite of them that bee alreadie the seruants of God but now sayth the Apostle beeing freed from sinne and made seruaunts vnto God you haue your fruit in holinesse and the end euerlasting life There is no woorke acceptable vnto God without fayth and persuasion of his good will towardes vs whether it be done at the desire of vaine glory or at the motion and instinct of nature iudging that woorke to bee lawfull and honest For it is fayth that doth purifie the heart and the ende of the commaundement is loue but so that it bee of a fayth vnfeined The tree must be good before the fruite can be good For an euil tree can not bring foorth good fruite Against this it will be excepted that Abraham in offering of his sonne Isaac vppon the altar as sayth the Apostle Iames was iustified and therefore that the works of men eyther vnrighteous before or else but in parte acceptable doe iustifie them and make them rightly to be accepted of God. It appeareth in Genesis that Abraham was iustified before Isaac was borne for the offering of whome vppon the altar the Apostle Iames sayth that Abraham was iustified For in that Chapter it is written
that the word of the Lord came vnto Abraham in a vision saying Feare not Abraham I am thine exceeding great reward And Abraham said Oh Lorde God what wilt thou giue me seeing I goe childlesse Beholde to me thou hast giuen no seede wherefore a seruaunt of myne house shall be myne heire Then the worde of the Lorde came vnto him saying One that shall come out of thine owne bowells hee shall be thine heire Moreouer he brought him foorth and sayde Looke vp nowe vnto heauen and tell the starres So shall thy seede be And Abraham beleeued the Lord and he accounted that to him for righteousnesse By this testimonie we see that Abraham was accoūted righteous not in part righteous or half righteous but with out any addition it was sayde of him that he was righteous before he had any sonne and therefore before he could offer vp his sonne in sacrifice euen then when he made complaint vnto God for that he had no sonne and therefore a seruaunt must bee his heire beleuing the promise that thē was made vnto him for a seede and posteritie that shoulde come out of his owne loynes that fayth was reckoned vnto him for righteousnesse and hee him selfe accepted of as righteous before the Lorde Iames sayth that hee was iustified when his owne sonne Isaac was offered vppon the altar and that this deede of his in not refusing to kill his onely sonne for a sacrifice at the commaundement of God did so please the Lorde that he was iustified for it In the other place alledged the holy Ghost affirmeth that hee was iustified before his sonne Isaac was borne euen at that time when the promise was giuen forth that he should haue a sonne and that the beleeuing of this good will of God towardes him herein did so please the Lorde that he accounted of him as righteous for it Howe then Doth the holy Ghost differ from him selfe God forbid But the Apostle Sainte Iames attributeth that to the effect for being ioyned with his cause which the holy ghost in that other place giueth vnto the true and originall cause alone As if one man wold iustifie a workman and commend him aboue others for workes that hee hath seene him do and an other would in like manner iustifie the same but for the inward skill knowledge and conceiuing that he hath of the rules and principles of that trade or occupation what so euer which skill he may discerne by his speache albeit he neuer sawe him worke And albeit a man may say that he is a good workman bicause his worke is good yet if a man wil speake properly he must say he is a good workeman bycause his skill is good For his good skill in that trade is the cause of his good workmanshippe and the goodnesse thereof commeth from thence as from the proper founteine and cause Nowe euerie man knoweth that when any man is commended for his worke it is bycause of the skill and knowledge that appeareth therein and is ioyned therewith as the onely cause and occasion thereof Euen so bycause our fayth appeareth in our good woorkes as our skilfull knowledge dothe in our skilfull workmanship that is giuen to good woorkes which is peculiar vnto fayth as the proper cause thereof and a man shall bee called a skilfull woorkman for his skilfull workmanship when notwithstanding it is most assured that his skilfull knowledge is before his skilfull woorke as also the cause thereof and hee iustly may be called skilfull for it notwithstanding he should bee kept from vttering that his skill in worke many yeres after the perfect knowledge thereof The holie Ghost therefore in Genesis iustifieth Abraham as skilfull for his skill alone and in that epistle of Iames he iustifieth him as skilful of that worke wherein so much skil appeared For it may be lawfull vnto me for