Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	love_v	see_v	14,118	5	3.5935	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04902	Lectures of John Knewstub, vpon the twentith chapter of Exodus, and certeine other places of Scripture Seene and allowed according to the Queenes maiesties iniunctions.	Knewstubs, John, 1544-1624.	1577 (1577)	STC 15042; ESTC S106684	202,339	374

this age hathe moste neede of it and is farthest from acquaintance with it This is also a note of loue to discerne it by that it is not Enuious Loue saith the Apostle enuieth not This tender affection of loue that knitteth the hart of one vnto another is so farre from enuying the graces or giftes of God whatsoeuer in any other whome he loueth that he wisheth from his heart that they were more and better then they are For tryall of the trueth herein let vs consider of the affection of parents towards their children where wee are sure that nature hathe planted loue and therefore this note of not enuying which alwayes accompanieth it cannot be wanting there What parentes were euer found except it were some one rare monster in nature that did enuie their children because there were suche plentie or store of giftes in them Nay we see the plaine contrarie that they are greatly delighted to heare them praised of others for their giftes and muche giuen to speake of their praise themselues sometime thinking and affirming those giftes which they haue to be more and greater then in deede they are nay sometime imagining that to be in them in great measure whereof in deede they neuer had any portion no not the least parte so farre are they from any enuying of them for by loue they are so as it were made one that the praises of their children they take to be a part of their owne commendation whiche willingly they would not loose This loue doeth so ioyne together and vnite them that there can nothing be taken from the one but the other taketh him selfe to be maymed thereby as if he had lost some limme or ioynt of his owne For this affection maketh them to growe both into one and who hathe euer enuied the good or benefite that he receiued by some member of his owne bodie The Scripture teacheth vs that we are all members of one bodie and that wee haue our parte of the profit that commeth by the giftes of others through the meruelous working of god What maddenesse therefore were it to enuie our owne commoditie There can be no greater token of an hatefull man then is enuie neither any playner profe that we are diuers from the bodie of Christ then to enuie the giftes of the members thereof There is great diuersitie betweene loue and enuie for he that loueth taketh himselfe to be benefited in the benefite of him whome he loueth him selfe to be praised in the praises of that man whome he liketh The enuious man on the contrarie parte thinketh that another man is not praised but in the self same he is dispraised that another cannot be profited but that in the same he is hindered therfore stormeth when any thing is attributed to another as if in that deede somthing had bene taken froÌ„ himself Thus in all thinges the enuious man dealeth as if he were a stranger from the other the louing man as if he were not diuerse but one with the other a verie part and member of the same Let vs therefore keepe our selues farre from this enuie the truest token that can be of the absence of charitie all true feare of God or fellowship with his members For the driuing away of enuie we haue first to deale with our heartes to persuade them as the trueth is in deede that we haue our benefite and profite in their giftes no lesse then the eye hathe benefite from the foote or the foote from the eye which is brought to passe by the secrete and wonderfull working of God. Secondarily that we are of one bodie and that therfore we are intituled after a maner to the prayses commodities or benefits that doe redound vnto them Thirdly that the Lorde is the authour of this diuersitie in giftes and that therefore the enuying of others for their giftes giuen vnto them is in deede to picke a quarell with the Lorde who hath giuen it them and to vtter our mislyking of his distribution and disposing of matters among men And howe daungerous a thing it is to controll the lord I leaue to them to consider of at their leysure Last of al to feede our affection herein is to bring a continuall torment vpon vs For when wil there ceasse to be diuersitie of giftes in men And if we be grieued when others haue that which we haue not when shal we ceasse to be vexed Shall there not be this diuersitie vnto the ende Shal there be any time when all the bodie shal be but one member Let vs not imagine that when we shal giue our harts leaue to enuie some one that this affection will die when he is taken away or when we shal haue preuailed against him nay it is made by that meanes so much the more stronger and as for the occasion it neuer dieth For there shal be alwayes some that shall deserue and iustly haue true prayse and estimation for some thing whiche we haue not and therefore cannot come to haue the praise of it for our selues In deede the nexte way to haue the glorie of it is by loue to be one as one with the true owner thereof To incourage vs to this loue that driueth away enuie let vs remember that in driuing it away we ioyne with the Lord who hathe thus appointed it We approue his doinges as good we acknowledge by thankefulnesse the commoditie that we haue of them we ridde our selues of an infinite and endelesse torment To conclude this propertie of loue it is requisite that we often consider howe vnworthie we are of those benefites that we doe inioy to learne bothe to be contented with them and to be thankfull to God for them and to keepe vs in suche thankefull remembraunce thereof as may make vs studious to walke worthie of them to so great goodnesse of God towardes vs therein as may keepe vs occupied in care how by dueties we may aunswere them alwayes taking heede least we should become vnthankfull euen for the good whiche God did meane towardes vs in those giftes the possession wherof he hath giuen vnto others As loue is voide of enuie so is it reported here by the holy Ghoste that it is voide of dealing insolently frowardly or stubbernely for so soundeth the worde and that it is not puffed vp with pride againste him whome he loueth Moreouer that it doeth no vncomely thing againste him without hauing due regarde of the dignitie of the man his degree estate or condition whatsoeuer These thinges are expressed in three wordes in the text and may be expressed in these three wordes thus that loue dealeth not frowardly proudly nor vncomely These thinges doe I ioyne together in speaking of them because they are of such affinitie one with another Where true loue is there the man who loueth is so persuaded of the excellencie of the other whome he loueth and so rauished with the admiration of some one or other thing in him that in his iudgemente

there is nothing no not in himselfe like vnto it or worthy of it with the whiche hee is so delighted and in loue withall that often times he thinketh himselfe happie if the submitting of himselfe to any seruice or paynes for him may be accepted of and taken in good worth at his handes For the thing whiche he is in loue withal appeareth so glorious in his eyes that it darkeneth not only some litle thing in himself but euen that which is the best in him and that whiche before he made moste reckoning of nowe being sett by this whiche he is so inamoured with appeareth scarse sufficiently worthie to serue it A true proofe of this nature that it is in loue may be taken froÌ„ that prouerbe which is receiued among vs whiche is That loue and lordship can broke no fellowship For loue magnifieth that which it loueth so greatly that it can suffer none to be felowes with it at that worthinesse whiche it conceyueth thereof but will haue all other with all submission to giue place therevnto It was no doubt long tried experience that brought this into a common speeche and we haue the triall of it in the loue that we beare towardes our selues For our nature cannot like of suche a praise wherein others are thought as good as we hauing equall commendation with vs We esteeme it nothing if we be not magnified as all others be put vnder vs in that degree and measure of commendation We see it true also in that loue that the wicked man beareth vnto the harlot and wicked woman when once loue is kindeled in his heart he abaseth himselfe to al kinde of slauerie forgetting euen the dignitie of a man in his subiection or rather slauerie vnto her and all this commeth bycause there is loue kindeled in his heart the nature whereof is to holde a man in a wonderment at the dignitie worthinesse thereof euen so greatly that all things in himselfe acknowledge subiection therevnto Therefore to applie this vnto the matter whiche we haue in hande where loue is there can be no froward and peeuish dealing no swelling and setting vppe of himselfe and his owne giftes againste him whome he loueth no vncomely or vnreuerent behauiour in speeche countenance or deede towardes him other then the place woorthinesse or condition of the man requireth For loue thinketh not that the thing loued is sufficiently aduaunced vnlesse all other become therein abased For as was saide before Loue and Lordshippe will abide no fellowshippe It is profitable to obserue the diuersitie of these thinges that loue driueth away Sometimes a man for want of loue towardes another dealeth frowardly and stubbernely with him other sometimes a man shal discerne no insolent and crooked dealing albeit there be inward swelling setting vppe of him selfe againste him in his heart and secrete thoughtes It may be also that both those be lacking and yet for all that no loue reigning in him whiche is perceiued herein that he doth not with reuerent estimation thereof humblie acknowledge the graces and giftes of God in him and himselfe also duetifully indebted therevnto or else that he entereth not into suche a consideration of that estate that he is in whereby he is moued to deale so as vnto that condition whether it be prosperous or miserable or vnto that man whether hee be strong or weake by good right apperteineth Which declareth plainely that he wanteth loue whose propertie is to deale comely either so humblie as besemeth those gifts great graces of God or else so tenderly as his afflicted condition doeth require The croked and crosse dealinges the hautie hearts declared by highe lookes do plainely speake that loue is a pilgrime among vs But if the not reuerent submiting of our selues vnto the graces of God in another not tendering of those that be in necessitie and want be added vnto these in whome shall we not finde one of these three reigning bearing rule so rare a gyft of God is loue so muche lieth hidde therein The opinion that commonly is receiued of loue what it is commeth no nearer vnto loue in deede then doeth blacke vnto white or light vnto darkenesse whiche thing to bee true we shall easily discerne if either we looke vnto selfe-loue or into the naturall loue that parentes do beare vnto their children For concerning this last point of not dealing vncomely but obseruing with all reuerence the dignitie of the man how plainely may we obserue this in selfe loue that taketh it selfe then rightly regarded when with reuerence and lowly submission it is honoured and when a man so aduaunceth him that he doeth with all lowlinesse put himselfe vnder him For loue findeth suche worthinesse and dignitie as may by good right in the iudgement of him that loueth clayme reuerence and submission therevnto The reasons to persuade vs to this humble reuerencing of the giftes of God in men by loue and to forbeare froward dealinges with them pride and swelling against them or vndutifull regard of them are many and those weyghtie For first of all they are the gifts of God therefore he may not want his honour in them Secondly our gifts how good soeuer are appointed to serue theÌ„ the more wee haue the greater seruice is required at our handes neither may their neglect of duetie towards vs be our discharge for want of duetie vnto them Besides this they haue giftes whiche wee want Moreouer we doe not see their gifts so defaced and stayned with infirmities as we doe well knowe that ours are if wee knowe our selues which cannot but persuade vs more highly and reuerently to esteeme of them then of our selues For be it that we doe knowe greate infirmities in them yet is it sure that if we do knowe our owne selues truely and throughly we shall vnderstande that there is more lacke in our selues then wee can charge them with all For what we want in measure we are sure to haue it in number If they shal be infected with some one or fewe notorious offences whiche we are free of wee are priuie to so greate a number within our selues howsoeuer we be short in the weight and measure of some sinne which they are infected withall as will match the heynousnes of their offences This that hath bene said that our giftes are by the Lorde appointed to the seruice of our brethren in consideration wherof they are our betters that their giftes are not knowen vnto vs to be so defaced with sin as we are sure ours are is spoken to this end that we should by those such like considerations be drawen to honour the grace of God in theÌ„ For we must se some great thing in them before we shall in trueth behaue our selues reuerently and not carelesly or vnseemely towards them He that loueth hath in him reuerence towards him whome he loueth and is voyde of this vncomelinesse that knoweth not dignities degrees callinges giftes or conditions of life

