vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of cōmendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing cōmendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because
is iealous ouer vs and cannot abide that wee go after any other this reason to disuade vs from idolatrie maintaining suche tender affection of God towardes his as cannot suffer them to looke aside after any other because hee woulde haue them as they are in deed so to take them selues wholy beholden to him argueth that Idolaters and false worshippers of God are so caryed away with the loue and affection that they beare vnto those whome they worship with the LORDE and with the opinion of that their deuised worshippe of him that they depende not wholy vppon his goodnesse takinge him alone to bee their whole happinesse the onely author and worker thereof but are parted and diuided in their affection imagining and persuading them selues that they are beholden and that not a little for the benefites they haue what soeuer vnto those whome they worship and vnto this their deuised seruice of the Lorde This thinge is notably declared by the Prophet Hosea where the Idolatrie of the Israelites is resembled in the adulteresse and whorish woman that sayeth plainely shee will goe after her louers which gaue her breade wooll flaxe Their mother sayth the Lorde by his Prophet hath played the harlot shee that conceiued them hath doone shamefully for she saide I will go after my louers that gaue me my bread and my water my wooll my flaxe mine oyle and my drinke It is the persuasion of the Idolaters that the blessinges whiche they haue are the giftes and rewardes of those whome they worshippe and of that their deuised worshippe It is yet a common thinge in the mouthes of many that the worlde was good when men worshipped Sainctes and Images there was plentie of all thinges so that euen now we may descry the whore by her wonted speeche I will goe after my louers that gaue me my wooll and my flaxe mine oyle and my drink In the 8. verse of this Chapter the Lorde sayeth plainly by his Prophet That this whore did not knowe that it was he that gaue her corne and wine and oyle and multiplied her siluer and goulde which was bestowed vppon Baal It doeth plainely appeere by this that the Idolaters are drawen in their hart and affection vnto those whome they worship nourishing a secret persuasion that they haue their benefites from thence whereby it commeth to passe that their hearts departe by little and little from the lord We haue a plain profe of this in Poperie not only by their speache that say while they worshipped Sainctes they had store and plentie of all thinges but also by their practise who had assigned vnto seuerall Sainctes the honor of help and aide in seuerall causes of distresse To some they assigned the charge for agues to others for the frutes of rhe earth and to seuerall kingdomes countries they assigne seuerall Sainctes for patrones To these they did resorte in distresses these they called vppon when any help came they receiued it as the benefite of that Sainct to whom they had allotted that charge Thus hauing distributed Gods office vnto others and hauing put ouer the distribution of seuerall benefites vnto seuerall Sainctes and as men that tendred the trouble of the Lorde set almoste ouer all dealings vnto other vnder him being any way releeued the honour therof if it were not altogether giuen away from the Lorde at least it must be parted so that it cannot be but the talke of the whore That she will go after her louers that haue giuen her her oyle and drinke her woll and flaxe For to what ende should she so resorte vnto them if hauing helpe that way she meant not to returne the honor vppon them The trueth is so that worshipping any besides the Lorde as also in giuing him any worship of their owne deuising not confirmed in his worde they are caryed so away with the opinion and worthinesse thereof that they do not wholy depend vpon the goodnes of the Lord therefore we shall finde it often in the scriptures where the Lord laboreth to ouerthrowe Idolatrie and worshipping of Images in the same place he magnifieth his owne goodnes and his alone goodnes towards them a notable confirmation whereof we haue in the prophet Esay speaking of them that set vp the woods of their Idol Immediatly vppon it he hath these words There is none other God besides me A iust God and a Sauiour there is none beside mee Looke vnto mee and yee shall bee saued all the endes of the earth shall be saued for I am God and there is none other I haue sworne by my selfe the worde is gone out of my mouth in righteousnes and shall not returne that euerie knee shall bow vnto me and euery tongue shall sweare by me Surely he shall say In the Lorde haue I righteousnes and strength he shall come vnto him and all that prouoke him shall bee ashamed The whole seede of Israel shall be iustified and glorie in the Lord. It is worthy the diligent consideration that in depressing of idolatrie and false worshipp he ariseth to mainteine our iustification strength and glorie to be in the Lorde alone and vs so to professe it that vve glorie for that we haue righteousnes and strength in the Lorde which proueth plainely that Idolaters are not so persuaded but that in the opinion of these their doinges their affection abateth towardes the goodnes of the