lectures of John Knewstub, upon the twentieth Chapter of Exodus, and certain other places of Scripture.  
¶ Seen and allowed according to the Queen's majesties Injunctions.  
IMPRINTED BY Lucas Harrison.  
ANNO. 1577.   

¶ To the right Honourable and virtuous Lady, the Lady Anne, Countess of Warwick I K. wisheth increase of that grace, that hath promises, both of this life, and of the life to come.  
WHen once I had yielded (right honourable) to the often and earnest request of sundry men, for the publishing of certain Lectures which (as they said) not without some fruit they had heard me read, I was soon resolved within myself of one, to whom I might present the first fruits of this my labour. For the well accepting of that which first I did speak before your honour, put me in assured hope to find an indifferent ear for this, which with more deliberation I should commit to writing and the manifold benefits which I have received, constrained me to lay hold of any opportunity offered, whereby I might le●●e some remembrance of my thankfulness and duty toward any of that honourable house of Warwick, to the which I am (in the Lord) so many ways indebted. Whereof I have in few words to say thus much, that I think there is great occasion offered of thankfulness unto the Lord, who would that so many benefits and so much comfort should come to me from thence, that he hath offered me also this opportunity, to leave behind me a thankful memory thereof, that there might be some remembrance continued of that thing, that hath in it great deserving why it should not be soon forgotten. And to the Christian reader whosoever I say, that I am not ignorant into what danger I have offered myself, attempting to writ of that matter wherein so many and godly men with so great fruit and commendation have travailed before me for to add any thing unto them, or to differ any whit from them, will be charged of some with novelty, or secret reprehension of their travails, and to tread in the same steps with others that have gone before, shall not be able to avoid the blame of needless labour, and travel to no purpose. I am therefore to require of all men that judgement may not proceed against me, before I shall be admitted to speak for myself, and that with indifferency it may be heard what can be said, why no such sentence aught by any right to pass against me or any other in the like attempt. And for the former charge (of adding any thing to the labours of so godly men) if those who have gone before us having so little help from their predecessors, have notwithstanding left great light unto us, so that being be trusted, but (as it were) with one talon, by their diligent travel and occupying they have made it five, I do not see, but that it may well stand with the modesty of a Christian of our time, being so richly left, and entering upon so great a stock, to travel at the reckoning to be found at the jest to have gained something: nay, I do not see how we shall avoid the just reproach of unfaithful stewards, if so many talents increase nothing under our hands: so far am I from imagining that the blame of novelty or any such thing, hath in it just cause to stay our travel, or hinder our labour in that behalf.  
And for the other charge (of treading in the same steps with them that have gone before us) if that course should be taken, there is much that might be said for it. For the same meat which being prepared by one, doth please the taste and stomach: being dressed by another, we have no such savour in it: and surely the affections of men stand no less diversly affected towards the variety of God's gifts in delivering one and the same matter, then doth the stomach toward the diversity of dressing of one and the same kind of meat, so that in so great diversity a man may with modesty hope to be directed unto some, who shall find themselves holpen by his handling of the matter, albeit no other thing be brought beside that which hath been heard of before: For as the Lord will always have this advantage against the wicked for the cleareing of his justice, that it may truly be said unto them, in respect of the variety of God's gifts granted them: We have piped unto you, but ye have not danced: 
Luke▪ 7.31.  we have mourned unto you, and ye have not wept: so will he magnify his mercy towards those that be his, in granting them such variety of gifts, as no man shallbe so affected, but that he shall find a help prepared, whereby he may be benefited. We see then, that either of these courses hath not only sufficient defence to clear it, but also much to be said in the commendation of the same. The Christian Reader shall perceive in perusing this treatise of the law, that my travel hath been to let him see, that Christ is a Saviour in deed unto him, that he might perceive the length, breadth, and depth of his mercies, and so be brought to embrace them accordingly. And because the greatness of our corruption discovereth the riches of his grace, which is by so much the richer, as the poverty is greater which it doth relieve: I have laboured therefore to lay out our poverty & want in every particular commandment, & how our affection standeth naturally not indifferent, but an utter enemy to the obedience required in the same: that in the sight of so much rebellion and sin, bleeding (as it were) in every part of us of some deadly wound, we might slack no time in seeking unto Christ jesus the only Physician of our soul: and considering the number and danger of those wounds that he doth cure and cover in us, we might never forget or smally accounted of, but always worthily magnify the greatness of his grace and mercy towards us.  
Which manner of proceeding (if it be indifferently examined) shall be found to have great fruit and profit in it: For to make us careful in seeking after Physic, this is not sufficient, that we know ourselves to be diseased and sick, but to know a number of diseases to be growing upon us, & those of that quantity that every of them threateneth present death, having infected the principal parts of our life: that is it which maketh a man with all speed to take him to the remedy appointed for the same. Many there are, who will not deny themselves to be sinners and sick of sin: but because they neither know how many parts are infected, nor yet how dangerous their infection is, their care to be relieved is the smaller, and their labour the less to be rid of it. Whereupon also it followeth, that he is so much the less regarded who is to work that cure upon them: so that we see this general lapping up of sin, when it is not unfolden to our consciences and laid out in the several branches thereof, is not only hurtful unto us, but also injurious unto the due estimation of the death of Christ. I cannot more fitly compare those men (who will most willingly confess themselves in general words to be sinners, and yet are very loathe to be troubled with any particular knowledge thereof) then unto some notorious offenders against the laws and peace of their prince, who can willingly hear these general words, that they be offenders, and have not kept the several statutes and laws of their prince, so that they will proceed no further with them: but to be brought forth and charged with their several felonies, murders, or treasons that they have committed, and to have their wickedness particularly laid out in number of deeds, & manner of doing, that may best set out the heinousness thereof, that, in no ease, may be abidden: and yet notwithstanding before that time, neither is their own estate greatly feared, nor yet the law so much as thought upon how to be satisfied. It is this particular sight of sin that sendeth us forthwith unto Christ, and maketh him appear both glorious in the multitude of his so great mercies, and most necessary in the consideration of our so many dangerous infirmities.  
If it please the Reader in the examining of himself in any commandment, forthwith to join to the same that which is written here of the properties of love, and that other next Lecture of the use of the law: he shall find (I hope) some help in them, the sooner to depart from himself, and the more carefully to embrace Christ. And that he may be acquainted the better with my meaning, and purpose in this matter, I will give him in few words the reason of the same.  
I see in the law of God that we are not only forbidden the works of our own devotion and intent, & bound to that choice of works that God hath appointed in his word: but also that we are strictly charged to do the same, all and every one of them in love, which is an affection that carrieth a man so in delight after the things which he loveth, that he oftentimes forgetteth himself in respect thereof, according as it is reported by the holy Ghost (as a property to know it by) that love seeketh not her own things. This is the cause why after the commandements I have set down the notes and properties to discern love by, that when we have seen what works they be that we are bound to do, we may also see with what affection we are charged to do them: that we may be as careful to bring the right manner of doing unto the Lord, as the very deed that he approveth. For we are as well to perform duty in the manner of doing, as in the deed itself: It is one and the same God who hath enjoined both unto us, and therefore may not be denied in either of them. The use of the law which is in the Lecture following, will declare with what conditions we have wages promised for our work, and whether the covenant be so favourable as that we need not to doubt, but that we shall be able to perform it, and therefore to live in it: or otherwise so hard, (as the truth is in very deed) that he remaineth under the curse of God, who continueth not in all things that are written in the book of the law to do them. Let us then set these together. First, the number of deeds: then, the manner of doing, which must have in it those properties that be in love: and last of all, the hard condition, which is, not to have our good doings to blot out and put off our evil, but to remain under the curse, if we shall not continued in every thing that is written in the book of the law to do it: and then we shallbe forced to give over this strong hold, even this confidence in ourselves, and betake us wholly to the mercy of our God, and magnify the same accordingly. And lest we should imagine the matter of letting go the opinion of ourselves and our worthiness to be nothing so hard as is supposed, and therefore no such need to have so often before us in meditation and earnest consideration thereof the multitude of deeds to be done, the loving manner of doing, and the hard condition if they shall not be done: Let us advisedly consider, how that singular instrument of God S. Paul confesseth, that he himself was so subject unto this over great opinion of himself, that the messenger of sathan was sent unto him to buffet him, 
2. Cor. 12.7  least he should be puffed up with the measure of graces, which were given unto him. The danger is greater therefore than we are ware of, when so rare an instrument and chosen servant of GOD as was Paul, so hardly and with so much a do, is brought to have an humble opinion of himself and his worthiness.  
The Romish religion likewise (fight so stoutly for the desert of man) may teach us, that this doctrine of true humbling and submitting of ourselves unto our God, will not so easily enter into flesh and blood, as at the first we would imagine: but that we have need often to set before us this looking glass of the law, in manner as hath been declared, to humble us withal: and all shall be found little enough to bring us truly from ourselves, and to send us, not in part, but wholly, unto the mercies of our GOD, which are declared unto us at large in the next Lecture after the use of the law.  
When we shall have profited in drawing near unto Christ, and making much of his mercy, by an often and true sight of ourselves in the law, there is yet remaining an other use and fruit to be taken by it, of no less profit than the former: which is, that when we shall have taken comfort in the mercies of Christ, and decreed to walk in the obedience of his will, to declare our thankfulness thereby: the law will stand us in good stead to quicken us thereunto, while we learn by it, both the number of things that are to be done, and also the backwardness of our natural disposition and inclination thereunto: which we could not once (without this admonition from the law) have suspected to have been so great, and therefore our care to suppress it, would have been so much the less. But having determined once to walk in the ways of his commandments, and then having warning from the law, that there is both in our wit and will enmity thereunto, altogether bend to resist it: it can not but increase our care, and add unto our pains and travail, for the attaining unto that end of obedience which we have propounded unto us. For the man who hath a desire unto any thing, understanding once of any let in the way, is thereby more provoked and stirred up to bestow cares and pains upon the same: knowing very well, that the thing which he desireth can not otherwise be compassed.  