whiche reuerence muste partely arise of that whiche wee conceiue to bee in them whiche wee must searche out rightly examining the worthines thereof that we may be forced to haue that loue lyking and estimation of him whiche may driue vs from all stubberne proud and presumptuous dealing yea from all vncomely vnreuerent dealing toward him making his excelleÌ„cie to humble vs euen in that wherein we did moste glorie Thus must wee trauel with our heartes to find out some great thing in him for we can hardly bow vnto nothing or by loue reuerence but where we shall haue found some worthinesse and cause thereof yet if there be no greate thing in the man the Lords authoritie must step in to obteine this loue towardes him who hath appointed our giftes to serue those that haue nede of them Loue is also perceiued by this propertie that It seeketh not her owne things this is set downe also in this place as a token and sure marke of it the meaning wherof is not that loue letteth go all care and regarde of it selfe but that it is so carefull of that whiche it liketh that in regarde thereof it is often negligent about it selfe not inioying all the libertie pleasure or coÌ„moditie that lawfully it might haue A proofe of this may bee had in parentes whome nature hath taught to loue their children they seeke not with how little charges they might be discharged of them in putting them off their hands to be apprentises of some occupatioÌ„ which may be done with small charges and is very lawful for them to doe whereby also they them selues may be the better able to liue as beeing with so little coste vnburdened of them They inquire not thus with how little charges they may be bestowed but will straine them selues oftentimes aboue their abilitie liuing very spareingly and hardly at home to mainteine them at learning or at some other thing likely to procure their preferment This is loue which seeketh not her owne things whiche teacheth them to forgoe that pleasure or profite which lawfully they might inioy to pleasure and profite their children whome they loue This propertie of loue did Paule plainely declare when that he did not burthen the congregation as lawfully he might By this propertie of loue it coÌ„meth to passe that men hauing once learned what is lawful begin to inquire then whether that same be expedient to be done or otherwise because notwithstanding that it be lawfull yet loue will not doe it vnlesse it be also expedient By this it commeth to passe that those which be strong will not alwayes proceede in the strength of their persuasion to doe accordingly but forbeare their right to winne the weake withall This propertie of loue is lacking euery where For almost all meÌ„ wil haue all their pleasures and all their profits not forgoing any parte thereof although the Gospell and them selues do heare much euil for it euery where If we may once say it is lawful I may do it by law or it is not forbidden but permitted by the word we neuer inquire further This proueth manifestly that loue is not in vs which seketh not after all that it may but is contented to departe from her owne right oftentimes therby to declare her affection to them whome she loueth especially when the holding of her to her owne is like to bring discredite vnto that whiche she loueth In preseruing our coÌ„modities or our pleasures we alwayes followe them to the vttermoste of that which is lawfull we driue our commodities as far alwayes as by any meanes may be accounted lawfull and if at any time wee bee accused of hard dealinge wee aunswere it is a couenaunt a plaine bargaine true buying and selling it is lawfull as if loue vnto the Gospell if it were in vs would not make vs sometimes to giue in and relent of that we might demaund to get credit therevnto and to stop the mouthes of the euil speaker and slaunderer when we see that wee cannot holde that but wee must procure euil speeche to our profession Likewise when we are charged with excessiue vsing of recreations or apparell forthwith we answere recreations are lawfull apparell is lawfull wee may vse it But loue seeketh not all that it may When our profession is euil spoken of the Gospel blamed to be a doctrine of libertie should not the loue therevnto make vs ceasse to seeke all that wee may and beginne to inquire what is most conuenieÌ„t to purchase glorie to God withall When those which striue for maysteries are desireous to get the garland and haue a loue therevnto they doe not sit downe to reckon how many kindes of meates they may lawfully feede vppon and yet be able to run with some speede but they consult how many they had neede to absteine from that they may be likely to preuaile and get commendation by running Thus hath loue taught them to defraude them selues of many sweete morsels which lawfully they might take to inioy but some corruptible thing For loue seeketh not all it may but forgoeth much of her right for their pleasure whom she so greatly liketh Miserable therfore are these times wherein so many go further in pleasures and commodities then by any lawful meanes they may doe and the better sort stand at the staues end with God not yeelding one iote of those profites or pleasures that by any colour of lawfulnes they can lay claime vnto notwithstanding his name that is so euill spoken of for this obstinate vse of their libertie doth euen begge it at their hands that they should relente of their right and something giue in vnto their god Where are they to be founde whome the care of their brethren doeth so occupie that it taketh them vp from some of their lawfull commodities pleasures and cares to bee occupyed the more where their loue resteth Loue is full of paines where it loueth therefore doeth the Apostle giue laboure and labouriousnesse vnto it as the proper note to discerne it wherevnto accordeth that which is set downe heere that it is so much occupied where it loueth that oftentimes it neglecteth it selfe This propertie of loue notably descrieth idle and carelesse pastors and preachers of the word whiche so much seeke theÌ„selues that they neglect their flock and charges wheras if there were loue in deed towards them it would beget in them the care thereof euen with the neglect of them selues in respect of the care and paines taken with them This propertie must euery man try him selfe by in his calling whatsoeuer For if the Lord shall accepte of our dealings therein it is mete requisite that they be done in loue which is ful of seruice paine towards that which it loueth To relent of our right vnto God for his glorie is no work of supererogatioÌ„ which we are not bouÌ„d vnto as the church of Rome hath taught but due debte For we doe owe loue vnto God from the