Lorde The like confirmation we haue in an other place of the same prophet where disuading thē from idolatrie he setteth forth the greatnes of his goodnesse towardes them Remember these Oh Iacob and Israel for thou art my seruaunt I haue fourmed thee Thou art my seruant O Israel forget me not I haue put away thy transgressions like a cloude and thy sinnes as a myste turne vnto mee for I haue redeemed thee Whereas before the greate and vndeserued goodnesse of the Lord is brought in as the best medicine to cure idolatrie True it is therefore whatsoeuer they do say that they so trust vnto these vntoward deuised thinges which they doe vnto God that they depende not wholy vppon his meere and alone goodnesse as they who take their happinesse onely to arise from thence and that is the cause why in dealing with them he vpholdeth the greatnesse of his goodnesse and of his alone goodnesse towardes them whiche carrieth in it a secrete sentence against them that they stande not persuaded resolued therof Idolatrie is most fitly compared in the scripture vnto adulterie and the Idolaters called whoores because as whoores admitte vnto their loue others than their owne husbandes so Idolaters and the false worshippers of God reserue not their faith and confidence vnto the Lord alone but permit others to be fellowes with him at the same Wherefore to declare the great hatred that he hath of such dealing he taketh vnto him the quarell of ielousie threatening that he will prosequute this iniurie of prostituting and laying open that faith vnto others which
naked that thou couer him c. Thus must he not onely leaue oppressing but also take vp mercifull dealing with the needie We see howe by this whiche hitherto hathe beene said the Lorde hath fenced our neighbour his goods and howe contrarie it is to the loue of our neighbour to hurte or hinder him any way in them and how agreeable to the wil of the Lord that we should be meanes that he might inioye the commodities thereof Therefore was there a lawe among the children of Israel made to shewe their loue towardes their neighbour who had planted a vineyard but not tasted of the fruite therof wherin it was prouided that the officer should make proclamation at their going to warfare against their enimies that if there were any who had not eaten of the fruite of their labours they shuld returne home and take comfort and vse of their owne This lawe of loue might not be dispensed withall no not in the heate and vrgent necessitie of warres A notable testimonie to shewe howe well it liketh the Lord that men should take comfort of their own As doth that Lawe also which was giuen in Deuteronomie of not remouing the lande-marke which they of olde time haue set And therefore we are commanded to shewe them this kindenesse and loue to reserue vnto them the comfort of their commodities without impayring of them whensoeuer we shal either borrowe keepe or finde any thing of theirs or in buying and selling exchange with them For we please God shew loue vnto them whensoeuer we shall deale truely with their goodes according as we heard before that God maketh trial of our hart toward our neighbour by our handes as they are wont to deale with them in their commodities It is an vndoubted truth therefore that God is greatly pleased when for obedience vnto him we deale thus faithfully louingly with thē in that which is theirs it is a true fruite of loue and a faithful obedience vnto this cōmandement And because of that whēsoeuer it is done for obedience sake vnto God who doth comaund it and of good wil vnto them who receiue the fruite of it euen this fidelitie in his goodes that we borrowe finde or be trusted withal either else receiue by way of exchange in buying selling is a good worke in deede and an humble obedience to the charge of God giuen vs in this commaundement There are two thinges without the whiche wee shall neuer be able to perfourme any acceptable obedience to God in this commandement The first is an assured faith in Gods promises that he will prouide for vs in the thinges necessarie as well for the bodie as the soule and that he hathe charged himselfe as well with the care and prouision for the one as for the other This faith if it were true woulde consume many feares and cares of our minde for worldly matters and works that followe the same So might we employ our selues vppon the care of better thinges This did the holie Ghoste knowe verie well and therefore meaning to cure couetousnes he maketh the plaster of faithe saying Let your conuersation be without couetousnesse for he hath saide I wil not leaue thee nor forsake thee When our hearts shal be fully persuaded that the Lorde will not leaue vs nor forsake vs we cannot be so greatly tormented with the care to liue and obteine necessarie thinges for vs hauing so strong assuraunce for it as his promise who hathe made all thinges of nothing with his worde And therefore in the former place exhorting them to conscience in buying and selling he sendeth them to the couenant saying I am thy God which wordes as we haue learned in the first commandement conteine promises for al things nedefull for this present life If this be stedfastly beleeued that the Lord wil not leaue vs nor forsake vs there wil be no doubt of our euill dealinges with the goodes of our neighbour whether we buy or sell borrowe or keepe the