the better vnderstanding hereof to resemble fayth by skill and good deedes by skilfull workmanshippe bycause as good workmanship hath all the commendation for the good skill that appeareth in it so haue good woorkes all their praise from the fayth that hath begotten them and is necessarily ioyned with them This is also to be added that bycause there is not in our workes that perfection that is required we are constreyned to stand to the mercie of God and to seeke refuge there by a true fayth and this is the cause why we magnifie faith which otherwise is imperfect as be all things that are in vs bicause it applieth the mercy of God vnto vs wherby our sinnes are pardoned and the want that is in our worke not imputed And for proofe that the Apostle Sainte Iames giueth not that title vnto woorkes to iustifie but bycause of the fayth whiche hath begotte those workes and which is ioyned with them and couereth the imperfections that is in them in the same place where he ascribeth righteousnesse vnto Abraham for offering vp his sonne hee sayth that this scripture was fulfilled Abraham beleeued and it was reckoned vnto him for righteousnesse and he was called the friende of God So that all the commendation of this woorke is included in faith and giuen vnto it for the fayth of the doer For other wise hee should haue sayde Abraham wrought and that was receiued bycause it was righteous seeing hee had stoode vppon the commendation of his workes so muche immediately before and was euē yet in the same matter But he sayth Abraham beleeued and that was reckoned vnto him for righteousnesse They would match workes with faith in iustification and the Apostle when hee speaketh most of works doth shrowd them vnder fayth saying after mention of his best woorke that this Scripture was fulfilled in it Abraham beleeued and that was imputed to him for righteousnesse and not receiued in the righteousnesse and deseruing of it selfe and he was called the friend of God. And in the eleuenth Chapter to the Hebrues all the woorkes of the godly fathers are ascribed vnto fayth and by name in the seuenteenth verse of that Chapter this deede of Abraham is fathered vpon his faith For workes are so farre from iustifying vs that the cause why they them selues are iustified is in fayth For without fayth it is impossible to please God. And in this chiefe worke of Abraham that nowe wee haue heard of that Scripture of imputing righteousnesse vnto him was fulfilled Therefore the worke did not stande in any account for the worthinesse thereof but onely bycause the Lorde did impute it vnto him for righteousnesse which thing also it did not attaine vnto of it selfe but bycause of fayth whiche was ioyned with it It is to be noted that the Apostle Sainte Iames speaketh here but of one woorke as the offering vp of his sonne and that woorke also not done but onely purposed to be done If therefore his meaning had beene to debate the worthinesse of woorkes and what place they haue in the purchase of our saluation hee would haue taken woorkes
vpon vs by offending but also the punishment whatsoeuer that followeth therevpon as shal hereafter God willing moste plainely appeare We are therefore put in hope by this petition to haue as well the punishment as the fault of our sinne pardoned forgiuen vs so that when any punishment of God is vppon his they neede not to despaire for we are taught and commanded by him to make suite for the forgiuenesse of sinnes which could not be done in faith if the Lord had not promised vnto vs the pardon forgiuenesse thereof The godlie at all times when any affliction was vppon them haue resorted to the Lord for the forgiuenes of their sinnes And why Are we not taught so to do in the holy scripture Doth not the praier of Solomon leaue this for a perpetuall doctrine vnto the Church that when any punishment is vpon those that be his they should cōfesse their sinnes in trueth with an assured hope in so doing to finde fauour at his handes and ease of their griefe when they shal truely turne vnto him according as it is written in that Chapter in these words When thy people Israel shal be ouerthrowen before the enimie because they haue sinned against thee and turne againe to thee and confesse thy name pray make supplication vnto thee then heare thou in heauen and be mercifull vnto the sinne of thy people Israel bring them againe vnto the land which thou gauest vnto their fathers A plaine proofe we haue in this place that the people of God may resort boldly vnto God euen then when his punishment is vpon thē for the forgiuenesse of their sinnes and as plaine is this also that his mercie toward them pardoning of their sinnes consisteth not only in the remouing of the fault frō them but also of the punishment that is due for the fault transgression For he praieth that when the