ground of our heart and loue seeketh not all her owne but oftentimes frankly and freely giueth of her right vnto god Herein also we may discerne that loue hath great things in it that it mightily carrieth the affections to that which it loueth keepeth them occupied there euen oftentimes to the neglect of it self The rarenes of it and the great mesure that we shall see our selues come short thereof must force vs to often earnest prayer to God for it wherin it shall be profitable to remember that this not seeking of our selues but the good of others is in trueth the next way to benefit our selues For as the haÌ„d which is occupied alwaies in giuing forth help to the mouth or other partes of the body doth in so doing prouide for it selfe hath his nourishment help and health of that whiche it hath giuen vnto the mouth so by the especiall working of God it commeth to passe that our benefite is inclosed in that which we bestowe vpon another and he becoÌ„meth the best husband for him selfe that is most employed according to his calling vppon other This is a speciall work we may see of Gods grace for our nature is wholy giuen to attend vpon her selfe little regarding so matters go wel there how it fareth with others abroade Loue in like maÌ„ner is knowen thus that it is not prouoked vnto anger it is not easily incensed though wrong be offered vnto it For the heart is so knit by loue that it can well beare many wroÌ„gs This note wherby loue is discerned differeth not much froÌ„ that propertie which was spoken of in the first place saue that to speake properly that is a meekenesse ioyned with doings this with suffring This hardnes to be prouoked vnto anger is procured by the help of that which foloweth being another token of loue that it thinketh not euill or imputeth not euill For in as much as it standeth not vpoÌ„ the matter examining the euil dealing that is in it but by loue either altogether passeth ouer it or else twiteth and blameth some other thinge for it as a cause that moued the doer therevnto and so remoueth it from him therefore it cannot be incensed therewith or prouoked vnto anger Parents in dealing with their children do plainely proue that loue wanteth this diligent considering thinking vppon or through examining of the euil of their children For how many of their froward doings do they passe ouer not examine at all In how many thinges which they se to be offences in theÌ„ doe they notwithstanding put ouer the whole blame thereof to some one thing or other as that their frowardnesse commeth for lack of sleepe or want of meate c. For loue cannot ryfle into the euill to be musing and thinking much vpon it diligently examining the wickednes how great it is that doeth appeare in it loue cannot stand vpon it to gather together the coniectures that may be had of great euill to be in it Hereby it appeareth that loue is far from suspicion of euil where there is no apparant tokeÌ„ thereof seeing it passeth with such speede and turneth the thoughts so soone from musing vpon and examining seene and knowen euils in those whome it loueth It is also incident vnto loue as a true marke to discerne it by not to reioyce in iniquitie but to reioyce in the trueth So doth the holie ghost report of it in this place The trueth wherein he that loueth is said to reioyce signifieth true and sincere dealing according to the vsuall speech of the scripture which may also be vnderstode in that it is set heere against iniquitie or vnrighteousnesse as being contrarie thervnto This propertie of not reioycing in iniquitie is very fitly ioyned vnto the former For in that it was said not to thinke euill but friendly not to impute it it might bee thought that loue had a delight in the euill dealing of him whome shee loueth therfore is this added that it reioyceth not in his euill dealing vnrighteousnes For these may wel stand together not to search into euill thinges to withdrawe his affection from the offender therein and yet for all that to bee grieued that the thing is done For he well vnderstandeth that that whiche is done vnrighteously can not but turne to his discredite and reproch which he wold bee loath should happen vnto him whome hee so tenderly loueth The most wicked man that liueth would bee loath that the man whome he loueth should doe any thing whiche in his iudgement coulde not but bring harme or hurte vnto him and when any such thing escapeth him hee is grieued and vexed at it If it be sayd against the trueth of this that when one wicked man loueth an other yet he will reioyce at many things done wickedly and vniustly by him whome he loueth To this it may be answered that hee according to the blindnesse and hardnesse of his heart thinketh not that his suche dealing will any waye turne to his hurte or discredite but thinketh rather that it will woorke his credite amonge those men that hee vseth to make account of as for feare of punishment from GOD against him that is farr out of sight Herevpon it is plaine that perfect loue is not to bee found but among the godly for all other through blindnesse and hardnesse of heart reioyce at many thinges done by those whome they loue which are not sincere and righteous and therefore must turne to their hurte from the handes of the Lorde which yet they do not so much as once surmise bicause their iudgement of things is not according to the word of god Heere falleth downe that great piller of Poperie which cryeth with open mouth for loue and vnitie and yet smothereth trueth righteousnesse and sinceritie reioycing and triumphing in that which the trueth and righteousnesse of God set downe in his woorde vtterly condemneth Here also is condemned that damnable sect whiche termeth it self the Familie of loue who vpholding their loue like vnto the Papistes are cleane gone from the trueth and righteousnesse of God approued by his woord vnto a righteousnesse approued by the reuelation of their owne spirit making the woorde of GOD the playnesong whiche their spirite may descant vppon as seemeth good vnto it selfe but alwayes so that there be no melodie but from their owne mouth For they will haue the woorde to haue no soundnesse nor certeintie in it selfe Heereby is all the friendshippe of the wicked condemned who will haue no long liking of any but suche as will ioy with them in their wickednesse for they will not holde friendshippe with them that will not lend them the credite of their countenaunce and if neede bee of their othe also to helpe out euill causes withall Heere also are all these detected of want of loue who publishe abroade the infirmities of their brethren to those to whome in no consideration it is behouefull to be knowne Loue reioyceth not in iniquitie nor in

sent our prayer to make tryall thereof can we haue any greate hope at our neede of his helpe hauing no holde but by his bare promises which long time before were made vnto vs but neuer tryed by vs to haue any truethe in them Let vs not tempte the Lord in differring this streÌ„gthening of our faith which hath need of al the vpholding that may be had and all wil be tryed in tryall to be little inough It behoueth vs to looke vp our euidence for we deale with that aduersarie that neither wanteth skill to espye his aduauntage nor wil to holde it to the vttermoste and prayer is the which bringeth tryall of God his good wil to vs particularly in that by prayer wee are comforted and releeued whensoeuer we shal open our griefes and wants vnto our god For albeit the Lorde might giue it vs without asking yet it is his will that we should aske that we may knowe wee haue beene heard and by that meanes receiue assurance of his goodwil towards vs It hath bene said before that it is one thinge to be persuaded that God is good and another to be persuaded that he is good to vs it is one thing to be persuaded that God giueth all things and an other that he giueth them to vs as a pledge of his speciall goodwill and meaning towards vs The faith of God his childreÌ„ persuadeth them of goodwil from the Lord ment particularly to theÌ„ and in their prayers they receiue in outwarde benefites no otherwise but as speciall tokens of his fauour who now is atone with them tenderly doth imbrace them And the Lord hath appointed prayer to be a helpe vnto our faith in this parte that a man obteining by asking might know that he were of some reckoning with the Lorde and might bring out this proofe against those teÌ„ptations that should shake his faith in calling it into question whether he were regarded of the Lord or otherwise We see that Dauid strengtheneth his faith in the hope to be heard for his preseÌ„t suite because the Lord had confirmed his good-will toward him in hearing his prayers before Sure it is that if the Lord wil giue vs things vnasked muche more wil he giue vs that which we haue intreted him for And if we get no coÌ„forte that way our hope is small This help of our mistrustful dispositioÌ„ that we should come by benefites through intreatie and prayer where wee may plainely see that we are greatly regarded not without reckoning before him in that he vouchsafeth to answere vs in our motions made vnto him for our welfare is a singular vse and end of prayer which merueilously addeth to the force of faith This singular vse special end of prayer are they depriued of that vse to pray vnto God in an vnknowen tong For if any particular benefit be giuen them they knowe not whether it hath come at their intreatie or no because they knowe not what they haue prayed for so receiue they no sure certeine testimonie of the Lords help It is a singular blessing to haue his goodnesse towards vs particularly in assured experieÌ„ce It wil be answered for them that pray in an vnknowen tong that it skilleth not though they them selues know not what they pray in asmuch as God knoweth all things and therfore vnderstandeth it This answere were to some purpose if the institutioÌ„ of prayer were in regarde of God alone without consideratioÌ„ of vs but prayer is appointed as we haue already heard that our weakenes of faith might haue as it were sensible hold therby such as would suffer no exception to the contrarie in that wee haue felt him help vs there wherein we haue requested his helpe by name speciall request so that there hath bene friendly coÌ„municating together we asking and he giuing that which we haue asked we requiring and he subscribing vnto that request As for those that pray in a tong vnknowen how can they assuredly know that he fauoureth theÌ„ in grauÌ„ting that which they haue required when they knowe not what it is that they asked and therfore their faith doth receiue no strength by their prayer that can stand in any triall This vse also of prayer which consisteth in bringing helpe to our faith reproueth those that pray onely in some vniuersall speeche and doe neuer particularly and by name offer to God the redres of any thing that doth vexe them The example may be this some onely in generall words vse to pray that God would blesse them or that God would make them his seruants or that he would kepe euil froÌ„ them But they are not accustomed to pray for his blessing in any speciall causes whiche they are destitute of neither come they to God to craue his grace to serue him in this or that particular obedience wherevnto they are bounde and yet knowe themselues to be wanting therein therefore can they see no speciall fruite of their prayers to helpe their faithe with all We doe see then apparantly that this fruite and effecte of prayer to strengthen our faith in the persuasion of God his good will towardes vs is a meruelous profitable meane to incourage vs to prayer beeing so strong a fortresse of our faith The seconde thing that is to be required of him that shall pray in trueth is to beare a good affection and heartie loue and good will to the worde of God to see the Lord honoured thereby either in dueties commaunded of him and perfourmed or else in promises made by him and fulfilled The Lorde reigneth by his word and his honour is acknowledged when that is reuerenced hee is magnified when it is obeyed he is iustified and honoured when thinges fall out according to the trueth of his word For by his word hath he made himselfe knowen alwayes and by that as he made the worlde so hathe he appointed to gouerne and iudge the world making himself glorious in performing the trueth therof And therfore we seeking his glorie and honour in our prayers as we must do if we shall pray to any purpose muste ioyne with his worde in them either praying to haue some grace giuen vs to walke in some duetie that he hath commaunded that in that duetie he may be honoured or else in our affliction to finde some comfort according as he hathe promised that he in the trueth of his promise may be glorified And because the prayer that is approued must proceede from the desire of the heart longing and lusting after that which in prayer he desireth therfore is there in the hearts of them that pray aright a loue liking and heartie affection that longeth hungerly after the righteousnesse and trueth of the worde to see it established and vpholden namely after that dutie or promise that in his prayer he desireth to haue perfourmed As there is loue towarde the lawe where true prayer is so is there griefe and mysliking for the transgressing of the