And where is that man then, that seeing what duties are to be performed both to the Lord, and to his brethren, and in what manner of affection and love, (for it is the end of Christ his death, and the purchase of his passion to have a number not only given, but zealously given unto good works) remembering withal, what an enemy he hath at home of his own nature, if there be any fear of God in him, that shall not be occasioned hereby more plentifully to practise the means of his salvation: especially knowing, that those who are engrafted into the body of Christ, must die unto sin and rise up in to these fruits of righteousness? Moreover the knowledge and meditation of the law and commandments, do help us forward unto true and sincere Christianity. For a great number deceive themselves in a general good meaning which they have to serve the Lord, taking that to be the true service of him: and in the mean time are nothing careful to keep a good conscience in the several duties of the law, nor any thing traveling to train up their affections to delight therein: as if in Christianity we were to rove uncerteinely about good motions and good meanings, and had no certain marks of several duties set before us to shoot at, that we might so judge of ourselves, as we see us come short or wide of them: whereas the true Christian, in very deed profiteth in drawing nearer and nearer unto the Lord, in making his life and conversation more conformable unto the several duties set down in the commandments, being likewise careful to approve his doings by the laws & statutes made for the same, as in civil dealings and traffic, a man will fear to offend against the laws and statutes provided in that behalf. And as a wise man that hath much dealing in the world, will have some abstract of the statutes, that (as occasion requireth) he may turn to them, and so deal without danger of law: so it standeth well with the policy of a Christian, to be skilful in the statutes of his God, that when he hath to deal with the name of his brother, looking in this abstract, he may see the cautions to be observed in the same, that he offend not against the laws and statutes of the Highest: & when soever he hath to deal with his goods, he may turn in like manner to that statute that hath provided for well dealing therein, & so avoid the dangers that otherwise he should fall into. The like is to be done, when there are dealings immediately between us & the Lord, that we should often look into this brief abstract of the statutes of our God, to see always what is the proviso that is made for his glory, and the suppressing of our own corruption. Our corrupt nature doth ask all this of us, and the man that feareth God giveth no less unto it. For the blessed man is said to meditate in the law of his God day and night. Nay, we see that the only wise God (who knoweth better than we ourselves what need we have) hath appointed us yet more means, and therefore we must think that there is more untowardness in us, than we could of ourselves suspect. For he hath left it a perpetual order for the education of his children, that there should be men of special gifts, both for learning and aptness to teach, & also for good life: who by teaching, exhorting, and reproving, should (as it were) whet the word to make it enter. It must of necessity be an hard matter, that requireth such instruments, & such workmen, for both the instrument and the workmen are from above: The wisdom of the world could not perform this, and therefore the Gospel (which is the arm and power of God unto salvation) was sent from the bosom of the father: and for the workmen, we are not at our choice to take where it seemeth good unto us, but they are appointed to our hand by the holy Ghost, who hath set down such notes of good learning & good life to discern them by, who are of his sending, and fit for so weighty a work, as that they give forth a plain testimony unto us, that they come from Heaven, framed and prepared of the Lord himself unto this work.  
As the goodness of our God could not deny us any thing necessary, so his wisdom would not that we should be loaden with any thing superfluous and unnecessary, which must force us to conclude against ourselves, that we are not known unto ourselves, unless we see matter within us, necessarily requiring to be pricked forward with the lively preaching and sounding ministery of the word: and that we tempt the Lord, if we content ourselves with our private readings and meditations, and despise the preaching of the word: which the Lord hath seen to be so necessary, that he hath appointed it not for one sort of men, but unto all, of what condition soever: neither unto age alone, but perpetual for all ages and times. The labours therefore of them that do writ, are not taken in hand, that men standing upon them, should contemn or less frequent the public ministery of the Church: but to bring them into greater love and liking with the same, that receiving some fruit that way, they might look for a great deal more by that which is appointed by the Lord, 
Col. 1.21  to present us perfect in Christ jesus.  
Concerning these Lectures, I am to crave generally of all men to whose hands they shall come, that in what point so ever they shall think their admonition may do me good, they would not deny me that Christian and Brotherly help: and likewise if they shall in any thing find themselves holpen by my travel, that as they are to return the whole praise unto GOD (to whom only it is due) so they would not deny the comfort of their prayers unto him, whom the Lord in mercy hath vouchsafed to make an instrument (though most unworthy) of some goodness unto them. And of your honour (my very good Lady) I am most humbly to require, that this duty (how slenderly soever performed) may according to your accustomed clemency be well accepted of: that what want soever be in the work, either of that you desire, or that I were in duty to perform, may find a supply herein, for that it proceedeth from a mind most willing to answer your desire, and most unwilling (if ability did serve) to be behind with the least part of that, that duty may in any respect demand.  
And as all good Christians should rather be desirous to learn how to go forward, then to hear what good beginnings they have made, so I doubt not (Madam) but a few words uttered to that end (especially from me that have great cause to be thankful unto God, for that he hath already wrought in you) shall find better entertainment with your honour, than much speech directed to an other purpose, how good and just soever the cause be that might provoke me thereunto. It was a saying sometime of Asia, that it was no praise never to have seen it, but to have lived temperately in Asia, was praise worthy: so many were the allurements, & so great was the intemperancy thereof. I think we may now (altering the words) retain the truth of the matter, if we should say: it were no great matter, never to have seen the Courts of Princes, but to have lived Christianly in those Courts, were a special work of Christ in his. And therefore (Madam) as sometimes I spoke in the hearing of your honour, so now I say again, that where the assault of the adversary lieth sorest against any, there wisdom would, that the instruments to bear off and to beat back the same, should be more in number, and stronger in effect. And for this cause we do read, that in the Court of Israel the Prince himself, who for the number and weight of affairs was (as may be thought) by some just title to be privileged above the rest, might not be exempted from keeping this diligent watch and ward in his own person, (by reading all the days of his life in the laws of his God) against the dangers that by reason of that place he was in great danger of: divers whereof, after they are recited in Deuteronomie, immediately the holy Ghost giveth the medicine for them, which is, to be occupied in the laws of his God, all the days of his life. If any by daily meditation in the law of God, 
Pro. 4.8.  shall thus exalt wisdom (that is the word of God) by making it the chief delight of their heart, beside the avoiding of these dangers and such like, there is a promise passed from the Lord, that wisdom shall exalt them. If they shall set her in place and estimation above all other things, she will requited it again, by advancing their honour and estate above the condition of others: but if they shall make no more of her, but as a common thing, she will answer them in like measure again, to leave them in place & estimation with the common & worst sort of men.  
The honour therefore of advancement (which all men are given to have so great liking of) cometh neither from the East nor from the West, but from the Lord himself: & this true honour waiteth upon all of them, whom employ themselves, their countenance and their credit, to honour and advance this wisdom, which is the word of God. Which thing that it may abound in you (Madam) daily more and more, and in his honour to whom the Lord hath joined you, and that by the means thereof, you may so continued your life, as that you shall not fear to die, as in duty I am for many benefits received most bounden: so I do most humbly crave it of our merciful GOD, to whose fatherly providence (ceasing to add any thing further, and remaining to perform all duties, from time to time that I shall be enabled unto) I do most humbly committee your Honour. (¿? ¿)  
Your honours most humble to command in the Lord. john Knewstub.   

❧ THE lectures of john Knewstub upon the twentieth chapter of Exodus, and certain other places of Scripture. The first Lecture upon the first and second verse of the same Chapter.  
THAN God spoke all these words, saying: I am the Lord thy God,  
2 Which have brought thee out of the land of Egypt, out of the house of bondage.  
IT hath always been and now is a fruitful travail of men, to draw arts and sciences plentifully laid out into brief heads, and some few general rules and principles, not only for memory, (which in many, and long discourses, becometh so entangled as it can hardly with any fruit get out:) but also for practise, which of necessity must be so much the later, as it shall be longer before we learn the matters to be practised: and the slower we are in perusing matters to be done, the slacker must we be in the performance thereof. But yet all this notwithstanding, aswell reason, as the practice of the learned, might easily be avoided, because all is but the reason and practise of man: if the only wise God had not left unto us, the whole doctrine of Christianity comprehended in very few words, 
Exod 20. Deut. 5. Matt. 22.37. Heb. 6.1.  examples whereof we have diverse, both in the old, and new Testament, which may be a sufficient warrant for enterprising thus briefly to comprehend Christianity.  
If any shall take exception against the preaching and opening of the law in this clear light of the gospel, calling it (as it is called in the second Epistle to the Corinth's) the ministery of death, 
2. Cor. 3.  & the killing letter: let him understand that the holy ghost in the same place speaketh of the law without Christ, what it worketh in our infirmity: whereas otherwise of the law (being considered in the covenant, that is, in Christ) it is truly said by the Prophet in the Psalm, The law of the Lord is perfect, 
Psalm 19.7  converting the soul, the statues of the Lord rejoice the heart, etc.  
At the publishing of this law of God, there was great terror & fear on every side. For (as appeareth in this former chapter) the mount Sinai was all on smoke, and the Lord came down upon it in fire, and the smoke thereof ascended as the smoke of a furnace, and all the mount trembled exceedingly. The people hearing the thunders and lightnings, and the sound of the trumpet, seeing the mountain smoking, and feeling such terrible trembling and shaking of the earth, fled, and stood a far off: making earnest suit unto Moses that he would speak unto them, and that they might not hear the Lord lest they died, so great was their fear, and so wonderfully were they amazed at the matter. It was very requisite and necessary, that this majesty of the lord should come in with the entrance of his word. For we are given to make small reckoning of it, & lightly to reject the authority thereof. For, do not thousands imagine that they sufficiently reverence the majesty of the Lord, when notwithstanding, they live without all awe, fear, and reverence of his word? needful therefore was it, nay most necessary, that the majesty of the Lord should visibly come forth after a glorious manner at the delivery of the word: that men might understand that the neglect of the word, is the contempt of the majesty and honour of the Lord. For the Lord hath coupled his honour, and glory to his word, so that they can not neglect the one, but that they must in so doing contemn and despise the other. 
Heb. 1  Those plentiful testimonies, that are recited to the hebrews to advance the dignity of Christ, proving his divinity, and giving him superiority above the Angels: are in the second chapter applied by way of exhortation, to the reverencing of his word: telling them, that if the word spoken by angels was ratified, and that every disobedience received a just recompense of reward, how could they think once to escape, neglecting so great salvation, which at the first, begone to be preached by the Lord, and afterward was confirmed by them that heard him God bringing testimony and authority thereunto, both with signs and wonders, and divers miracles, and gifts of the holy Ghost. Well did the Lord understand, that words are but wind with men, and therefore it was the good pleasure of his will, that neither his law, nor Gospel should come naked and bore into the world, but with the credit of his own glory, and countenance of his own majesty. For, the gospel as now we have heard, was not only preached by the Lord jesus, but also confirmed by the ministery of those that heard him, with signs, wonders, and miracles: so that to neglect the government of the word, is, to tread under feet the majesty of the Lord. Having made this entrance I do proceed unto the text, where I am enforced to speak a little of the nature of the words, because they bring great light to the true understanding, and meaning of the commandment.  