people shal be led out of their land by their enimies because they haue sinned against the Lord that if they shall confesse their sinnes and turne vnto the Lord then he would be merciful and bring them againe vnto the land which is to remoue the punishment from them as well as the fault and guiltinesse This was that punishment to bee captiues and prisoners in their enimies land when they are brought home this punishment is remoued The like profe we haue of this matter in the same Chapter in these wordes When heauen shal be shut vppe there shal be no rayne because they haue sinned againste thee and shall pray in this place and turne from their sinne when thou doest afflicte them then heare thou in heauen pardon the sinne of thy seruants giue rayne vpon the land They that haue sinned are incouraged to pray vnto the Lord are assured to be heard whē they shall in trueth bewayle and confesse their sinne Marke it also that as well in this place as in that former the pardon of their sinne remoueth the punishment and reacheth vnto that as well as vnto the guilt therof I do note this because of that doctrine of the church of Rome which doth affirme that God doth pardon the fault of his and yet reteine still the punishment which they say must bee redeemed by their satisfactiō A daungerous doctrine that God shuld absolue them of the fault yet presse them with the punishment whiche doth not apperteine vnto them but in respecte of their offence because they are faultie this doctrine chargeth the Lord with iniurie For if he shal remit forgiue the fault yet reserue the punishment he punisheth without a cause For where the fault is pardoned the man is as if he had not offēded he is no longer accounted a trespasser Can it then stand with the iustice of the Lord to punish him whom he him selfe hath iustified as no offender in the free pardoning and forgiuing of his fault We do see it throughout this chapter that when they shall confesse their fault and turne vnto the Lorde they are discharged of the punishmente and that the holie Ghost is ignorant of this diuorcement betweene the punishment the fault which the church of Rome hath inuented to vtter their merchādize of satisfactions withall And lest any should thinke that this prayer for the forgiuenesse of sinnes did but take place in these special causes in the remouing of those particular speciall punishments the holie Ghost maketh it generall in the seuen and thirtie verse When there shal be Famine in the land when there shal be Pestilence Blasting Mildew Grashoppers or Caterpillers when their enimies shall besiege them in the cities of their lande or any plague or any sicknesse for these are the verie words of the text that their prayers shal be auaileable when they shal confesse their faultes and truly turne vnto the Lord for the remouing of those punishments what so euer they are that be vpō thē yea euen to make them that shal haue led them away captiues to haue pitie and cōpassion on them as it is declared in that chap. This is great comfort vnto a Christian conscience when he shall learne and vnderstand that there is a medicine that can cure him euen then when the Lorde shall haue reuealed his sinne by bringing punnishment vpon it Moreouer least it should be excepted against this that in deede Solomon praied that punishments might be remoued when they should confesse and truely bewaile their sinne but howe can it be proued that the Lorde did euer promise to heare any suche prayers The matter is manifest in the booke of Chronicles And the Lorde appeared to Solomon and saide vnto him I haue heard thy prayer if I shutte the heauen that there be no rayne or if I commaunde the grashhoppors to deuour the lande or if I sende pestilence among my people if my people doe humble themselues pray and turne from their wicked ways then will I heare in heauen and bee mercifull vnto their sinne and will heale their lande In the Psalme there is plentifull profe that the Lorde wil be intreated to forgiue the sinnes of his seruauntes and to remitte their punishmentes when they shall in true repentaunce humble them selues before him They sayth the prophet that dwel in darkenesse beeing fast bound in miserie and yron because they rebelled againste the word of the Lord when he humbled their heart with heauinesse they fel downe there was no helpe then they cryed vnto the Lord in their trouble and hee deliuered them from their distresse he brought them out of the shadowe of death and brake their bandes in sunder In that Psalme there is likewise proofe of the same matter apparant enoughe in these wordes Fooles by reason of their transgression and because of their iniquitie are afflicted their soule abhorreth all meate they are brought to deaths doore then they crie vnto the Lord in their trouble and he deliuereth them in their