thinges that be his The seconde thing is to finde a contented minde with that which we haue alreadie and therefore to stay in it as in a riche portion with great thankfulnesse of heart to our God for it bearing our port and countenance in all our doinges accordingly without any exceeding whatsoeuer For if once our affections shall ouerflowe the bankes of our owne condition so that in minde we burne with the desire of a better our dooinges can neuer be persuaded that they must so nerely be loked at but that they may borrowe a litle of conscience equitie to make the prouision according as the desire directeth This doth the Apostle confirme in plaine speeche to Timothe where after persuasion to be content with that we haue because the gayne of godlinesse is great he telleth vs plainly that they who wil be riche fall into many tentations snares and many noysome lustes this is the danger of them that are fallen so farre into friendshippe and loue with a better estate that they wil be rich This being once set downe and determined not onely conscience is constrained to depart but also thankefulnesse to God for our present estate doeth in like manner forsake vs. Let vs learne by this commaundemente to knowe our corrupt inclination toward the goodes of our neighbours and so to viewe our deceiptes that haue beene in vs at any time either in buying or selling borrowing or keeping any thing of his together with our corrupte inclination therevnto that the remedie of redemption broughte vs by Iesus Christe may truely be taken holde of and that wee being made comfortable in his mercie may with courage goe about the obedience of his will in this commaundement so that still we may be more and more freed of all manner of deceipte and more and more inabled to glorifie him in all louing and faithful dealing with the goodes of others Whiche that it may be perfourmed let vs call vppon our heauenly Father in the name of his Sonne that it would please him in the multitude of his mercie to holde vs vp by the hope of his promises that we standing assured of his help may not be drawen by any necessitie to do contrarie to his blessed will and also that we hauing a contentted minde may not be tormented with the hungrie desire of a better estate which being once entred vniust dearling cannot long be kept out The tenth Lecture vpon the 16. verse Thoy shalt not beare false Witnesese c. THis commandement taketh care for the good pame credite honour and estimation of our brethren that we should not bring any blotte or blemishe unto that but by loue mainteine and vphold it For herein the Lord will haue tryall of our loue towards them as wel as in their bodie and goodes and therefore chargeth vs no lesse herein with duetie then before he hathe done in other thinges that are deare and precious vnto them Neither is there any late cause why we
while we were yet sinners and enimies vnto him Christ died for vs. The scripture beareth recorde that Christe died for the vngodly but as it is there affirmed hee is scarce to bee founde that will die for a good man What good man hathe euer beene found that would haue suche compassion as to offer himselfe to die for a godlesse person The Sonne of God giueth his life for vngodly men Meruell not at these wordes neither thinke there is any thing too muche spoken in this matter For in that Chapter it is saide plainely that Christe died for the vngodly for sinners for his enimies and al to commend the greatnesse of his loue It will be graunted of all men that in deede before the death and passion of Christ we were godlesse vngodly enimies to God without any hope of a better life But all men are not persuaded that we doe nowe come suche men into the worlde and continue so vntil by the special grace of God working with his worde we be reclaymed and refourmed whiche for that chaunge is called regeneration or newe birthe All men are not persuaded that when Christe beginneth Christianitie in any he doeth beginne with his enimie Yet doeth the Apostle S. Paule affirme that he as others was by nature the childe of wrath that before his calling he as other men was dead in trespasses and sinnes walking after the course of this worlde after the spirite that woorketh in the children of disobedience but GOD sayth he whiche is riche in mercie throughe his great loue wherewith hee loued vs euen when we were dead by sinnes hathe quickened vs. There is no doubt of it but that he who liueth the moste blamelesse life of all men in the worlde is an enimie vnto God and without all hope of any better life before this especiall woorking and calling of god I doe call Christianitie a speciall woorke of God because it is not to bee founde in the nature of any man how great good thing soeuer it seeme to haue in it but is a peculiar worke of god This is a matter needefull to stande vppon because it giueth vnto God the commendation of that loue whiche is not to be matched in the worlde And in denying this greatest kinde of louing dealing we darken and diminishe the glorie of his mercie appearing so clearely and so aboundantly herein we deale vnthankefully with GOD not giuing vnto him all the praise that of duetie belongeth vnto him If two seruauntes had receiued equall commodities and benefites of one maister the one hauing beene a verie profitable seruaunt to his maister the other a verie vnthrifte