in the seuerall braunches thereof is not only hurtful vnto vs but also iniurious vnto the due estimation of the death of Christe I cannot more fitlie compare those men who will most willingly confesse them selues in generall words to be sinners and yet are very loath to be troubled with any particular knowledge thereof then vnto some notorious offenders against the lawes and peace of their prince who can willingly heare these generall wordes that they bee offenders and haue not kept the seuerall statutes and lawes of their prince so that they will proceede no further with them but to be brought foorth and charged with their seuerall fellonies murthers or treasons that they haue committed and to haue their wickednesse particularly layd out in number of dedes manner of doing that may best set out the heynousnesse thereof that in no ease may be abidden and yet notwithstanding before that time neither is their owne estate greatly feared nor yet the lawe so much as thought vppon how to bee satisfied It is this particular sight of sinne that sendeth vs forthwith vnto Christ and maketh him appeare both glorious in the multitude of his so greate mercies and moste necessarie in the consideration of our so many daungerous infirmities If it please the Reader in the examining of him selfe in any commaundement foorthwith to ioyne to the same that which is written here of the properties of loue and that other nexte Lecture of the vse of the lawe he shall finde I hope some helpe in them the sooner to departe from him selfe and the more carefully to imbrace Christe And that he may be acquainted the better with my meaning and purpose in this matter I will giue him in fewe wordes the reason of the same I see in the lawe of God that we are not only forbidden the workes of our owne deuotion and intent bound to that choise of workes that God hath appointed in his word but also that we are strictly charged to doe the same all and euerie one of them in loue which is an affection that carrieth a man so in delight after the thinges which he loueth that he oftentimes forgetteth himselfe in respect thereof according as it is reported by the holy Ghost as a propertie to know it by that loue seketh not her owne thinges This is the cause why after the commandementes I haue set downe the notes and properties to discerne loue by that when we haue seene what workes they be that we are bound to doe we may also see with what affection we are charged to do theÌ„ that we may be as careful to bring the right manner of doing vnto the Lord as the verie deede that he approueth For we are as well to perfourme duetie in the manner of doing as in the deed it selfe It is one and the same God who hath inioyned both vnto vs and therefore may not be denyed in either of them The vse of the lawe which is in the Lecture following wil declare with what conditions we haue wages promised for our worke and whether the couenant be so fauourable as that we neede not to doubt but that we shall be able to perfourme it and therefore to liue in it or otherwise so harde as the trueth is in verie deede that he remayneth vnder the curse of God who continueth not in all thinges that are written in the booke of the lawe to do them Let vs then set these together First the number of deeds then the manner of doing whiche must haue in it those properties that be in loue and last of al the hard condition which is not to haue our good doeings to blotte out and put off our euil but to remaine vnder the curse if we shall not continue in euerie thing that is written in the booke of the lawe to doe it and then we shal be forced to giue ouer this strong holde euen this confidence in our selues and betake vs wholy to the mercie of our God and magnifie the same accordingly And least we should imagine the matter of letting go the opinion of our selues and our worthinesse to be nothing so hard as is supposed and therefore no such nede to haue so often before vs in meditation and earnest consideration thereof the multitude of deedes to be doone the louing manner of doing and the hard condition if they shall not be doone Let vs aduisedly consider how that singular instrument of God S. Paule confesseth that he himselfe was so subiect vnto this ouer great opinion of him self that the messenger of sathan was sent vnto him to buffet him leaste hee should be puffed vp with the measure of graces whiche were giuen vnto him The daunger is greater therefore then we are aware of when so rare an instrument and chosen seruaunt of GOD as was Paule so hardely and with so much a doe is brought to haue an humble opinion of him selfe and his worthinesse The Romish religion likewise fighting so stoutely for the deserte of man may teach vs that this doctrine of true humbling and submitting of our selues vnto our God wil not so easilie enter into fleash and bloud as at the first we would imagine but that we haue neede often to set before vs this lookeing glasse of the lawe in manner as hath beene declared to humble vs withall and all shall bee founde little inoughe to bring vs truely from our selues and to sende vs not in parte but wholy vnto the mercies of our GOD whiche are declared vnto vs at large in the next Lecture after the vse of the lawe When we shall haue profited in drawing nere vnto Christ and making much of his mercie by an often and true sight of our selues in the lawe there is yet remayning an other vse and fruite to be taken by it of no lesse profite then the former whiche is that when wee shall haue taken comforte in the mercies of Christ and decreed to walke in the obedience of his will to declare our thankefulnesse thereby the lawe will stand vs in good stead to quicken vs therevnto while wee learne by it bothe the number of things that are to be done and also the backwardnesse of our naturall disposition and inclination therevnto which we could not once without this admonition from the lawe haue suspected to haue beene so greate and therefore our care to suppresse it would haue bene so much the lesse But hauing determined once to walke in the wayes of his commaundements and then hauing warning from the lawe that there is bothe in our witt and will enimitie therevnto altogether bent to resist it it can not but increase our care and add vnto our paines and trauaile for the atteining vnto that end of obedience which we haue propounded vnto vs For the man who hath a desire vnto any thinge vnderstanding once of any let in the way is thereby more prouoked and stirred vp to bestowe cares and paines vppon the same knowing very well that the thing which he desireth

can neuer be at league vnlesse we will be at one with euill Moreouer the bloud which is spilt in any land and the wickednesse that is committed therein cryeth to the Lord for vengeaunce against that land and people wherin it is committed and is sure to drawe out the sworde of the Lord against that people if the Magistrate who is the Lords Lieutenaunt shall not before drawe vppon it by executing deserued punishment against it Which thinge to be so the very Infidels haue perceiued and therefore in their greate afflictions haue proceeded by casting of lottes to knowe the malefactour that by his punishmente the euill might be remoued from them as wee reade the mariners dealte wih Ionas when the tempeste was moste vehement against them Therefore often times in the Scriptures after charge giuen to execute punishment against sinne these or such like wordes are added So shalt thou take euill away forth of the middest of thee And these also That the Lord may turne from the fiercenesse of his wrath and shewe thee mercie and haue compassion on thee Solomon charging Benaia as it appeereth in the booke of kinges to slay Ioab addeth these wordes That thou mayest take away the bloud which Ioab shed causelesse from me and from the house of my Father The Magistrate therefore as hee keepeth the bloudie hand of the vngodly from vs so is he our sanctuarie from their sinne that pursueth vs our land to destroy vs while he executeth iustice vppon it Miserable therefore are the Anabapistes and suche kinde of men who in denying Magistracie denie thereby those greate comfortes and blesinges whiche GOD by them hath graunted vnto his people The Magistrate also bindeth the benefite and helpe of all degrees of men and trades of life vnto vs so that in denying vs their lawfull ayde wee haue remedie of lawe against them whereby they stand bounde to employ them selues without deceipt or fraude to our good whether it bee in place of Iustice vnder the Prince chiefe Magistrate or in any trade or occupation for the maintenance of them selues while we haue so many lawes to correct the abuses in them that thereby they may bee vsed without guile or deceipt to our most profite But the chiefest benefite of all other is when they are the instruments of Gods glorie in bringing the Gospell to vs and maynteining it amongst vs wheÌ„ they open the eyes of the seers and Prophets that they be no more shut cause the heart of the foolish to vnderstand knowledge and make the tongue of the stutter readie to speake distinctlie as it is spoken of all godlie magistrates vnder the person of Ezechias By which meanes of the Gospell euil is disclosed that it can no more lurk vnder the name of that it is not but appearing in his moste filthie face may the better be auoyded and good thinges are brought to their beautie and increase that they may be stronger to allure vnto them the heartes of all those that haue any loue of good things within them whiche are in the place aboue named recited as fruites that followe the receiuing of the Gospell By this wee haue some taste of those blessings of God whiche we doe receiue by meanes of magistrates how many they bee in number and how worthie in deseruing From this sight muste arise the true honouring of them for so doeth the Apostle teache vs to the Romanes who â–ª when firste hee hath taught that the magistrate is appointed for the terrour of the euill and prayse of the good he concludeth that therefore wee must be subiect vnto magistrates not onely for feare of their punishment but also for conscience of the good that they doe vnto vs least as sayeth Chrysostome vppon those wordes thou shouldest bee vnthankfull towarde a benefactour It were too longe to stand vpon the benefites that other inferiours receiue from those whome the Lorde hath set aboue them onelie this doe I require of all inferiours to enter into some diligent consideration thereof in so doeing I am sure that they shall finde them farre to exceede the opinion that before they had of them It is therefore verye meete and requisite that our dutie towardes them in all thinges should bee such as may well bee called a true honouring of them and a right regarde of so greate benefites as we doe receiue by them The opinion of those men who restraine honour onely to some ciuil outwarde gesture of the body is so friuolous and vaine as it doth scarce deserue the honour of an aunswere That honour is not onely seene in ciuil gestures of the bodie but also in outwarde dedes to be done as may appere in the first Epistle to Timothie where the holie Ghoste speaking of the mainteynaunce of them that labour in the worde calleth it Honour affirming that such doe deserue double honour And in the same Chapiter he admonisheth Timothie to honour widowes that haue no kinred to prouide for them meaning that he should se so good prouision to be made for suche as they mighte take them selues honoured therein And our Sauiour Christe reproued the Phariseies as contemners of the commaundement of God commaunding parentes to be honoured when they gaue counsell to their children to offer vp those thinges in the Temple whiche ought to haue beene bestowed towardes the reliefe of their poore parentes By these testimonies wee may cleerely see that such things as doe wittnesse our greate regarde and louing affections towards others are iustly called by the name of honour and they truely honoured therein â–ª There is a promise annexed to this commaundement that it shall go well with suche as honour their superiours and that their dayes shall be prolonged here vpon earth The promise in equitie is very well aunswearing to the thing it selfe that those who are thankful to the instrumentes of GOD wherby he hath either begunne continued or any way blessed their life should haue the blessing of manye good dayes and that they who are vnthankfull to those his instrumentes of life should in iustice be depriued of the benefite of liuing beeing so vnthankful and vnduetiful to the instruments thereof The transgression against this commaundemente threateneth the shortening of life vnto the rebellious and disobedient whiche punishment if it be not executed against his person will not faile to finde out his seede and posteritie in whom he is said after a manner to liue Contrarywise obedience to our Parentes continueth vs our posteritie according as it is written in Ieremie Because yee haue obeyed the commandement of Ionadab your father therefore thus sayth the Lord of hostes the GOD of Israel Ionadab the sonne of Rechab shall not want a man to stand before me for euer A greate blessing of God to haue a heyre male of our owne seed wherein our name may be coÌ„tinued vnto many generations The Verbe that heere is translated of a Verbe Passiue hath vsually in the Scripture