The word JEHOVAH which is here englished Lord, is a name of God, giving unto him his true nature and essence, which is, so to have his beginning, and being, of himself, as in him, & by him, all things that are, have their being: and therefore it is usually set before the promises and covenants of the Lord in the scripture, that we should not doubt of the performance thereof, seeing it is the covenant & promise of that God that hath his beginning and being of himself, and procureth the being and performance of all things unto them: in so much that the Lord denieth in Exodus that he was known to Abraham, Isaac, and jacob, by his name jehovah, 
Exo. 3.9.  because he had not performed in their time the promises made for their deliverance out of Egypt, and for their possession of the land of Canaan. The verb is not usually expressed of the hebrews in the like phrases, where the sense is apparent, and therefore of some is set down before the word, Lord, and read thus. I am the Lord thy GOD: of other some next after the word, Lord, and then it is read thus: I the Lord am thy GOD, wherein, although in sense there be no difference, but that both affirm one and the self same thing, yet because there is more clear understanding of that one and the same thing, by placing the verb next after the word, Lord, I see no cause why the practice of some should be prejudicial in this matter, but that it may be said. I the Lord am thy God.  
In affirming that he is their God, he assureth them of all mercy and happiness, from himself alone, both in this life and in the life to come, making a league with them, to make himself known to be their God, by the mercies he had to bestow upon them, and that he would have the care and charge of their welfare, reserved to himself alone. It remaineth to be proved by the scripture, that this manner of speaking (to be their God) containeth promises in it, for this life and for the life to come. In the psalm, 
Psal. 144.15  the Prophet having made mention of sundry outward blessings in children, in increase of corn and cattle, peace and freedom from enemies, concludeth thus, Blessed are the people that be so, blessed are the people whose GOD is the Lord, making these outward blessings, to be contained under the benefit of having the Lord to be their god. 
Exod. 6.7.  In Exodus, promising their deliverance from Egypt, he saith that he will be their God, containing that outward deliverance, within this mercy of being their God. And as for the spiritual and inward blessings, as writing his law in our hearts, pardoning our sins, and not remembering them any more, that they are contained within this covenant of being our God, may appear in the Epistle to the hebrews. 
Herald 8.10.12.  After those days (saith the Lord) I will put my laws in their minds, and in their hearts I will writ them, and I will be their God, and they shall be my people. For I will be merciful unto their unrighteousness, & their sins & their iniquities I will remember no more. And in Ezechiel we may clearly see, 
Ezech. 38.28  that the renewing of our stony hearts, the receiving us to mercy after we have transgressed, the causing us to walk in his statutes and laws, are streams that flow from this free fountain of grace that the Lord is become our GOD. A new heart (saith the Lord by his Prophet) will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and will give you a heart of flesh: and I will put my spirit within you, and 'cause you to walk in my statutes, and ye shall keep my judgements, and do them, and ye shall devil in the land that I gave to your Fathers, and you shall be my people, and I will be your GOD: Where, these benefits received, are made the fruits that follow of having him to be their God, which is all done freely, and undeservedly, as the Lord plainly professeth in the same chapter in these words: 
Vers. 32.  Be it known unto you, that I do not these things for your sake (saith the Lord) therefore O ye house of Israel, he ashamed and confounded for your own ways. Neither doth this mercy of having the Lord to be our God, contain itself within the compass of this life, but reacheth unto the blessings of the life to come, as appeareth in the Gospel after Saint Luke, 
Luke. 20.37.38.  where our Saviour Christ proveth that it must needs be well with Abraham, and that he must rise again, because it is written, The Lord is the God of Abraham, for he is not the GOD of the dead, (sayeth our Saviour Christ) but of them that live.  
In the Epistle to the hebrews, Abraham, 
Heb. 11.10.  and others the children of God, are reported to have been strangers in the land of promise, and not to have seen the promises fulfilled in their time: which might seem to make against this that I have said, concerning the blessing of them to whom the Lord is become God: but it is answered there, that he was not ashamed to be called their God, for he had prepared for them a city: as if that which seemed to be wanting in this life, were so sufficiently recompensed in that joy that did abide for them, as that the Lord needed not to be ashamed to be called their God, so rich was his mercy towards them. By this we learn, that the first commandment containeth in it the promises of the Gospel (as it is well noted by M. 
Peter martyr upon Rom. 7.  Peter Martyr) contrary to this damnable opinion of certain, who hold, that the fathers of the old Testament, had no promises, saving of the land of Canaan, and temporal things. We see that the Lord made promise' to be their God, which (as we have heard) hath promises both of this life, and of the life to come. And (as it appeareth in Genesis) all the mercies that Abraham received, 
Gene. 17.7.  were contained under these words (which are the words of the covenant) I will be God to thee and to thy seed after thee.  
The benefit (that here is set down) of bringing them out of the land of Egypt, & from the house of bondage, is an experience which they had of this goodness of God, wherein he did apparently declare himself to be their God, and so likewise it is in other places brought in as a confirmation of the covenant: 
Deut. 7.8.9.  Because the Lord loved you (saith the holy ghost) and because he would keep the oath which he had sworn to your fathers, the Lord hath brought you out by a mighty hand, and delivered you out of the house of bondage, from the hand of Pharaoh king of Egypt, that thou mayest know, that the Lord thy God he is GOD, the faithful God, which keepeth covenant and mercy unto them that love him, and keep his commandments. This experience of God his goodness towards them, and the trial that he is become their GOD, maketh much to bring an obedience, and therefore is placed with the covenant. For when we have trial in deed, that the Lord hath special good will towards us, it hath great force in it, to bring us willingly under his obedience. Therefore we are taught by this, always to have in memory those benefits of God, that have in them the note and mark of special good will and liking, such as he beareth unto his Children. For the remembrance of those, will draw duties from us, that shall proceed from a frank and free heart. Let us therefore have a register of his greatest benefits done unto us: Let us call to mind what a special benefit this is, if we had none other, that when we were (as is the disposition of all Adam's children) following the lusts and affections of our own heart, in that broad way that leadeth unto death, which so many follow, it hath pleased him to pick us out of so many, to give us misliking of that course of life, which by nature we are so addict and inclined unto, & the earnest hungering and thirsting after that righteousness that is approved by his word: His benefits may not be over passed without consideration, they carry with them strong persuasion unto obedience, the faithful do use this help to further obedience unto God. In the last chapter of josua, 
josua. 24.  there is mention made of the several benefits of God bestowed upon his people, and all for this end, to reclaim them from sin, and to stir them to free and willing service of the Lord. And the people (in the same Chapter) allege his benefits received, as a reason, why they neither may nor will refuse obedience unto him. God forbidden (say the people) that we should forsake the Lord to serve other Gods. For the Lord brought us and our fathers out of the land of Egypt, from the house of bondage, and he did those great miracles in our sight, and preserved us in all the way that we went, and among all the people, through whom we came, and the Lord did cast out all the people, even the Amorites which dwelled in the land, therefore will we serve the Lord, for he is our God. They gather by these benefits that he is their God, and conclude therefore that they will serve the Lord because he is their God, and hath been so singularly good & beneficial unto them.  
And in very deed this persuasion that he is our God, and so tenderly affected towards us, is the mother of all true obedience, the fountain from whence floweth all true worship and service of God, the note that discerneth between the works of a true Christian, and the deeds of an Infidel or heathen man. The Christian worketh his obedience, having this persuasion, that God is already his GOD: The Infidel and unbeliever hath no such persuasion, and therefore his doings come not frankly and freely from him to honour the Lord, but slavishly and servilely to serve himself, and after that manner, as it were, to get within the Lord, and to earn his salvation of himself, It is this faith which made the difference between the sacrifice of Abel, and the sacrifice of Cain, as the Scripture doth declare. It is this faith, that maketh the difference between the continency that we have read to have been in Infidels and Pagans, and that which is in Christians: between the mercy and alms that proceedeth oftentimes from civil men, and that merciful relief that cometh from Christians: It is this persuasion of his goodness that justifieth the one, whereas the other wanting this is odious & hateful in his sight. It is this persuasion, that God is so rich in goodness as to accept of us, which sendeth us to the true service of him. The Lord is not only contented to say, that he is their GOD, but also to bring good evidence for the same, in putting them in mind of that singular benefit of their deliverance from Egypt, which he had bestowed upon them.  
We learn then in this Commandment (which chargeth us that we take the Lord for our God) that he hath taken upon himself the provision, to store us with graces and blessings, both for this life, and for the life to come: and will have the honour and glory of it himself alone, because he will declare the riches of his graces towards his faithful people, and by his dealing with them, be known to be their God. Therefore, he bindeth us to seek for all good things at his hands alone: and in like manner, when we have received any thing by humble thanksgiving to return the whole praise thereof unto him again. Now that we know the meaning of this commandment, it behoveth us to apply it to our profit: wherein we must first understand, that by the means of sin (which is in every man by nature) man his wit & understanding hath received such a blindness, as it cannot conceive the truth of this commandment, & also his will & affection is so poisoned, as it cannot take any joy or liking in it: the trial whereof, may be had in this manner: when the man that is not borne again and received into mercy (whom the scripture calleth the natural man because all are such by nature) when he (I say) is in any straight or necessity, either because he wanteth necessary food for this life, or for that he is in danger to lose wealth, credit, or life, & seeth not the ordinary means, by which it is likely he should escape the danger: Let it then be told him, that God is his God, & hath a love towards him, and a care over him, & will in his time by lawful means provide for him: yet notwithstanding his wit neither conceveth this persuasion, nor his will & affection is any thing made joyful or comforted thereby, as one that desirously inclineth after the hope thereof: which is declared by this, that some fall to stealing, or seeking unto witches, wisemen, or wisewomen (as they call them) to have their griefs remedied, and their wants supplied: others not using the same, yet by one unlawful means or other, wind themselves out of danger, not waiting by faith upon the Lord, until by lawful means he procure their deliverance.  