and not onely not profitable but also a waster of his goods should the vnthrift sufficiently acknowledge the liberalitie of his maister if he should confesse that he had receiued as muche of him as his fellowe-seruaunt making no mention in the meane time of his vnworthinesse in respect of his fellowe Euerie man seeth the good will of the maister to appeare more in the one then in the other and therefore he should iustly bee accounted vnthankfull if hee woulde not bothe thinke and confesse that he were more beholding to his maister then the other For true thankefulnesse causeth the benefite receiued after a certeine manner to remaine still in the benefactour by thankefull remembraunce not onely of the gifte but also of the maner and qualitie of the gifte especially when it addeth any thing to the worthinesse and deserte of the giuer The cause therefore is great and a parte of our thankfulnesse vnto God is in it to withstand with the Churche of Rome herein that not onely wee haue had these benefites that we haue from God but also that wee haue had them contrarie to our deseruing which vtterly ouerthroweth those workes of preparation and setting our selues in a towardnesse for the Lorde and maketh the benefite to remaine in God by his iust praise not only for the deede dooing but also for tne mercifull maner of dealing with vnworthie men wherin his loue is tryed to haue more in it then any affectiō that hath beene hearde of amongest men that we may truly say with the holy Ghoste not only that God hath loued the worlde but as it is saide in this place So God loued the world noting in that word So no common affection but the highest and greatest degree of loue By this that hathe beene saide before wee doe learne that God did beare tender affection towards his not onely before any deseruing hadde gone before to procure the same but also when as yet they were enimies vnto him and therefore the Apostle in the Epistle to the Ephesians bringeth the benefites of GOD to be considered in his free good purpose and gratious good will towardes vs beeing the head and spring thereof whiche addeth greatly euen to the greatest of his benefites And if the consideration thereof be omitted the whole deseruing of the benefactour is not acknowledged nor deserued praise rendered therevnto When the Apostle had giuen praises vnto God the father of our Lorde Iesus Christe for that he had blessed vs with all spirituall blessinges in heauenly things in Christe immediatly in the verse following which is the 4. in number he hath these wordes As he hath chosen vs in him before the foundation of the worlde c. As if his loue towards vs had not begonne then first when those benefites were bestowed vpon vs but that his good will whereof those were testimonies and fruites was bent towardes vs before the beginning of the worlde whiche is the cause why he letteth vs to see those fruites not barely in them selues alone but in that good will which so long before was inclined towards vs And good will the longer it hath continued the more it is to be esteemed and the benefites of an olde friend and welwiller of long time haue iust occasion in thē to be the more accounted of It is not to be merueyled then why with the gift he bringeth in also the good will of the giuer For the gifte is made thereby the greater bothe for that the good will hath beene of long time continued and also for that it is his goodwill onely and not any thinge either had allready or else hoped for from vs that hath brought all these benefites vnto vs as it followeth in the nexte verse in expresse wordes That he hath predestinate vs to bee adopted through Iesus Christe according to the good pleasure of his will by whome as it is there in like manner affirmed we haue redemption through his bloud euen the forgiuenesse of sinnes according to his riche grace In all these places we are let to vnderstand that all our benefites euen the forgiuenesse of sinnes came from the good pleasure of his will and the riches of his grace and not as hath beene saide before from any thing of ours either had already or else hoped for Let vs learne therefore to set his loue before
all his benefites as the only cause and spring therof For if we shall beginne at our selues to say that either that which already wee had as a towardenes and preparation to goodnesse or that whiche God did forsee would bee in vs was the cause why the Lorde hath appointed euerlasting life for vs and giuen vs the graces that apperteine there vnto we darken and diminish the greatnesse and goodnesse of the gifte Whiche cannot be so commendable if it come for the deserte of benefites either had already or else hoped for as if it had beene sent from the frank and free good will of the giuer without any such respect of any thing that should proceede from vs This is the reason why the loue of God is heere set before the gifte of the mediatour and redeemer Iesus Christe and also why the benefite of election and all other in the first cap. to the Ephesians are alwayes coupled to the good will of god For we are giuen to imagine that the good things which are supposed to be in vs doe turne his heart purchase his fauour towards vs when in very deede his good wil towardes vs brought all those graces all the goodnes that we haue vnto vs In somuch that both our election and redemption are recited to the