subiect our selues in modestie vnto them euen he that hath more vnto him that hath lesse as it is written to the Philippians In meekenesse of minde let euerie man esteeme another better then himselfe And to the Romanes In giuing of honour let one go before another There is as great a cause why the aged shuld be honoured in his knowledge long time experienced in good thinges as the young man for the ripenesse of his witte and therefore men must mutually reuerence the gyfts of their fellow brethren if loue and liking shall be any longe time mutuallie vpholden That is the cause why in the same verse when the Apostle had persuaded vs to brotherly loue immediately hath these wordes In giuing of honour go one before another as if the one would not long continue where there were not the other There is no one thing that our nature can lesse like of then to be vnder contempt and that nothing should be espied in vs for the whiche men woulde regarde vs wherefore it standeth all vpon to trauell so in finding out the goodnesse of the gyftes and graces of GOD in other as their hartes may in vnfeignednesse yelde reuerence therevnto and also thereby to make a defence against infirmities whiche wil be in flesh and bloud that there may be bearing and forbearing one of another by loue reuerent regarde had to the gyftes of Gods grace in them Our nature is no better inclined in dueties towardes men then it is as before we haue learned in dueties towardes god For we are giuen to seeke to haue our selues honoured in our calling or gyft whatsoeuer but litle to regard nay euen to enuie the honour of others whiche we shall then discerne when any shal be compared with vs and made either superiours or else equals vnto vs And therefore when it pleaseth God to call any of his vnto the hope of his kingdome he letteth them see their corruption euen in this commandement so as they are forced by the sense and feeling thereof to giue ouer the claime of saluation in the title of their workes whiche haue no promise if they doe not perfourme the whole lawe and euerie worke thereof throughout the whole course of their life For it is written in Deuteronomie Cursed is hee that confirmeth not all the wordes of this lawe to do them And I would willingly learne what man there is that can truely say that he hath neither done nor yet left vndone any thing either to his superiour or inferiour to men of greater gyfts or lesse theÌ„ him selfe which did bewray want of honouring of them from his hart The lord also causeth those whom he calleth both carefully to stand in watch against their infirmitie lest it should burste forthe to the dishonour of God likewise more hartily to require a readie and willing affection to procure the honour of his name by walking duetifully in this commandement And if the outward work of this commaundemeÌ„t should be attended vpon of any neuer so diligently yet Gods glorie not sought therein it would profite vs nothing For if we giue men their due and in the meane time deny the Lorde his what auayleth it vs Therefore those former foure pointes wherein his glorie consisteth conteyned in the former commaundements must of necessitie be ioyned with all duties vnto men which are First that we acknowledging all our welfare to come from the Lorde alone doe depend wholy and only vpon him Secondly that in loue of him for his mercyes wee begin to obey him after his word Thirdly that his glorie beeing the marke we shoot at make vs carefull in all our works so to do them as he may haue honour by them Fourthly and last of all that in true acknowledging and trauaile in subduing of our owne corruptions whiche will not altogether bee sundred from our wayes and workes we humble our selues in our best obedience that the Lord may alwayes reteine the praise of the free and vndeserued working of his grace Now let vs pray vnto our heauenly father that we may truely see and bewaile the little reuerence and regarde that we haue had bothe to superiours and inferiours becomming thereby not onely vnthankfull vnto them but also vnto the Lord who hath placed such graces for our benefite in them and let vs craue of him that we may not onely obteine more power to suppresse the same but also may be inabled from him to send abroade suche fruites of true reuerence and honour as may come to the sight hearing of many to the great praise of his name The sixte Lecture vpon the thirteenth verse 13 Thou shal not kill THe former commandement hath giuen forth instruction for particular callinges from whiche by reason of more particular imploying of benefites mutualy one vpon another there ariseth more particular duetie of the one vnto the other then that which euerie common man may claime vnto himselfe Nowe we are to be instructed in those dueties that generally we doe owe vnto all men amongst whiche this coÌ„mandement of not killing hath the first place wherein we are forbidden to do any violence iniurie or wrong to the bodie life of our neighbour and commanded to defend mainteine and cherish the same It is to be obserued that the Lorde bidding vs shewe foorth loue vnto our neighbours hath not left it vnto vs to deuise wherein to pleasure them but hath set downe what things are most deare vnto them that by our helpe giuen for the preseruation of those thinges safe vnto them and in benefiting them therin they may haue true triall of the loue and affection that we beare vnto them Our neighbour therefore in this consideration is not shut vp in the alone fleshe bloud of the man but the duties of neighbourhode reache vnto the life and bodie wife goodes and good name of the man Neither is loue the not hating or not hurting of a man but the helping and furthering of him to receiue more comfort in those thinges aboue recited ouer the whiche euerie man is so tender that beeing in any of those annoyed he can no longer account him selfe as a man loued or regarded of the authours therof For he himselfe is vpholden in life and liking by the comfort of them The Lorde in forbidding murder forbiddith also all violence crueltie and wrath towardes our neighbour labouring in the detestation of this greatest euill to worke in vs a hatred towardes all that be of any affinitie with it and therefore not letting vs see them but in that fourme which may most feare vs from them putting vpon them al that feareful fourme of murder The punishment of the offences against this commandement wil help vs to iudge the greatnes of the same Touching the murderer it is said in Leuiticus He that killeth any man he shal be put to death Violence bursting foorth into extremities of dealing in the olde lawe was punished with the like of that

vnto him by deteyning that whiche is his due they are against this commandement also Thou shalt not steale so that it is not vnpossible for one kinde of action to be guiltie both of murder and theft The negligence of man whereby his neighbour receiueth either losse of life or hurt of bodie is forbidden in this commandement The reason is verie good For if the Lord hathe lawfully and in equitie laide vpon vs the care of our neighbour his life by good right may he require at our handes the wilfull neglecte thereof The punishment of suche wilfull negligence towardes the life or bodie of their brethren was moste sharpe and seuere in the olde lawe as we may see in Exodus where the man 's owne life must answere for the life of his brother who perished by his negligence according as the example is sett downe there of a man not keeping vppe his oxe whiche he knewe was woonte to pushe If the oxe were woont to pushe in times past sayeth the holy Ghost and it hathe beene tolde his Maister and hee hathe not kepte him and after he killeth a man or woman the Oxe shal be stoned and the owner shall die also In this offence of negligence are all those transgressours against this commaundement who by delaying to take vppe matters in controuersie or suites of lawe with all possible speede that may be doe by their negligence giue occasion to the fraile nature of man to committe murder or some other mischiefe against him with whome he is in controuersie And if carelesse negligence be thus daungerous howe harde a matter will it be to reckon with the Lorde for deliberate purpose to kepe men at variance and debate that their gaine may grow thereby It wil be a harde matter to answere before the Almightie if wee haue giuen occasion whereby our neighbour hathe receiued losse of life Dauids carefulnesse herein is woorthily commended to all posteritie who when his men breaking through the hoast of the Philistins with the daunger of their liues had brought him water to drinke whiche he so greatly thirsted after and wished for immediately powred it out for an oblation vnto the Lorde and saide Let not my God suffer me to doe this shoulde I drinke the bloud of these mens liues for they haue brought it with the ieopardie of their liues therefore he would not drinke it A notable example to feare vs for being occasioÌ„ to any though seruant or inferiour rashly to hazard his life either for our profite or pleasure In this commandement the Lorde is not onely careful to haue obedience from our handes but also from our hearts and tongues so that bothe thoughtes and wordes must come vnder subiection vnto him that neither of them be infected with malice whiche the Lorde so hateth and abhorreth For we must interpret the Lawe according to the nature of the Lord who is the lawe-giuer Man by reason that he onely seeth the deede and cannot discerne of the heart maketh lawes for the outward doeings and punisheth them alone without proceeding further but the Lorde who searcheth the heart and reines maketh lawes for it and punisheth euen the consent of the heart goeing against his lawe in asmuch as the Lord hateth the euil it selfe he cannot but abhorre it wheresoeuer he shall finde it whether in heart hand or tongue It is written in the Epistle of S. Iohn That whosoeuer hateth his brother is a manslear We see then that not onely grosse euils come into reckoning before the Lord but euen hatred settled in the heart although the hand hath neuer beene stretched foorth to execute the same neither commeth it before him as some trifling thing whiche doeth not greatly displease him but appeareth monstrous hauing none other shape vpon it nor other accounte made of it then of murder Thus must we thinke of hatred consented vnto in the heart that it hath a bloudie face in the sight of the Lorde and therefore is to be abhorred and loathed as the crueltie of murder This was the cause why the Lord forbidding hatefull malicious thoughts in this coÌ„mandemeÌ„t would giue it none other name theÌ„ murder teaching vs that howsoeuer we nurish such thoughts make smal account of them yet his iudgment is plaine that they be no better then murder when the hart is settled in them In the Gospel after S. Matth. we see how the Lorde hateth words proceeding from malice and anger Whosoeuer shall say Foole vnto his brother saith our sauiour Christ shal be worthie to be punished in hell fire Hatred towardes our brethren is so grieuous in his sight that it staineth and defileth whatsoeuer it toucheth be it word or thoght and maketh it so heauie that the Lord can no longer beare it And bycause wordes bewray that which lurketh in the heart and bringeth it to light that otherwise would not so easily be espied we must keepe some good watche ouer them that from thence we may be ledde to the priuie chamber of the heart to see how al thinges go there for of the aboundance of the heart the mouthe speaketh so that there is no outward thing that can bring vs sooner to the sight and speeche of the heart then can the tongue it selfe whiche if it bee infected with hatred or disdaine sure it is that all thinges are not well at home in the heart and therefore all men must obserue the inclination of the heart by the vsage of the tongue that when it commeth abroade casting forth hatred wrath and debate we may with speede returne to the founteine that is the heart to purge and cleanse the same because we are sure that from thence the tongue receiueth all poyson If we shall preuaile muche in suppressing hatred both in our heart tongue and hand yet is not that all whiche is here commanded For the Lorde in forbidding murder meant not to stay there but in remouing hatred his purpose was to make way passage for merciful dealing towards the life of others And necessarie it was that he should giue vs warning of that stumbling blocke whiche lieth in the way lest we suspecting no such matter should haue imagined that there would haue bene true care for the life of our brother where there was no victorie before ouer our own dispositioÌ„ which is altogether otherwise giuen inclined The true profe wherof we shal then haue when our affections shal be stired vp by any dealing which shal mislike vs For then we shal well perceiue wrath to be mightily working in vs which before because it had peraduenture no great matter to worke vpon we thought that we had bene altogether voide of or at the lest not greatly infected therwith But now in this manner of speaking vsed by the holy Ghost who battereth downe hatred when his purpose is to builde vp loue we see that there will be no passage to any louing dealing in trueth but by treading down of our contrarie