This corruption also of the natural man, is no less evident, when he is out of danger and hath ordinary means to maintain him by. For when a natural man hath credit, wealth, or friends to compass matters by, either not at all doth he seek to God by prayer to prospero those means which he useth: either else if he pray unto him, it is so coldly, as that every man may perceive, but especially his own conscience may tell him, that his hope ariseth, rather from the means he hath, then from the goodness of God, without whose blessing all helps are nothing: & yet for all that, he findeth no fault with himself for want of faith, but will protest, that he taketh God to be his God, and looketh for all things from him, believing as assuredly in him, as the best of them all. It is not greatly to be marveled at, if the natural man give so much unto the means, for it cometh often times to pass, that the Lord is constrained in dealing with his Children, to withdraw something from the number or strength, even of his lawful and ordinary means, that the glory may be wholly his. A notable example whereof we have in the book of the judges, 
judg. 7.1.  where the Lord caused Gedeon to sand away the greatest part of his men when he should go to battle, giving the reason of his doing in these words. The people that are with thee, are to many for me to give the Madianites into their hands, jest Israel make their vaunt against me, and say, My hands have saved me. Thus corrupt is the estate that all men are borne in, and in this estate do all men continue, finding no fault, nor misliking of the same, save that little flock of Christ's, that by the benefit of his death are exempted from it, whom when it pleaseth God to call unto the hope of everlasting life, by the means of his word, he cleareth their wit and understanding to conceive the goodness of this God to them ward, he purgeth their will and affection to take comfort in it: And therefore when means want, they are not (as the wicked) altogether without hope, running after unlawful means, but wait better upon their God: and when they have the ordinary means whereby God usually bringeth matters to pass, they are careful in craving the success of it, yea with inward persuasion of heart, to find no fruit but by his blessing.  
The man that will truly examine himself in this commandment, must well consider with himself, what evil and unlawful shifts he hath made throughout this life, in his distress and necessity, or what doubts and fears of not being well, and in due time provided for, have arisen at any such in time his heart, & how tickle his nature is thereunto. Likewise when he hath had the usual means of God's mercies, he must consider well, how sparing and how cold he hath been in prayer to God for the success of them, which declareth, that his trust was rather in them, then in God the giver of them. Thus may he easily perceive in what a miserable condition he should have been, had not the mediator and redeemer Christ jesus answered the matter for him. It is therefore required, that after this manner he thoroughly examine his infirmity and disobedience, until he be truly humbled and brought to Christ, to see the benefit of his death and passion, how great it is, and how needful for him, when by due examining of himself he doth well understand, that he is wholly beholden unto God for the benefit of his salvation, because by the law they are accursed that continued not in all things which are written in the book of the law to do them: 
2. Cor. 5.  then is he forced to acknowledge that it is good right and reason that his life should be ordered after the pleasure and will of him, that by his death hath brought deliverance unto him from everlasting death and destruction, and the hope also of a blessed estate to continued for ever. Whereupon, he proceedeth not only to the misliking of this corrupt nature of his, but also to the suppressing of it, that it deal not as it was accustomed, neither when it wanteth means, nor yet when it enjoyeth them, calling earnestly unto God by prayer that he may so increase in faith, that he may glorify him in the obedience of this commandment. His profiting in this obedience (how great soever) is always joined with true humility, because he well understandeth (by the sight that he hath of himself) that he standeth by the mercies of God in Christ alone, because also he plainly perceiveth that his obedience is not without frailty and manifold infirmities cleaving unto it: as his obedience is not with out humility, so his falls & infirmities are not without grief & vexation of heart, whilst he seeth in them the dishonour and obedience of that God, of whose free goodness he holdeth all that he hath or hopeth for. A great number persuade themselves that their faith is perfect enough, & no want in it at all, when notwithstanding in their necessities & distresses they are all ready to doubt & distrust of comfort, as if they had never heard of the Gospel, nor learned any thing of the promises made unto the faithful: Nay, which more is, they shall no sooner be in any distress, but they are as far from hope in God, and as ready to help themselves by one evil shift or other, as those civil men which have no religion in them at all: And all this notwithstaning, they cannot see, nor be brought to acknowledge any want in their faith. Let a man be brought something behind hand (as we say) either by loss that he hath had in his sheep or cattles, or by means of evil creditors with whom he hath had dealings, and by and by he will be ready to imagine, that he shall not be able to live, unless he utter his commodities at a greater price then before he hath done, when notwithstanding, he hath gone as far before, as conscience could in any respect give him leave. He thinketh that his former decay, doth privilege and make lawful this kind of dealing: and understand by the way, that in all this purpose & practise, he receiveth not any suspicion, that there should be any want of faith or weakness in that behalf, when as in very deed: then is there true trial of our faith, if in our necessity, we shall thereby stay us from evil means, in hope to have us provided for according to his promise, albeit we see not any likelihood thereof, so far as our reason can reach. For in faith there is hope beyond hope.  

Rom. 4.  The Children of God by the eyes of faith, see a secret blessing promised, which they apprehended by hope, when as the common sort wanting this eye, cast away all hope, unless by a sensible manner they perceive and presently may grope the goodness and help of God. The man that will take no knowledge that there is want of faith in him, but doth profess (as the most will do) that he trusteth in God with all his heart, and that there is no mistrust of God in any part or corner thereof, is to be sent back to his doings and thoughts that are and have been in him in the time of his troubles, dangers, poverty or decay: to consider if there have been them in his heart, no more doubting, fearing or suspecting to be provided for, from the Lord, then hath been in other times: by this means (if there be any sense or judgement in him) he shall be constrained to confess the weakness of his faith, & so seek his comfort in Christ, being convict within himself, of such mistrust and unbelief, as the law doth accurse and condemn. For if a man will not willingly be wise in the beguiling of himself, he may soon see and perceive a great diversity in himself at those times: that where so long as he had helps and and holds to go by, he was comfortable, bold & confident, those being taken away, he is become without all courage, comfort or hope. If there were no want of faith, how could there be any lack of comfort or hope? If his confidence were not in the means, how could he be as a man with out all heart or hope, so soon as the means are either utterly taken away or else diminished: especially seeing the goodness of the Lord, which is the ground of faith endureth for ever?  
And that the man, which will take no knowledge of the want of his faith, may be brought to the sight of himself, let him well consider with himself, what should be the cause, that when he hath abundance, and wanteth no necessary help, he is so exceeding sparing and careless, in his manner of serving and seeking of the Lord: in respect of the fear, and care that he is in, so soon as he shall be any way distressed, and the pains also that then he taketh in his manner of serving the Lord, if his faith be at both times one, why should his care; which doth bewray his fear, be almost none at one time, and so plentiful at another: but only that there was want of faith before, albeit he could not espy it, the means standing as a mist or a cloud between him, and the light that would teach him truly to discern. The man therefore that boasteth of the perfection of his faith, not feeling any want therein: denying that he trusteth in his riches, friendship, authority, or wealth, must be willed to set them a while aside in his thoughts and considerations, imagining seriously and in good earnest, that he had them not: then let him ask his conscience, & truly search out his spirits, whither he could be as confident, comfortable, and hopeful in his heart, in the wanting, as in the having thereof, his heart will then tell him the contrary, if he search truly and thoroughly, and his deeds will declare no less. For we shall see such as courageous, and as confident as may be in their wealth, credit, and health: and when they are taken away, as faint and feeble, as men that neither have heart nor hope. Thus must a man be sifted both in abundance and want, that in the true sight of his poverty, he may be forced carefully & thankfully to lay hold upon the mercies brought by jesus Christ. As for us that profess we know Christ, & are led to magnify his mercies, by the experience of sin that we have within ourselves: Let us remember that it is our part, to declare that we are his, and in him, by dying unto sin, and living unto righteousness. Let us therefore be ashamed to bear the name of Christ, & to carry the countenance of them that love his gospel, and yet in our nccessities to be as mistrustful, and as ready to help it by one unlawful shift or other, as ever we were: or as they are, that neither profess nor know the gospel. Let us be ashamed to profess the gospel, and in the mean time to be at no more misliking, nor war with our mistrustful thoughts, than we have been, when we had no knowledge of the same. Hath not the Lord therefore died, 
Rom. 6.  that by his power we might die unto sin? hath he not appeared to weaken the power and strength of sin in those that be his, that although they cannot drive sin from being at all in the flesh, yet they might drive it from reigning and ruling in them, abeating the power and force thereof? How can men think then, that there is any truth of Christianity begun in them, being in the same manner affected toward their mistrustful thoughts and evil shifts, that proceed thereof, as they were from the beginning ere ever they knew the word and Gospel of their GOD: having no more hatred of them, nor greater war and strife with them? It is true, that the Lord in mercy for Christ covereth the sins of his, but it is as true, that the Lord cureth the sins of his. It cannot be denied, but that for Christ, he doth pardon the sins of his servants, neither may we deny, but that in Christ he doth also purge the sins of his servants. Let us therefore (brethren) resort unto God by faithful prayer, that as he hath taken away the condemnation of sin, so he would more and more abolish the rule and kingdom thereof. Our hope is great, for our promises are many: our captain is strong, our enemy hath often been foiled, even in frail flesh as feeble as we be: but the conquerors have ever been careful, much given to use the means of the word and prayer, often in the field with their own affections, having upon them the complete harness of a Christian.  
Now let us pray unto our heavenly father, that we may so see our want of faith, that we may truly magnify the grace and mercy of GOD in Christ, which covereth the imperfection thereof: and also that we may have such strength from the power of his death, that by the means thereof we may more and more prevail both over our mistrustful nature in want, and also over our careless and secure estate in plenty and abundance.   

¶ The second Lecture upon the third, fourth, fift and sixth verses.  
3 Thou shalt have none other Gods before me.  
4 Thou shalt make thee no graven image, neither any similitude of things that are in heaven above, neither that are in the Earth beneath, nor that are in the waters under the earth.  
5 Thou shalt not bow down to them, neither serve them, for I am the Lord thy GOD, a jealous God, visiting the iniquity of the fathers, upon the children upon the third generation, and upon the fourth of them that hate me.  
6 And showing mercy unto thousands, to them that love me and keep my commandments.  
ALbeit the time would nor permit me to speak the last day of the third verse, but forced me to reserve it unto this day, and to join it with this matter that now you have heard (of not making to ourselves any graven image) yet that which time hath now knit together, is by the judgement of diverse godly and learned men, not to be sundered at all. For they take that (of having the Lord our God) which hath already been declared, to be the first commandment, and this Scripture that now I have read, contained in these four verses, to be the second. Of this judgement was that learned Father Peter Martyr, 
Rom. 7.  whose words are these in his Commentary upon the Romans. I suppose the first commandment to be that which is set before the rest in stead of a proheme, I am the Lord thy GOD which have brought thee out of the land of Egypt. For in these words are we commanded to account him for the true God, and that we should not think that he is to be worshipped together with other Gods, strait way is added the second precept, wherein we are prohibited to worship strange Gods, and graven things and images, and if a man will more narrowly consider the thing, he shall see that together with this first commandment is offered unto us the Gospel, for in it GOD promiseth that he will be our God. These are the words of Peter Martyr.  