Ephe. to haue proceeded from the free good wil of God and are made not as matters purchasing it but as matters purchased of it Whē this free goodwil of God is not acknowledged to be the beginning of all his giftes his giftes must of all men that are so persuaded be lesse esteemed For it is the minde and goodwil of the giuer that doth commend the gift and maketh it to be alwayes the better accepted Men are wont not to esteme the gift so much as the minde of the giuer Therefore the doctrine of the churche of Rome hath and doth meruelously pull away from the benefites of God and the deseruings therof because it doth not esteme of them as fruites of a well willing minde towardes vs and of suche a one as-already liketh well of vs because that doctrine professeth that those giftes of his in vs by our vse thereof do first turne his fauourable countenaunce to vs-ward Moreouer because that loue was bent towards vs when we were bent as enimies against him which maketh his loue so great that it may iustly be said of it So God loued the world as being a rare kinde of loue the like whereof we haue not knowen Therfore that doctrin of the church of Rome that giueth vnto man workes of preparation and making of him selfe fit to meete God to ioine with him in the purchase of his happinesse darckeneth greatly this great degree of his loue that was shewed vnto vs when we were so farre from preparing our selues to mete with him for our saluation that we were vtter enimies both vnto him and vnto it Which is so cōfortable vnto those that are truely turned vnto him that it is the groūd of their 〈◊〉 in their affliction distresse that their end 〈…〉 happie because that if when they were enimies they were reconciled by his bloud much more being now made friends they shall by his life be saued from wrath It hath beene declared at large why the greate loue of GOD is set before the benefite of our redemption and the greate gifte of Iesus Christe giuen vnto vs Now it remaineth after the sight had of his good will to see into the gifte what it is that commeth from so greate good will. The texte saieth that this gifte is his onely begotten sonne For So God loued the world that he gaue his only begotten sonne Now we knowe the gifte it is his onely begottē sonne which at the first sight doth witnesse greate good will the gifte beeing so greate as to pleasure vs with his onely begotten sonne But yet it is needeful that we vnfolde this gifte that wee may vnderstand of euery commoditie that lyeth hid within it It is written to the Corinthes that Christ of GOD the father is made vnto vs wisedome righteousnesse sanctification redemptiō Behold the seuerall commodities that come with this gifte of Iesus Christ giuen vnto vs from God the father which euery one of them is of that dignitie and worthinesse that I cannot ioyne them all together and in few wordes dispatch them but am inforced seuerally and yet as briefely as I can to stand vpon euery one of them First it is said heere that he is made of God vnto vs wisdome Christe is become the wisedome of his seruants he teacheth his chosen children true wisedome hee is appointed of his father to be their scholemaister as it is written in the Gospel after S. Matthew This is that my beloued sonne in whom I am well pleased heare him And to the Colossians it is written That all the treasures of wisdome and knowledge are hidden in Christ If it shall be demaunded how it cōmeth to passe that so many men in the gouerning of their liues dealings doe followe their owne wisedoms their owne witt going no further but holding them selues well content with that neuer suspecting any want in it and yet another sorte shall so suspecte their owne wisedome and the deuises of their owne head and see such want in it that letting it alone they betake them to the wisdome of God reuealed in his word become paineful traueilers therin and careful framers of their liues accordingly the aunswer is redy that Christe who is made of God the father wisdome vnto his hath laid claime vnto the one sorte and taken possession of them as vppon his owne but not vpon the other This is the cause of this diuersitie and none other thing And therefore the Apostle proueth that the testimonie of Iesus Christe was confirmed amongst the Corinthians because they abounded in all knowledge And here by the way it is manifest that ignorance is not mother but stepmother vnto deuotion and true Christianitie For Christ is made vnto Christians of God the father wisedome teaching them the knowledge of his word and wil. In like manner if it should be demanded why in their religion and seruing of God some followe the inuention of man which hath in it great shew of holines in humblenesse of mind not sparing the body but laying much affliction vppon it in doeing many thinges vnto God voluntarily not beeing bound vnto it by him but frankly and freely of their own accorde And another sorte contenting them selues with the bare and naked simplicitie of Gods worde in the worshipping and seruing of him do condemne and vtterly reiect all those inuentions of men and shewes of holinesse and humblenes of minde which standeth so strongly vpon the wisedome and reason of man the matter is plaine and the aunswere soone made Christe is made of GOD the father wisedome vnto his This is the cause why his seruantes finde no wisedome but in him