is there declared he must be solde Thus did the iust God in the olde Testament by lawes made for that purpose and punishments appointed accordingly declare his hatred of the euill and in what reckoning it commeth before his iudgement seate that we might take light at his iudgement howe to discerne of theft and how to iudge of this kynde of hatred towardes our neighbour that bewrayeth it selfe in so vniust dealing with his goods The loue that wee muste shewe foorth towardes our neighbour by dealing well with his goods may not only be seene in this law so sharply punishing the thefe for his want of loue euidently appearing in his theft and iniurie coÌ„mitted but also in the lawe made for him that should borrow any of his neighbours goods Which lawe did very well prouide for faithfull dealing with it in punishing the contrarie so sharply as his vnfaythfulnesse howe great so euer should gaine him nothing at all For thus it is written in Exodus If a man borrowe ought of his neighbour and it be hurt or else dye the owner thereof not being by hee shall surely make it good If it be an hyred thing he shall not make it good it came for his hyre It appeareth here plainly that the owner must haue his losse made good of the borrower vnlesse his owne eyes could testifie that the hurt or losse thereof came not through any default of the borrower But he that shall lend for hyre must stand to the aduenture of the principall if it decay The reason is rendred bicause it came for hyre and not of loue alone as did the thing borrowed And therefore the reason is good why hee should not be charged in this case as the borrower to make good that which he hath hired being hurt or dead Marke well I pray you this lawe of God for lending and hyring that the borrower must make good things borrowed if they decay but not the hyrer Marke it well I say for this is the ground of many thinges that are to be spoken of hereafter The equitie of this lawe bringeth great light to discerne of the vsuries that are so common at these dayes In things borrowed it appeareth by this lawe that only the hurt or death of the goods was prouided for Here is then no helpe for mony that is borrowed or lent which perisheth not with vse but is still of the same value and worth that it was at the first deliuerie of the same Besides that if it were worsse for the vse there is no more required but to make the decay of it good Howe then can those who lend their monie to vsurie whiche decayeth not with vse clayme any thing aboue that which was deliuered By this lawe of lending their recompence was commaunded onely in this title that the thing by lending was certeinly knowne to be impayred Howe dare then the vsurers claime a right of recompence vnder none other title but that it was likely with the vse thereof that they might in that time thus and so greatly haue gained It is the equitie of God to require no recoÌ„pence for the vse of things that are the worsse with vsing so long as there appeareth no casuall hurt as we call it of the whole What equitie then must it be that for thinges not worsse with vse contenteth not it selfe no not with the whole Here in this law of God good wil is no better recompenced but that it be no looser Shall a couetous desire then so richly be requited as that it shall bee sure alwayes to come home a gayner By this equitie of God when it is certeinly knowen that by the vse of the thing borrowed the borrower hath good gaine yet doth the almightie allowe no returne of commoditie to the lender for that gayne By what equitie then can the vsurer clayme gaine for the vse yea oftentimes when it is certeine there is no gaine gotten at all By this lawe of GOD the lender could neuer gayne for there is no other prouiso made but for his principall by ouer practise he is euer assured of gayne By that lawe the borrower was assured of the gaine that was to returne to him by this practise the lender is oftentimes the whole gayner If it be graunted that this lawe of God in borrowing and lending haue in it any equitie this practise in borrowing and lending of monie must bee condemned of playne wrong and iniurie as directly standing against the same If this dealing shall feare the strict iustice of borrowing and lending and seeke couert vnder the libertie of thinges let out to hyre it is also shut out there and findeth worsse interteynment For hyred thinges bycause they goe for hyre haue not the ordinarie allowaunce of the principall if they shall decay which borrowed thinges iustly claime bicause they come freely and without hire therfore the law that we had of hyred thinges handleth the vsurer more hardly thaÌ„ that law of borrowing lending For here bycause of his hyre he hath no holde of the principal if it decay Thus if it should be graunted that monie may be hyred which I thinke neuer can be proued yet must it bee with hazard of the principall according to the equitie of this lawe That by the equitie of this lawe which is the equitie of God it can haue no better allowance if it shall bee proued lawfull to let it out for hyre then to stande to the daunger and decaye of the principall these reasons will plainely proue The goods whiche naturally yeald commodities in the vse of them to him that possesseth them as sheepe and suche other muste stand to the aduenture of decay if they be hyred therefore muche more must they doe so which naturally and of them selues yeald no commodities The goodes that in yealding their commodities doe spend and we are away them selues are contented with their hyre and lay no clayme to haue the whole repayred By what iustice then may goodes that are neuer a whit the worsse for wearing besides their hyre binde a man to vphold the whole If it bee equitie that those goodes which naturally of them selues yeald by vse a certeine gayne should not be charged with the daunger of decay it is against all equitie that those things which neyther of them selues nor yet with like certentie yeald the commoditie should beside their hire haue the whole vpholden To conclude if those goods which by all mens iudgement may most lawfully haue consideration for their vse be not better considered it seemeth to me good reason why those goods which the most thinke are not at all to haue hyre for their vse and all men thinke they may not so iustly require it as the other should hold them selues well contented wheÌ„ their allowance is as good as theirs is whiche best do deserue it If any man shall replie and say that some of great deseruing in the Church of God men of singular learning and iudgement haue thought and

reste vntill the nexte day Now let vs call vppon our heauenly father in the name of his sonne that wee may wittnesse the loue whiche wee beare vnto our brethren by all faithfull and louing dealing with their goods c. Â¶ The ix Lecture continued vppon the 15. verse WE learned the laste day that a man might not take any commoditie from another vnlesse he gaue the worthe of it againe This rule saith sore to the vsuall buyings sellings of these daies when commonly all men regarde them selues alone to make the moste they can of their commodities without any regarde had what his commoditie is like to be that dealeth with them by that which he receiueth from them Yet it is no other rule but that coÌ„mon one which we haue receiued by the light of nature that wee may not doe that vnto another we woulde not haue done vnto our selues And who I pray you would haue the worse at an other mans hand Who would haue willingly lesse giuen him then hee had deliuered vnto an other Or who could beare that another man should haue no regard how well or ill he had dealte with him Then may wee not doe so vnto others Wee must therefore thinck that when wee come to buying and selling we come to wittnesse our loue towardes our neighboure by our good dealing with him in his goods and to leaue some testimonie of the feare of God and a good conscience behinde vs we come to make tryall of our faith to God while we depend vppon his blessing for our prouision to liue well and happily in following the rule of loue and vpright dealing whiche he hath left vs and not the desire of our owne rauinous affection But in verye deede if a man should looke to the dealinges that now are common in the worlde in all buyinges sellinges and exchauÌ„ges he must be forced to confesse that men come to buying and selling as it were to the razing and spoiling of some enimies citie or holde where euery man catcheth snatcheth and carrieth away whatsoeuer he can come by he is thought the best that carrieth away the moste his botie is taken to be the warmest that hath made the moste naked in the streetes he commeth home the merriest that hath caused the moste weeping and wayling sighing and sobbing to vtter the heauinesse of the heart Yet in all this oppression euery such offender persuadeth him selfe that he is not out of charitie with his neighbour but that hee loueth him entirely and sheweth it well enough for he giueth him good wordes in buying and selling and hee intendeth no hurt vnto his person But the holie Ghoste will bringe vs to another tryall of our loue he will not be bound to that alone and therfore doeth send vs to see how louing wee are by our dealing with him in his goods Therefore doeth the Apostle say very well to the Romanes that this commandement Thou shalt not steale is as the rest fulfilled no otherwise then by loue These oppressions therefore these fraudes and deceiptes to pul another mans goods into our hands that are so rife euery where doe no lesse declare our want of loue by the testimonie of the Apostle then doe murthers slaughters and bloudshed Now to come to the matter more particularly by this rule is condemned all vttering of naughtie and conterfaite coyne or ware For how can there be equalitie of commodities where the one is not commodious or profitable at all Secondly here is condemned all that vttering of money or wares though good in theÌ„ selues whiche haue some thinges closely ioyned with them to vtter them with all and to increase the price aboue that which they are worth and without those additions doe vsually go for which thinges are no commodities nor merchandize at all of them selues neither will they alwayes abide with the vse of the thinges and departing they cannot but bring losse vnto him that must haue the vse of them and leaue him as we say in the lashe In this number are all those that sell their commodities what soeuer dearer then otherwise they are solde for in those times because they giue day with them and longer time before they bee payed taking money for time and making it to increase and add to the value of their commodities First vnderstand that time is no merchaundize for who dare bee so bolde as to say that hee hath brought time into the market to sel or who hath giuen thee leaue to sell dayes and monethes There must also bee equalitie of coÌ„modities the man hath giuen out for time but when he commeth to the vsing or wearing of that thinge hee findeth no benefite by reason of that time which he hath paide for In deede if a coate or cloake-cloathe solde dearer for time would bee longer time in wearing then another coate of the same or like peece solde for present money there were some reason in it because the buyer should haue the same commoditie of time in the vsing of it that the other had in the sale of it Or if the corne solde dearer for time woulde feede a mans familie longer then so muche bought for readie money there were something to be said for it And if it be answered that he who receiueth it of vs maketh a commoditie of time as we doe for he selleth it thereafter the matter is not yet answered vnlesse it be firste proued that thou maist lawfully take money for that whiche though peraduenture one do not lose by through his as vniust dealing as thine owne yet thou art sure another cannot but smart of it for it commeth so muche the dearer to him that must vse it who reapeth no coÌ„moditie for time but rather losse and hinderance notwithstanding it hath increased thy gaine And who hath giuen thee leaue to take some thing the more for thy commoditie in consideration of that whiche wil be gone when thy commodities shall come to be taken commoditie of and to be put to the vse for the which they were bought and solde that is to occupie spende or vse them as their nature doth require There is no equalitie in that exchange when a man must giue out something for that whiche he is neuer a whit the more but rather so much the lesse benefited by whensoeuer it shal be put vnto that vse for the whiche it was made in respect whereof we do take money for it but in respecte of that commoditie which it will yeelde when it shal be put to that vse and ende whiche the nature of the thing requireth Moreouer if there be any thing of good reporte we Christians must seeke after it and surely it can purchase no commendation of brotherly dealing and good speeche that way when our dealinges shal be harder then the vsuall dealing of those times are euen among those men that haue no other thing to gett their liuing by beside the commoditie and profit that coÌ„meth vnto them by that their