Of this judgement in like manner was that learned and godly man M. Bucer, as appeareth in his exposition upon 24. Psalm, where he hath these words. The first thing of all in the matter of our salvation, is to believe in one Lord our GOD, from whom as the fathers had their deliverance from Egypt and all other blessings beside, so we all receive the good things that we have, which is taught in the first of the ten commandments, that is to say, in this, I the Lord am thy GOD which brought thee out of the land of Egypt. The second commandment is to join no feigned God with the true GOD, which man's madness is always accustomed to do: neither were these men alone of this judgement, but followed in it the opinion of some of the best learned among the interpreters of the Hebrew, who do thus divide these two commandments, taking that of making graven images to be a branch of the second commandment, which forbiddeth us either to join any false God to the only true Lord, or to worship the true God with any false worship devised of ourselves, & not commanded from him. For as it followeth in that place which now I cited out of M. Bucer, the blindness of man is accustomed to give so much to his own devices, in joining some in worship with God, or to that which he hath devised for the worship of god, that he will not depend upon the mere goodness of God alone. And for the most part (saith he) they seek by such ceremonies to pacify the lord, whom they do perceive to be offended with their wicked life, which thing hath greater blasphemy in it then we can conceive of. It is most sure that when once man dare adventure, to put others in the honour of worship with the Lord (which thing he hath forbidden) he will not be afraid to bring upon him an other worship than he hath commanded: these both come from one corrupt beginning, as shall (God willing) hereafter more plentifully appear.  
We are in this commandment forbidden to worship any together with him, or to admit any worship of him, besides his own which he hath left us in his word, the Lord therefore would have us to seek all good things at his hands alone, and cannot abide that we should have other Gods before his face, or upon his face, for this interpretation will both the words and the meaning bear very well: as if he should say, In as much as I have taken upon me to care for you, and to honour myself by showing forth the treasures of my grace upon you, it shall not be lawful for to darken the light of my goodness, by seeking to obtain that at the hands of any other, the gift whereof I have reserved to myself alone, for the glory and praise of the riches of my grace. For I do you to understand, that when soever you seek to any other than me, for any part of your welfare, you do as it were draw a corteine over my face, that I cannot be seen in the full show of my mercy, how I am affected towards you, while they by stepping between, convey some praise of the gift and mercy to themselves. Hear we see all passages to the virgin Marie, Angels or Saints whatsoever, to be stopped up, and the way to GOD opened unto all, in their necessities to run thither, with an assured hope of comfort, by reason of the promise.  
When Satan would have obtained of our saviour Christ, a part in the honour of worship, he telleth him it was written: 
Matt. 4.10.  Thou shalt worship the Lord thy God & him alone shalt thou serve, the answer of our saviour Christ being according to the question and demand, telleth us that Satan would not have refused to have had the Lord worshipped, so that he might have obtained to have been partaker with him in it. It declareth also that not only the Lord refuseth to have Satan, but also any other whosoever, to be worshipped with him. for it is written, Him alone shalt thou serve.  
Invocation therefore and prayer, being a worship that the Lord preferreth above sacrifice, may not be given to any Saint or Virgin, but must be reserved unto the Lord alone, who will not have his grace darkened, or his glory parted with any. Neither can he suffer that the virgin Marie, or any saint or angel should come into any opinion of mercy, either above him, or equal with him: which must be granted, if this be confessed, that it is lawful to call upon them. For why should we come in prayer unto them, if he who is of greater power to perform our request, be also of more mercy to incline favourably to our demands? This resorting therefore unto them by prayer, hath in it a plain profession, that they are more readily inclined unto compassion, than the Lord: which in deed denieth him to be God. For he is not the true God, if any do exceed him in mercy and compassion. It cannot be that the Lord should be God, if any be found his superior or match in mercy, wherein consisteth his chief glory. But of this (God willing) more shall be spoken when I come to speak of prayer: 
Rom. 5.  And yet it may not be forgotten that in dying for us when we were enemies unto him, he left that pattern of mercy behind him, the like whereof hath not been heard or seen in any: which cannot but lead us in belief to hope for more mercy from him, then from any other. If any think that prayer is not such worship of God wherewith he is so delighted, but that he can be content that others, as Saints or Angels, should also have that honour: let them peruse the 50. Psalm, and they shall find that the Lord preferreth this service of his (to be called upon in necessity) above all sacrifice and outward worship. The Church of Rome will not give out licence to offer sacrifice unto Saints that be departed from this life, and yet the Lord setteth prayer in dignity above sacrifice, making it a service that doth more honour him, then doth that other.  
For what greater honour can he have, then to be magnified in this greatness of his mercy, that he should be the only sanctuary for the distressed in their calamity. The Angels themselves have refused to be worshipped of men, knowing that the Lord will not have his glory parted unto others. 
reve. 22.8.  In the Revelation, john professeth that he fell down to worship before the feet of the Angel, and that the Angel said unto him, See thou do it not, for I am thy fellow servant, and the fellow servant of thy brethren the prophets, and of them which keep the words of this book: Worship God. The Angel refuseth worship, placeth himself as a servant among them that serve the Lord after his word, and chargeth him to worship God. Let us learn to bridle this affection, that seeketh to be approved under the title of a good intent: for it is a strong persuasion to the flesh, that the Lord cannot refuse, but well like of whatsoever worship we offer, so it be to no other, than those that are beloved of him, of whom he hath declared his liking by graces and gifts granted unto them in greater measure, then unto the common sort of his servants. We may well suspect our infirmity, when the Evangelist john was almost carried away with his weakness in this part. For the infirmity of the flesh reasoneth thus. Can it be any offence to honour & advance them whom God himself hath honoured? Hath not God himself declared by his graces given unto them, what reckoning he maketh of them? Can we make too much of them, whom God so tenderly loveth? These are the paths of good intents wandering without the word: Nay, they proceed further. If we shall be approved of the Lord, we must creep into favour with those that are dear unto him: and the next way to have favour with him, is to grow into the favour of those that are near about him, according as the practice is to get the good likings of men, that are of great calling here in earth, by growing into the liking of those their servants, that can do most of all with them. But we are taught of the Lord himself, that his ways differ from ours as far as Heaven differeth from the earth, and that the Heavens are not so far in height above the Earth, as are his thoughts above ours. So that we offer exceeding wrong unto his majesty, while we think to bring him under the condition of man's infirmity, whose good countenance cannot be obtained, unless in the persons of those whom he especially liketh of (by bribing or flattering of them) he himself may seem to be honoured, and the hold of his favour craftily undermined.  
The word of the Lord shaketh off all such follies, telling us, that it is the hearing of his word & keeping of the same that getteth credit with him that maketh us allied unto him: even to become truly the mother, sister, or brother of him: as we read in the gospel after S. Luke, 
Luke. 8.21.  in the which place he doth so commend this kindred (as I may call it) of his word, that he maketh no reckoning of any other, but in respect of that. Wherein he doth notably reprove the foolish fancy of flesh and blood which imagine that they can offer nothing unto the virgin Marie, wherein they shall not bind him unto them: the Lord therefore is constrained to signify, that those natural respects prevail not with him, as with weak men, but that the hearing of his word and doing of the same, is all in all with him, and the only worship that pleaseth him, which when it is wanting, he accepteth of no service, have it never so great show of man's reason for it.  
As we may not take upon us to worship any besides the Lord, no more is it lawful for us to give any worship to the Lord, but only that which is allowed in his word: and therefore hath he forbidden us to make any graven image, imagining that way to please him, and to do a work that is acceptable unto him. For those that bow unto graven Images, think and say that the Lord is served therein, and that they do it not unto the Image, but unto the Lord represented unto them in the Image: but the Lord in this commandment forbiddeth as well the false worship of the true GOD, as the giving of any part of his true worship unto a false God, I mean unto any besides the only true God. It cometh all from one fountain, to dare be bold to give unto him any worship beside that which he hath commanded, and to worship any other besides himself: which thing he hath in many places plainly forbidden, & therefore in this commandment he represseth this intolerable boldness of man, that in his own devotion will presume to please the Lord, either in the worshipping of others, or in any other manner of worshipping him, than he himself hath opened in his word. In this second part (concerning graven Images) there are certain words, which being laid open, will make the better entrance to the true sense and meaning of the whole: in consideration whereof, it shall not be unprofitable, briefly and in a word to touch them. It is said here that he is A jealous God: which signifieth, that he can not suffer us to join any with him, in the cause & care of our welfare. A kind of speech borrowed from husbands: who can not abide to see the minds & affections of their wives entangled with any other men, but require to have them kept pure and chaste to themselves alone. The pursuing of his displeasure (which is here recited) toward the third and fourth generation of them that hate him, seeming to maintain unrighteousness in the Lord, is to be understood of such children, as tread in the same steps of iniquity with their fathers. For otherwise that of the Prophet Ezechiel is true, 
Eze. 18.20.  The godly son shall not bear the iniquity of his ungodly father.  
These things being now made plain unto us, let us go forward with the matter that we have in hand. The Lord God in forbidding the worshipping of images, and so under that, all other kind of worship invented by man, addeth this reason to disuade us from it, because he is become our God, who is jealous over us, and cannot abide that we go after any other: this reason to disuade us from idolatry, maintaining such tender affection of God towards his as cannot suffer them to look aside after any other, because he would have them, as they are in deed, so to take themselves wholly beholden to him, argueth that Idolaters and false worshippers of God, are so carried away with the love and affection that they bear unto those whom they worship with the LORD, and with the opinion of that their devised worship of him, that they depend not wholly upon his goodness, taking him alone to be their whole happiness, the only author and worker thereof, but are parted and divided in their affection, imagining and persuading themselves that they are beholden, and that not a little, (for the benefits they have what soever) unto those whom they worship, and unto this their devised service of the Lord.  
This thing is notably declared by the Prophet Hosea: 
Hosea. 2.5  where the Idolatry of the Israelites is resembled in the adulteress and whorish woman, that sayeth plainly she will go after her lovers which gave her bread, wool & flax. Their mother (saith the Lord by his Prophet) hath played the harlot, she that conceived them hath done shamefully, for she said I will go after my lovers that gave me my bread and my water, my wool & my flax, mine oil and my drink.  
It is the persuasion of the Idolaters, that the blessings which they have are the gifts and rewards of those whom they worship, and of that their devised worship. It is yet a common thing in the mouths of many, that the world was good when men worshipped Saints and Images: there was plenty of all things, so that even now we may descry the whore by her wonted speech, I will go after my lovers that gave me my wool and my flax, mine oil and my drink.  
In the 8. verse of this Chapter the Lord sayeth plainly by his Prophet, That this whore did not know that it was he that gave her corn, and wine, and oil, and multiplied her silver and gold, which was bestowed upon Baal. It doth plainly appear by this, that the Idolaters are drawn in their heart and affection unto those whom they worship, nourishing a secret persuasion that they have their benefits from thence: whereby it cometh to pass, that their hearts depart by little and little from the Lord. We have a plain proof of this in Popery, not only by their speech that say, while they worshipped Saints they had store and plenty of all things, but also by their practice, who had assigned unto several Saints the honour of help and aid in several causes of distress. To some they assigned the charge for agues, to others for the fruits of the earth, and to several kingdoms & countries they assign several Saints for patrons. To these they did resort in distresses, these they called upon, when any help came, they received it as the benefit of that Saint to whom they had allotted that charge. Thus having distributed God's office unto others, and having put over the distribution of several benefits unto several Saints, and (as men that tendered the trouble of the Lord) set almost over all dealings unto other under him, being any way relieved, the honour thereof if it were not altogether given away from the Lord, at lest it must be parted: so that it cannot be but the talk of the whore, That she will go after her lovers, that have given her her oil and drink, her will and flax. For to what end should she so resort unto them, if having help that way, she meant not to return the honour upon them. The truth is so, that worshipping any besides the Lord, as also in giving him any worship of their own devising not confirmed in his word, they are carried so away with the opinion and worthiness thereof, that they do not wholly depend upon the goodness of the Lord, therefore we shall find it often in the scriptures where the Lord laboureth to overthrow Idolatry and worshipping of Images: in the same place he magnifieth his own goodness and his alone goodness towards them, a notable confirmation whereof we have in the prophet Esay speaking of them that set up the woods of their Idol: 
Esai. 45.21.  Immediately upon it he hath these words, There is none other God besides me, A just God, and a Saviour: there is none beside me. Look unto me, and ye shall be saved: all the ends of the earth shall be saved, for I am God, and there is none other. I have sworn by myself: the word is gone out of my mouth in righteousness, and shall not return, that every knee shall bow unto me, and every tongue shall swear by me. Surely he shall say, In the Lord have I righteousness and strength, he shall come unto him, and all that provoke him, shall be ashamed. The whole seed of Israel shall be justified and glory in the Lord It is worthy the diligent consideration, that in depressing of idolatry and false worship, he ariseth to maintain our justification, strength and glory to be in the Lord alone, and us so to profess it, that we glory for that we have righteousness and strength in the Lord: which proveth plainly, that Idolaters are not so persuaded, but that in the opinion of these their doings, 
Esai. 44.21.  their affection abateth towards the goodness of the Lord. The like confirmation we have in an other place of the same prophet, where dissuading them from idolatry, he setteth forth the greatness of his goodness towards them. Remember these (O jacob and Israel) for thou art my servant: I have formed thee, Thou art my servant: O Israel forget me not: I have put away thy transgressions like a cloud, and thy sins as a mist: turn unto me for I have redeemed thee. Whereas before the great and undeserved goodness of the Lord is brought in as the best medicine to cure idolatry. True it is therefore, whatsoever they do say, that they so trust unto these untoward devised things which they do unto God, that they depend not wholly upon his mere and alone goodness, as they who take their happiness only to arise from thence: and that is the cause, why in dealing with them, he upholdeth the greatness of his goodness, and of his alone goodness towards them, which carrieth in it a secret sentence against them, that they stand not persuaded & resolved thereof. Idolatry is most fitly compared in the scripture unto adultery, and the Idolaters called whores, because as whores admit unto their love others than their own husbands, so Idolaters, and the false worshippers of God, reserve not their faith and confidence unto the Lord alone, but permit others to be fellows with him at the same. Wherefore to declare the great hatred that he hath of such dealing he taketh unto him the quarrel of jealousy threatening that he will prosecute this injury of prostituting and laying open that faith unto others which is due unto him, even unto the third and fourth generation of them that shallbe found transgressors herein calling them haters of him, who are not by faith (the very knot of this spiritual wedlock) surely knit unto him alone. He can no more abide to hear of any that should be fellows with him at our faith, than the honest man can abide to hear, that another besides himself, should have the entertainment of an husband with his wife. It is diligently to be observed that he calleth them haters of him who shall thus divide their affection from him. The most that they can say, for this their worship is, that it cometh from a good meaning & intent, & this persuadeth the most of them well of it: For God (say they) cannot of his mercy refuse that which is well meant & intended toward him: The Lord therefore utterly overthroweth this defence, saying in express words, that they be haters of him, & so led with the liking of their worship, from the Lord and his true service, that when occasion serveth, they bewray extreme hatred thereunto, prosecuting it with fire & faggot in the true professors thereof. This sin of idolatry and false worship of God, is diligently to be considered of, that we may see the danger of it, and keep us from transgressing therein. The danger of this sin, & the greatness thereof, we can not better discern, than by the punishment executed against it from the just Lord: who because he is just and justice itself, cannot appoint punishment, but according to the nature and quality of the offence, he threateneth that the fire of his jealousy shall burn upon the posterity of those that offend therein, unto the third and fourth generation. Great must that sin be, the flame of whose punishment casteth out smoke so long. The greatness of the punishment may lead us to see the heinousness of that offence of Idolatry and serving of God by good intentes. The fire of God's wrath being kindled by this sin, as we see, cannot be quenched many generations after the death of them that have been the first transgressors in the same. The lord declareth the reason by his prophet Hosea why he will thus punish the posterity of the idolaters, 
Hosea. 2.4.  I will have no pity upon her children (saith the Lord by the prophet) because they be the children of fornication, declaring that he may lawfully disinherit them, because they are none of his, but children begotten in fornication. The state of the children of Israel in the captivity of Babylon even until the coming of Christ may fitly shadow out unto us the truth of this punishment threatened here for idolatry. For albeit there was a return from Babylon, yet we know that the number was small that returned, and subject unto great misery even until the coming of Christ, beside their punishment, in the want of temporal benefits. The lord threatened by his prophet Hosea according as he did perform in deed, 
Hosea. 2.11.  that he would no more suffer them to enjoy the use of his worship, I will 'cause (saith the Lord) all her mirth to cease, her feast days, her new Moons and her Sabbaoths, and all her solemn feasts. And in the third chapter, the Lord in like manner declareth, 
Hosea. 3.4.  that the children of Israel shall remain many days without a king, & also without an offering  
Long before their captivity, they had nothing beside the outward show and ceremonies of the worship of God, which also utterly ceased when they were led into banishment: yet the comfort came which was promised in the latter time unto their posterity, according as it was foretold them by the Prophet: but great was that sin that procured so long lasting punishment upon their posterity, and so great a punishment, that they should be divorced from the Lord. For he affirmeth this by his Prophet, that he will marry them unto him for ever, declaring thereby that they had been divorced before. But we need not take examples of God his punishment of Idolatry from the people of Israel, (wanting, beside other benefits, the true worship of God so long time:) Popery in these last times may be a true spectacle thereof, where the declining from true religion hath brought so miserable blindness, continuing so many generations. The Papists now in the latter days of the Gospel, after this as it were solemnizing of the marriage again between the Lord and his Church, require to know where the Church was before this time of the Gospel: as if some of the Israelites, after that the Lord had returned unto them in mercy and betrothed them a new unto himself again, should have required where the Church had been in their captivity, when they wanted the sacrifice and offerings, the Sabbaothes, new moons, and all the true outward worship of God: calling into question the truth of that true worship and service of God, because they had been so long without it before. Those times of Popery were the times of idolatry and punishment of the Lord for idolatry: they were (as I may call it) the widowhood or rather the divorced estate of the church, when (notwithstanding the Lord did bear love and secret liking unto those that were his) yet was their outward estate the condition of a widow, or rather of a divorced woman, having in it the badge of displeasure and punishment from the Lord. To require therefore that this our time should be conformed in worship unto that, is to like of divorcement better than marriage, & to crave that the unlawful liberty of the one may be a pattern & warrant to dissolve the godly and lawful bond of the other. The Lord affirmeth likewise that he Will show mercy unto thousands of them which love him, and keep his commandements: wherein he noteth unto us two properties in the true worship of God, the first is the love of him, the second the keeping of his commandements: whereof the first, (that is the love of him) openeth unto us what beginning true worship hath: and the second (which is the doing of things pleasant in his sight) telleth us by what rule that worship doth proceed, even by his word, which truly discovereth what things are pleasing or displeasing unto him. That love towards him beginneth all true service and worship of God, hereby it is manifest, because the Apostle declareth that the children of God are sealed up with the spirit of adoption, whereby they cry Abba Father, which beareth witness unto their spirit, that they are the children of God. 
Rom. 8. 1●.16.  Which inward testimony of adoption cannot be without the love of him that hath adopted them. And in the Epistle to the galatians, the Apostle hath these words, In jesus Christ neither circumcision nor uncircumcision availeth any thing, but faith that worketh by love. 
Gal. 5.6.  And in the same Epistle he affirmeth, The life which he now liveth, to be in this faith, that the Son of God hath loved him, and given himself for him. This love therefore that ariseth of the goodness of his God, 
Gal. 2.20.  whom he perceiveth so entirely to embrace him, and to reckon of him as righteous, is that which sendeth a true christian to good works, and is here noted as the fountain from whence good works do flow, and the first mark of a true worshipper of God.  
For before this persuasion of his favour towards us, the works that are done by us (notwithstanding such they are as be commanded of God) are done rather to make ourselves righteous thereby, then for any love and liking of him, and therefore defiled with self love, & our own profit, not directed as they aught, by the alone love of God. This love proceedeth to the doing of those things that are acceptable in the sight of God: for it is the second note of the true worshippers of God to keep his commandments, & to go to the service of God, not at adventure directed by the line of our own devotion, but by the level of his word and commandment, wherein also false worshippers are greatly deceived: for as their beginning is evil, because it floweth not from love to God, so their proceeding is as dangerous, in that they follow not the rule of his word. For notwithstanding, the LORD might justly reject what soever deeds of ours though commanded of him, if they should not proceed from love towards him, yet herein more appeareth the great blindness of Idolaters and false worshippers, who in their devising to serve God happen always on those works that lest like him. And therefore the serving of God by Images, as it hath often in the Scripture, the goodness of God set against it, for the redress thereof, (in that the not resting therein hath begotten it) so hath it also the word of God often times in the Scripture to correct it as not proceeding by the right rule. Therefore in Deuterono. 
Deu. 4.12.  when the Lord was about to prescribe the manner of his worship, it is said thus: You heard a voice, but saw no similitude: Take therefore good heed unto yourselves, for you saw no Image in the day that the Lord spoke unto you in Horeb, where the holy Ghost maketh the practice and example of Almighty God, in opening himself by his word, and not by any similitude, a sufficient declaration that his will was we should be directed by his word, and not by Images in the service of him.  