in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature â–ª and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil maÌ„ without any moderation of that meÌ„ber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the coÌ„sideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this coÌ„mandemeÌ„t is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against

time to defraude the Lord of his glorie Let vs learne throughly to examine our thoughtes not onely blaming those that fully consent but euen warring with those that any whit delight them selues in coueting and desiring that whiche apperteyneth vnto others so shall wee see whether it bee an easie matter to loue our neighboure as our selfe or otherwise so shall we also clearely giue ouer the title of righteousnesse in regarde of our owne doinges and wholy depend vpon the free merites of God in Christ proceeding in the confidence thereof with good courage to purifie our thoughts that we may not only do good with the hand but euen with the longing desire of our thoughts For the accomplishment whereof let vs call vpon God in the name of his Sonne saying as hee hath taught vs. O our Father which art in Heauen c. Â¶ The twelfth Lecture vppon the first to the Corinthians Â¶ Chapter .xiii. 4 Loue suffereth long it is bountifull loue enuieth not loue doeth not boast it selfe it is not puffed vpp 5 It disdayneth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill 6 It reioyceth not in iniquitie but reioyceth in the trueth 7 It suffereth all things it beleeueth all things it hopeth all things it endureth all things WE haue learned out of the lawe what seuerall dueties they bee that we owe vnto God and also vnto man but in the lawe we are not only charged to do those dueties there appointed to bee done and to forbeare the contrarie but also of loue to doe them and of loue to keepe vs from the other Therefore it shall bee expedient to examine what properties be in loue necessarily adioyning vnto the same whereby we must iudge of our selues how it fareth with vs whether that affection without the which all doing of good or ceassing to do euil is to no purpose ruleth in vs both in our doings and also when we shall absteine from doing The properties fruits of loue are in no place better set foorth then in the former Epistle to the Corinthes from whence I meane to giue you some light thereby the better to see into loue the nature of it and howe great thinges are conteyned in it Where the first note giuen to knowe it by is that it suffereth long or is patient a propertie that moderateth the heate and hastinesse of a mans minde that he followe it not in the boyling appetite and desire thereof This patience and moderation of our affections hathe great commendations in the scripture especially the booke of the Prouerbes painteth foorth the excellencie thereof in so many places and with so great titles as I can not but giue you a taste of some of them In the foureteenth Chapter of that booke it is thus written He that is stowe to wrath is of great wisedome but he that is of an hastie minde or to giue it you as it is there word for word he that is of a short spirite exalteth follie In this place we see this slowenesse vnto wrath is not barely ioyned with wisedome but with the excellencie of wisedome For so it is said He is of great wisedome that is slowe vnto wrathe It is a degree and profiting in wisdome whiche not all men no not all wisemen haue atteyned vnto to moderate the headie and hastie affection of an angrie and passionate minde Likewise in the same booke thus speaketh the holy Ghost The discretion of a man differreth his anger and his glorie is to passe by an offence A merueilous commendation that it should be the glorie of a man to put vppe offences that he should haue no manhode in him or matter to boast of any thing worthie of a man that hath not learned to passe by offences and to qualifie his affections euen towardes transgressions and iniuries Nature teacheth vs a cleane contrarie lesson that it is the glorie and zeale of a man to persue the infirmities of others and reuenge our affections the heate and displeasure of them therevpon and that he is a beast no man that wil let go wronges transgressions and iniuries vnreuenged especially if they shall haue touched himselfe But the spirite of God teacheth vs that it is loue that findeth a waye to cure a transgression yet notwithstanding to couer it and to reserue a place to couer it vntil it shal be cured as it is written in this booke Moreouer we reade in the Prouerbes that hee shal be taken for proude arrogant and scornefull that doeth his woorkes in the wrathe of pride A good testimonie to tell vs not onely what beginneth this wrath whiche is pride in deede therefore fitly ioyned with it in this place in calling it the wrath of pride but also what is ioyned with it alwayes that suche a one as he is so shall he beare the name and reproch of an arrogant hautie and scornefull man. In a nother place of this booke the holy Ghost compareth that man that can not restraine his affection vnto a citie broken downe and without walles but I must conteine my selfe within these fewe testimonies for that purpose for it were a verie great labour to seeke out all that is spoken hereof if I should goe no further then vnto this booke This patience and long suffering being as we haue heard so excellent euen the glorie of a man may iustly clame the first place among the properties of loue For what can be more fitte to vpholde loue then to be of a patient spirite when matter is offered occasion to breake loue and heartie good affection He doth iustly deserue wel of loue to haue his praise in all the fruits that followe it who shal by patience vnderprop it wheÌ„ it shal be assaulted and shaken by hatred or euill dealing howsoeuer As for that man who then letteth loue fall downe whensoeuer any burthen of displeasure offence or vnkinde dealing shal be laide vppon him from the man whome he pretended to loue he declareth plainely that he neuer tasted of true loue and heartie affection the first and principall note whereof is to be patient and suffer long Let him ceasse therefore to make any account of his loue who hath not made reckoning to vpholde it in iniuries and displeasures And let him also ceasse to bragge of any loue that he hathe borne vnto any who neuer was tried to haue mainteined it throughe the vncourteous dealing of that man in one respect or other For who is he if he be not a monster of men that cannot liue peaceably with them who neuer shal displease him But then is it thankesworthie when our loue by patience shal ouercome the vnkindenesse of others This note of loue is clearely seene in that loue whiche mothers beare to their children howe muche frowardnesse and causelesse crying doe the mothers not onely patiently beare at the hande of the childe by loue but also appease not otherwise then by giuing of