Exo. 20.22.23.  In Exodus in like manner, the holy Ghost maketh the teaching by the word of God a reason why they should have no images: You have seen (saith he) that I have talked with you from Heaven, you shall not therefore make with me Gods of silver, nor Gods of gold, you shall make you none. 
Esai 30.21.22.  And in Esay it is declared, that when the word of GOD shall take place with his, they shall abhor Images as a menstruous cloth. Thy ears (saith the prophet) shall hear a word behind thee saying: This is the way, walk in it, when thou turnest to the right hand, and when thou turnest to the left, and ye shall pollute the covering of the Images of silver, and the rich ornaments of the Images of gold, and cast them away as a menstruous cloth, and thou shalt say unto it, get thee hence. Neither is the word of GOD set down here to keep us from Images alone, but also to restrain us from serving of GOD by any devotion of our own or good intent whatsoever, whereof we have no warrant from the word. For in his word we receive his own testimony for good & evil, and he hath plainly told us, that if we follow our own heart and our eyes, in discerning good and bad, we shall depart and go a whoring from him: as it is written in the book of Numbers, where they are commanded to have the law continually before their eyes, that they should not seek after their heart, and after their own eyes, 
Nume. 15.39.  after the which (faith the holy Ghost unto them in the same place) you go a whoring.  
In the Gospel after S. john, 
joh. 14.23.  our Saviour Christ saith, If any man love me he will keep my word. The experience is plain, that if any man do love another, he will observe what things he is delighted withal, that in doing thereof he may satisfy his affection, and will not be so negligent as when with a little pains he may learn his disposition, rashly to adventure the doing of that which (for any thing he knoweth to the contrary) may possibly procure his heavy displeasure. This is not humility, but pride & dangerous security, restraining the Lord to our liking, & not conforming ourselves to the good pleasure of his wil Out of this common dement we may learn a notable difference between the church of God, & the synagogue of sathan. The church of God loveth God, and keepeth his commandments, she is that chaste wife, that admitteth none beside the Lord into the fellowship of her faith: she bringeth up her young ones unto the liking of him, feeding them with the sound milk of the word. The church of antichrist keepeth not herself to her husband alone, but admitteth others to the use of her faith, and therefore in the scripture is she fitly resembled unto an harlot: neither doth she nurse up her young ones after the liking of her husband, with the wholesome doctrine of the old and new Testament, (which Augustine doth call very fitly, the two paps of the Church:) but with the pestilent poison of good intentes, teaching them from their infancy to follow her footsteps in going a whooreing after their own eyes, and after their own heart, which are the very steps of an harlot, as was even now proved unto us out of the Book of Numbers. Our nature is corrupt in this commandment, as in all the rest, and greatly pleaseth itself in things that it doth of a good meaning and intent unto the Lord, not regarding whether they stand approved by his word or not, holding this as a true principle, that the thing can never be evil taken of the Lord, which is well meant of man. The man that will truly examine himself in this commandment, must thoroughly consider of the former time of his life, when he hath occupied himself in outward things, not warranted by the word, and yet reputed of him as the special pleasing of God: nay under the defence and shadow of those things, hath been the more careless to seek out and practise the duties of the word: remembering that such service of GOD, deserveth to have a curse continuing upon his posterity unto many generations. Thus shall he easily perceive what is the benefit that he hath by the mediator Christ jesus: for the law driveth him thereunto by opening his corruption in this manner, and letting him see that there is no help but in the alone redeemer Christ jesus: when in himself he doth truly understand that he is only beholden unto the Lord for his salvation, he must begin to war with his affections that would shake of obedience under the shadow of good intent & devotion, occupying itself in trifling outward things, and never drawing near unto the Lord in the duties laid upon him by the word, he must labour diligently to find out the will of God in his word, for no other end but that he may be a doer and follower of the same, his profiting, how great so ever it be, is not without infirmity, and therefore he is not without humility in his best doings: his offending at any time cannot be without grief, for he seeth in it the dishonour of his merciful father, whose free mercy is his stay. Let us learn (brethren) to take heed in serving the Lord in a devotion that agreeth not with his word. What will it avail to say, We do it of love and good meaning towards him, when the Lord hath said, that all such are haters of him? Shall our meaning, condemn the truth of his saying? Or shall that be good meaning when we come to true reckoning which the Lord hath pronounced to be hating? Let man be afraid to bear hatred against the Lord, and therefore let him fear to serve him with good intents besides his word. If man should be so obstinate in evil, that he feareth no punishment in respect of himself, imagining his life to make an end of all his affliction: yet let him fear the punishment of this sin, that will not leave him in the grave, but set the mark of his iniquity upon his children and posterity unto many generations.  
I need not greatly to speak unto the most that be here, that they should leave those foolish works of devotion and good meaning, as going on Pilgrimage, setting up of shrines, and such like things received amongst the Papists. His name be praised, that madness is descried, and a great number of themselves begin now to blush at it: but the outward ceremonies of Religion, as resorting to common prayer, hearing of Sermons, or such other, these have obtained now the title of the true service of GOD, and shut out the obedience unto the duties commanded by the word. These hold men now from care of duties appointed by the word, as devised devotion kept them in Popery, from true religion. These are the good intentes of Gospelers at this day, and as the Lord spoke of his sacrifices commanded in his word, when men were holden in those without any care of good life. He that killeth a Bullock, is as if he slew a man, 
Esa. 66.34.  they have chosen out their own ways, therefore will I choose out their delusions, and bring their fear upon them. So may it truly be said of a great number, that the Lord hateth their resorting to prayer and sermons, they are now become their own ways which they have chosen, because they are sundered from Christian conversation and amendment of life, for the which they were ordained. The means to avoid the dangers of our devices in the service of GOD, and to have disclosed unto us the subtleties and snares thereof, 
Pro. 2.10.  is to delight in the wisdom of the word, to be much exercised therein, according as it is declared in the book of proverbs, That when wisdom entereth into the heart, and knowledge delighteth the soul, then shall it deliver us from the evil way, and from the strange woman, which forsaketh the guide of her youth.  
Now let us pray unto our heavenly father, that we may so see our untowardness unto his true worship, that we may magnify his mercies that hath pardoned our transgressions, and that we may receive strength from the power of his death to shake off all those shadows of serving the Lord, 
john. 4.  being truly humbled to serve him in spirit and truth, according to the direction of his word.   

¶ The third Lecture upon the seventh verse  7 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. 
IT is manifest in the Scriptures, that by the name of GOD, is meant the law and commandment of God. For the Lord will be honoured and get a name among his people, by transforming their affections and deeds, into the obedience of his law. In Leviticus it is thus written: 
Levit. 22.31.  Ye shall keep my commandments, and do them: for I am the Lord. Neither shall ye pollute my holy name: declaring that his name is profaned, taken in vain, and polluted, when his commandments are not regarded.  

1. Tim. 6.1.  It is also to be seen in the Epistle to Timothy, that the name of GOD is taken for the doctrine and word of God. Let Servants (saith the Apostle) accounted their masters worthy of all honour, that the name of God and his doctrine be not evil spoken of: joining the name and doctrine of God together, as words that import all one matter. For the name of GOD cannot but be dishonoured and evil spoken of through us, when such laws (as all men know he hath appointed for us to walk in) are without regard neglected and contemned of us.  
If it be required, why the Lord speaking of his law giveth it the title of his name, we must understand the reason of his so doing, to be very good & forcible to procure obedience. For what can be more dear unto us, than the name and glory of our GOD? Or what can bind our obedience unto more dutifulness, than when we understand he hath committed his own name and honour into our hands: being content to abide without all name and glory here in earth, if he may not have it of his, by their obedience to his law? And therefore as the love of GOD must 'cause us to begin all duties, so the end we look at in all of them, must be by the doing thereof to get honour and glory to our God.  
For it is written to the Corinth's: 
1. Cor. 10.31  Whether ye eat or drink, or what soever ye do, do all to the glory of God. hereupon it cometh, that works commanded are rejected of the Lord, when they are done to be seen of men for the praise of ourselves, and not with a careful heart to glorify the Lord, and procure his praise thereby. Take heed (saith our Saviour Christ) that ye give not your alms before men to be seen of them, or else ye shall have no reward of your father which is in heaven. The Lord himself often useth the credit and glory of his name not only in commanding, but also in forbidding things to be done: 
Levit. 19  as in Leviticus 19 almost through the whole chapter, when he forbiddeth any thing, he addeth these words immediately, I am the Lord thy God: because the contempt and breach of his commandment, doth reach to the staining & polluting of his name. For he hath entered covenant with us to be our God, in causing us to walk in his ways, that he thereby may be magnified and advanced: as it is written in Deuteronomie, 
Deut. 26.17.  Thou haste set up the Lord this day to be thy God, and to walk in his ways, and to keep his ordinances, his commandments, and his laws, and to hearken unto his voice: as if the observing of the law were the placing of him in his seat of glory. Now that we have learned what is meant by this word Name, it remaineth to understand, what it is to take his name in vain.  
This name is said to be taken in vain, when there is not diligent care, watchful observing, and great regard had to the commandments of GOD to do them. It is written in Deuteronomie, 
Deut. 28.58  If thou shalt not observe to do (for so is the truth of the Hebrew text) all the words of the law, that is, If thou wilt not diligently mark this law for to do it, and fear this glorious and fearful name, the Lord thy GOD, than the Lord will make thy plagues wonderful, etc. Careless security, when men have no careful mind of the word of God to live thereafter, is that which is forbidden by this taking of his name in vain or vainly. For in this place the holy ghost expoundeth the observing and taking heed to do all the commandements of the law, to be the fearing of this glorious name, The Lord thy God: which fear of his name is contrary to the taking of it in vain, and esteeming of it as a vain thing.  
In saying He will not hold them guiltless: he doth assure them of punishment, that are careless in keeping of his commandments: whereupon his name and honour hangeth: as it is written in Leviticus, If ye shall despise mine ordinances, 
Levit. 26.15.  either if your soul abhor my laws, so that ye will not do all my commandments, but break my covenant, then will I appoint over you fearfulness, a Consumption, etc., threatening (as appeareth in that Chapter) to proceed in punishment, until their uncircumcised heart be humbled to the careful keeping of his commandments. For those who mind his commandments to do them, are they to whom only his mercies are promised in the 103, Psalm, 
Psalm. 103.17.18.  The loving kindness of the Lord endureth for ever, upon them that fear him, and think upon his commandments to do them.  
The punishment of these that have no careful regard of the word to do it, is threatened in the 28. of Deuteronomie, beginning at the 15. verse, 
Deut. 28.15.  in the which verse it is to be noted that there is the same phrase of speech in the Hebrew which I spoke of before (that is, not observing to do all the commandments) which importeth this want of care in doing, pointing out by that speech, secure men that take no great care of the word for to do it.  