them something to quiet them withall by loue rewarding rather then reuenging their frowardnesse There is loue and therefore the chiefe propertie thereof can not bee wanting whiche is to be patient and long suffering The litle bearing and forbearing one of an other bothe publiquely and priuately doeth plainely speake that loue is not to be found in the nature of man but is an especiall gift of god For so sicke are we of selfe-loue and so voide of the loue of others that not onely we cannot passe by the transgression of our brother and by a louing hyding of the same cure it but also we can hardly abide that any should in any thing thoughe not euill either in opinion or affection be diuided from vs Nay whiche more is oftentimes we woulde haue all our friendes beare an heauie countenaunce towards him whom we for priuate causes haue begone to mislike But true loue is patient and suffereth long forgiuing others euen as God for Christe his sake hathe forgiuen vs. Neither is there any thing in vs worthie of praise in this worke of loue if this patience and long suffering be absent For asmuche therefore as bothe there hath bene shal be also vnto the end of the world in the children of God weakenesse and wantes bothe in iudgment and in affection it is moste necessarie for him that shall haue dealing with any whatsoeuer to craue earnestly at the handes of God for this excellent stay of loue which is called patience or long suffering without the which it wil be impossible to liue Christianly in any societie howe small so euer especially is this gifte necessarie in these latter dayes where all places and persons almoste are full of offence It is to be obserued that this propertie of loue is not onely at variance with hastinesse that is so soone displeased and so easily offended but also with that other extremitie when a man is so ouerwhelmed with displeasure conceiued as that notwithstanding hee burst not out into heate yet he suffereth his affection towardes the man altogether to quenche in him ceassing any more to shewe forth the fruites of a louing heart Therfore in fewe wordes to comprehend the nature of this propertie of loue it is that good affection whiche passeth through vnkindenesse to vtter it selfe and breaketh through displeasures to make it self knowen by louing deeds being in verie deed the power and work of God and therfore able so strongly against suche strong lets to preuaile It is also said of this loue that it is Bountifull a second note or effecte to discerne it by The worde signifieth him that is courteous gentle and readie to pleasure an other whiche is rather the cause of bountifulnesse then bountifullnesse it selfe For when the heart standeth so sweetely affected it cannot easily be letted from plentifull witnessing of the same as occasion and abilitie will permitte That this is a propertie that cannot be sundered from loue it doeth appeare in the loue and affection whiche parentes beare vnto their children How gentle are they to them howe readie to seeke the pleasuring of them howe plentifull and liberall therein Which commeth wholy of a tender affection towards them This fruite of loue is fitly ioyned vnto the other for when a man can not onely beare the displeasures vnkindnesse of men but also is of a gentle franke dispositioÌ„ readie to deserue wel of men howe can there be any thing more required For his patient spirite wil not easily take offence at the euil dealinges of others and his mylde affection will as hardely vse euill dealing towardes another Therefore peace is soone purchased and long continued where there is plentie and store of suche affections Euerie man may see how hard a thing it is to finde either of these fruites of loue For where is that man almoste to bee found that will beare any vnkindenesse at the handes of another Or where is that gentle disposition that hath a grace and facilitie in readinesse to doe well vnto another If any shal haue obteined the one he thinketh it therefore almoste an vnlawfull thing to request the other at his handes For if he be a man that can beare somewhat with the vntowardnesse of others he taketh the desert thereof to be so great as that it were not lawfull to looke for any courteous dealing from him but to holde them selues well satisfied with that other so as euen that were to be vnthankfull for it if they did but seeme to require any thing to be added more vnto it Likewise if any be founde of a gentle and readie affection to pleasure others he thinketh his so doing to carrie with it a dispensation and priuilege for his not bearing of vnkindenesse at the handes of others so harde a thing is it to match these two together But how hard soeuer it be to find these two coupled together in any one yet this is an assured trueth that wheresoeuer loue is there are apparant tokens of them bothe There is bothe patience towardes infirmities and readinesse to deserue wel of those howe many soeuer we shal loue It is lamentable to consider howe farre the dealings of men swarue from these properties Euerie man saith he is in loue and charitie with al men yet if he shall neuer so litle be offended he cannot be kept either from plaine reuenging or at the least from letting go al good liking of the man And as he caÌ„not be kept from reuenging no more can he be dragged and haled to well deseruing of any yet for al this persuadeth he himselfe that al the loue and charitie that is required in a man doeth dwel plentifully in him so vnskilfully vncharitably do we iudge of loue and charitie as if he loued a man who were not prouoked by any affection boiling in him to hate or at lest to mislike him whereas in verie deede loue is a tender liking conceiued of a man and so greatly delighting affecting of him that it maketh him bothe merueilous apt and easie to doe whatsoeuer may pleasure him and also verie harde by any griefe or displeasure to let goe the good liking that once he hathe conceiued of him The worlde knoweth not this affection for it is the speciall worke of Gods grace It needeth no long speeche to declare that the world is not acquainted with it for euerie man almoste is carelesse in offending other so farre is he from this affection that is so readie to pleasure and euerie man also is impatient of the lest displeasure that may be offered from any other This that hath ben spoken of the rarenesse of this affection which we cal loue may not beget in vs a despaire to come by it but a care earnestly to seeke it where it may bee had and wil be had of so many as in the carefull desire therof shal multiplie their petitions prayers to God for it which must be so much the more feruent and often as

vnrighteous or not sincere dealing of him whome he loueth not in the vnrighteous or not sincere dealing of others towardes him For the loue which hee beareth towardes him forceth him to mislike of all annoyance and wrong that happeneth vnto him And bycause of this hee can not but with griefe heare of any wrong or hard measure offered vnto him so farre is hee him selfe from dealing euill or hardly with him Loue reioyceth not in iniquitie but it reioyceth or ioyeth together with him at the truth or sinceritie and vprightnesse of his dealing bycause that wil turne to his good and haue approbation and allowance euen from men Loue so laceth it selfe in the commendable doings of him whome it loueth and the man that loueth taketh pleasure in the well doing of him whome hee loueth Therefore if there bee true loue in vs wee must not onely not enuie the good doings of our brethren but wee must acquainte our heartes to ioy with them in their good doing and good report for the same It is a good degree of profiting to haue driuen away enuie but wee must proceede further to ioye with him in his well doing and deserued commendation for the same For men deale well with him when they shall iustifie his sinceritie by their talke and speach which if our heart repyne at nay if it doe not ioy at it that plainly bewrayeth want of loue to be in vs towards them When wee shall come once to this to ioy in heart at their vprighte dealing that their good dealing shall bee the comforte of our hearte wee shall not be able to denie them any helpe that is in vs of counsel or admonition that may eyther encourage them to good or withdrawe theÌ„ from that which is euill nay we shall bee readie to offer it vnasked for especially when wee shall perceiue some neede thereof These things which are in the last place attributed vnto loue as that it suffereth all things it beleeueth all things hopeth all things endureth all things do declare that a louing man is of a verie patient spirite towarde his brother euen in his infirmities and that he layeth his handes softly vpon the soares of him whome hee loueth and desireth to haue them healed hauing a great burthen of griefe vpon him self for theÌ„ which notwithstanding loue teacheth him to goe vnder and to abide and not deintily or impatiently and roughly with speede to cast it off Likewise it is declared heere that loue is of a good and easie disposition to beleue and hope wel of him whome he loueth Wee may not thinke when it is sayde that loue beleeueth all thinges and endureth all things that loue wanteth all iudgement to discerne but the meaning of the holy Ghoste is by that vniuersall note to declare how much they are inclined that way and easily induced therevnto when there is any good matter to moue them therein As for that lightnesse in beleeuing that commeth for want of wit and iudgement it is easily discerned from that which proceedeth of charitie and loue When we shal haue tryed truely our dealings towarde God our dealings toward our neighbours and our dealings in our seuerall callings by these affections which are reported by the holy Ghoste to be in loue it will appeare that to be a Christian is a rare matter a mightie rare and especial worke of god Nowe let vs pray c. The xiij Lecture vpon the third Chapter to the Galathians and third verse For as many as are of the workes of the lawe are vnder the cursse for it is written Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them HAuing learned what thinges are to bee done of vs and in what maner they are to be done it remayneth to consider whether any man can doe all these good deedes that are commanded by the lawe of God in that fourme and maner that he hath commaunded that is from the ground of a louing heart which must be discerned to haue that tender affection of loue in it by these properties which neuer are waÌ„ting where loue is to be fouÌ„d according as of late it was proued vnto vs The Scripture is playne in this matter that no man can fulfill the lawe In the Epistle to the Galathians the Apostle affirmeth all those to bee curssed that clayme righteousnesse for the workes of the lawe which they haue done and hee vseth this reason to proue that all such are vnder the cursse For it is written sayth he Curssed is euerie man that continueth not in all things which are written in the booke of the lawe to doe them taking it for an vndoubted truth that no man continueth in doing all those things This reason is no reason if the Churche of Rome may be beleeued It is no reason with them to say euerie man is curssed that hopeth for saluation from the woorkes of the lawe doone by him bycause the lawe cursseth him that continueth not in all duties of the lawe to doe them For they say that a man may continue in all thinges that are commaunded him in the lawe to doe them in that they say a man maye fulfill the lawe And if a man maye continue in doing all thinges that are commaunded then is hee free from the cursse of the lawe bycause the lawe curseth none but suche as continue not in the fulfilling of all thinges in it But the holie Ghoste taketh that as graunted of all men that there is no man that continueth in all thinges that are written in the booke of the lawe to doe them and therefore thinketh that hee hath sufficiently proued that which hee affirmed that all men who lay clayme to righteousnesse by the woorkes of the lawe are accurssed The Apostle affirmeth euerie man to bee accurssed that seeketh for righteousnesse from the lawe bycause the lawe dealeth so strictly and hardly with man that it cursseth euerie man who continueth not in doing all the thinges commaunded in it whiche the Apostle taketh to bee impossible and therevppon is bolde to affirme all men to lye vnder the cursse of the lawe for not hauing continued in all the dueties thereof But the Churche of Rome acquiteth them of that cursse affirming plainely that a man maye keepe the lawe and continue in all the dueties thereof for want whereof and for no other cause the Apostle did lay the cursse vppon euerie man It may not bee omitted that there is suche contrarietie of iudgement betweene the doctrine of the Apostle and the doctrine of the Churche of Rome that the Apostle should take this as graunted that no man can continue in all things commaunded in the lawe and therefore all men to bee accurssed and they of the Churche to holde it as a receyued doctrine and approued of them all that a man may continue in all the woorkes of the lawe and fulfill and keepe the lawe in so muche as they are not ashamed to

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 affectioÌ„ 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 theÌ„ 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 WheÌ„ 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 coÌ„fortable vnto those that are truely turned vnto him that it is the grouÌ„d of their ã€ˆâ—Šã€‰ in their affliction distresse that their end ã€ˆâ€¦ã€‰ 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 begotteÌ„ 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 redemptioÌ„ 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 coÌ„meth 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

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 notwithstaÌ„ding strongly stayd in Iesus Christ whose obedieÌ„ce 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 froÌ„ 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

Selected quad for the lemma: love_n

Text snippets containing the quad