The same words (Observe to do) are used in the first verse of the same Chapter, and therefore not lightly to be regarded of us, being so often noted by the holy ghost. If we peruse the judgements of God throughout the whole Bible, we shall easily perceive, that when the people ceased to be careful how to please God, then was some one punishment or other let in upon them, to awake them out of that dangerous sleep of security.  
Sand away this care, by good life to honour God, and then assure thyself, punishment will not be long absent, if thou be not a bastard, over whom he hath no fatherly regard. And no marvel: for in very deed God hath no service in truth, where this godly care is wanting: it is no prayer that is not a careful prayer: he never obtaineth, that hath no desire to obtain. When works (of them selves good) are done without any great care to have them done, the same may have praise for doing, but the heart can claim nothing for any careful purposing.  
The scripture therefore is plentiful in teaching us that a Christians life must be a careful life, comparing Christianity to a trade or occupation that must be applied thoroughly, 
2. Tim. 2. vers. 5.6.  or else there is no good to be done in it. If any man strive for a mastery, (saith the holy Ghost) he is not crowned except he strive as he aught to do. The husbandman must labour, before he receiveth the fruit: sending us to learn at husbandry, the care and travail of Christianity.  
Every man that proveth masteries (saith Saint Paul) abstaineth from all things: 
1. Cor. 9.25.  and they do it to obtain a corruptible crown: but we for an uncorruptible. This commandment therefore, excludeth all feigned, careless, and hypocritical walking in the ways of the Lord: and telleth us that the Lord looketh unto them (as he saith by the Prophet) that do tremble at his word. 
Esai. 66.2.   
It is not lightly to be passed over, that requiring this care to be had of God's glory, he joineth to the name of the Lord those two words, Thy GOD: which signifieth, that love to him, because he is our God, must bring forth the care of his glory, and this observing of his commandments to do them.  
For herein is the care and fear of a servant distinguished and discerned from the care and fear of a Son, that the sons care and fear he hath of his Father is joined with love, and ariseth thereof, and proceedeth thereby to please him: The Servants care and fear ariseth in respect of punishment if he displease his master, or else from the hope of wages if happily he may please him in his service. So that even the true fear and care of GOD is mingled with the love of him, because he is our God. And is not that which wrestleth with the conscience and proceedeth to doing only for this cause, to get ease thereof, not having any respect to glorify his good God: not, but that the Lord hath such beginning even of his best children, but that it is not right, before it be seasoned with the love of his mercy. For the fear of GOD is never true in us, till we be drawn unto him by his goodness, where through he allureth us: as it is written in the Psalm, 
Psal. 130.4  Mercy is with thee that thou mayst be feared.  
In the Book of Kings, Solomon prayeth that the stranger (who is not one of the people of Israel, 
1. Reg. 8. c. 41.42.43  but cometh to the house of GOD) hearing of his wonderful works, may have his prayers granted, that all people may fear GOD, as doth the people of Israel: acknowledging his true fear to spring of his goodness. The fear of GOD because it ariseth of his goodness, draweth us always unto God: and in the Scripture therefore arguments and reasons are drawn from his fear to bring us toward him, in some one or other duty: as in the Psalm, Ye that fear the Lord, 
Psalm. 22. verse. 23.  praise him: and the reason is taken from his goodness, in the next verse following: For he hath not despised the affliction of the poor, but when he called unto him he heard. Also in the 115. Psalm, You that fear the Lord, 
Psalm. 115.11.  trust in the Lord, for he is their helper and their shield, etc., prosecuting his goodness as before. In the next verse following it is said, The Lord hath been mindful of us, he will bless us, he will bless the house of Israel. etc. We do plainly see then by these testimonies, that they do not truly fear him, that are not drawn by his goodness to the careful loving and honouring of him.  
This commandment than toucheth all those that pass over their time carelessly without a law & fear of the Lord, as if there were nothing less belonging unto them then by observing his will to get honour to their God: or as if their ungodly and secure life, should never a whit impeach the glory of his name. By this commandment we learn, that not only Atheists and godless persons have to fear the judgements of God, but also all those that are not touched with care and great desire by their good life to glorify God. For he will not hold them guiltless that take his name in vain, not regarding his honour by careful attending upon his pleasure.  
Hereby also we are taught to cease to marvel at the afflictions of those men, in whose lives we have espied no great outward offence. For here we see the want of care to his glory, though it be coupled with no outward evil, hath matter in it sufficient to provoke the judgements of God against us. Doth not that master who at his coming home findeth the work he had enjoined his servant carelesslie looked unto, think there is occasion sufficient offered him to proceed to the correction of his servant, notwithstanding he hath no other matter to charge him withal?  
In this commandment also is forbidden all swearing vainly or falsely: all swearing by those things that are not God, as particular things against his word, and therefore against the glory of his name. For if the commandment forbidden the neglect of his law generally, it must needs forbidden severally and particularly that which is against some several & particular commandment. We have learned that careless contemning of his word is reproved in this commandment: and the reason is, because the Lord doth communicate his name and his honour thereunto, which we may not take in vain or without reverence. 
Heb. 6.  The same thing is to be said for the use of his name, which he hath granted unto us to decide controversies & doubts of great importance withal: that because there is in it the mark and print of his glory, we must have the use of it in those matters with reverence accordingly. We deal not with the Lord in any communicating with his essence and everlasting being, that a man should imagine that he can offer him no wrong unless he rush against the heavens, and violently run upon his person: he dealeth with us by his word, and by his name: if there be any villainy, wickedness, nay want of reverence that way it toucheth his glory & pierceth the honour of the highest. Blasphemous mouths therefore that cannot be stirred in their affections, but they will by & by be revenged of the Lord, & cast up their choler in oaths and blasphemy against his majesty, have here well to look about them, and to remember that in such outrage, they fight against the honour of the living Lord, that will advance the same in the dishonour & utter confusion of them. Is it not horrible blasphemy, that a miserable man should seek to redeem himself from contempt by bringing the Lord under his foot, and treading his honour in the dust? I do not mean that perjured persons, who have put upon the Lord the person of Satan, in making him a protector of lies, be only these blasphemous mouths, that have enterprised the defacing and dishonouring of the Almighty, but those common swearers also, in whose mouth the name of the Lord runneth so usually & so unreverently in common speech. The Lord hath lent us the use of his name to determine our doubts, & decide our controversies that be of great importance, and cannot otherwise come to light: and that with such reverence as unto his honour appertaineth. He hath not left it to wait upon our vain words & talk of no importance, to serve where our humour will place it: so that men are always guilty of high treason against his glory in the use of his name, unless both the weightiness of the matter they have in hand & their reverence in the manner of dealing therein, shall excuse them. A man can no way be unreverent toward his name, but he shall in so doing be guilty of his dishonour: for those things wherein he hath left the marks of his glory, as his name, his word, and sacraments, by the use or abuse of them, do truly witness of the heart, how it standeth affected towards the honouring of him.  
There was never man found truly honouring God in his heart, whose tongue was defiled with usual swearing, and often unreverent using of his name. Neither was there ever found man truly fearing the Lord, that walked without all awe and reverence of his word. The excuse therefore is vain and utterly untrue, that swearing is but a custom of the tongue, and that their heart standeth reverently affected toward his name and glory. For it is the want of reverence in the heart to God, that foameth out such filthiness at the mouth: and the long continuance of that impudency in the heart, hath brought the fruit thereof into the mouth: which witnesseth sufficiently the corruption that is settled inwardly in the heart. Let the common swearer then cease to seek excuse, by saying, It is but a foolish custom: For that long custom of dishonouring the Lord in his mouth, will prove that he hath had a custom to dishonour him in his heart of no less continuance. Our communication must be yea, yea, nay, nay: that which is more cometh of evil. But it is commonly said, Something must be added or else men shall not be believed. It is a pitiful thing that the credit of a Christian should be so little, that to borrow belief for his common talk, he must leave no less pawn and pledge behind him, then is his faith and truth, the greatest treasures and jewels that he hath received from the Lord. If men would seek credit by their well dealing, they need not to bring forth so great assurance for it in their speaking.  
It is likewise unlawful to swear by creatures: in asmuch as an oath giveth superiority unto that whereby they swear: and acknowledgeth it as a judge and discerner of secret & hid things, a bringer also of them unto judgement, condemning the wicked in bringing his way upon his head, and justifying the righteous in giving him according to his righteousness. The giving of this unto creatures entereth upon the right of the Almighty, & entituleth creatures unto the honour of the creator who hath declared plainly, 
Esa. 42.8.  that he will not give his glory to another. And therefore it is in the highest degree of reproaching, or rather blaspheming the Lord, in laying his chief honour open to the spoil of a creature, bringing a contemptible creature, as it were to pray upon the almighty creator. And if there be acknowledgement of superiority over us to the thing that we shall swear by (as is witnessed by the holy Ghost,) then, 
Heb. 2.16.  as we may not swear by Heaven, Earth, or any other creature, much less may we, by Mass, Matins, Rood, or such like, we will put the honour of the Almighty upon them, and take them as our God, who only hath superiority over us, 
1. Re. 8.31.32  to justify righteousness, and to bring the wickedness of the wicked upon his head: which thing in our oath we do acknowledge to belong unto him by whom we swear. 
Hos. 2.17.  When Almighty God promiseth by his Prophet Hosea, to receive the Israelites to favour again after their affliction, he saith that he will take away the names of their Idols out of their mouth, & they should be no more remembered by their names. These things may suffice to teach us, that the Lord cannot bear the dishonour of his name, but will have that upholden in honour and reverence, without suffering it either to lie open unto the contempt of godless persons, or unto the spoil of Idolaters, who breaking it upon his glory, do beautify and set out his creatures with the ornaments thereof. This commandment likewise reacheth particularly to all of them, which neglect any of those means, that God hath commanded us to use, either for the welfare of our soul, or body. For the words and works of his wisdom may not be refused as vain & needless, but must with all humility be embraced, that in our so doing his wisdom may be honoured, who hath appointed those to be the means, whereby he will convey his mercy towards us: the neglect whereof, chargeth the Lord with want of wisdom in ordaining them. Here falleth to the ground the wicked and blasphemous opinions of the anabaptists, Libertines, and the feigned Family of love, who are grown to such a magnifying of grace, brought as they say by the revelation of the spirit, as the wisdom of God in his word is of small or no account with them in deed: but as if it were a needless matter or had no certainty in it, it is wholly transformed into their spirit, & made to speak accordingly. The nature of man is in this commandment corrupted, as in the rest: doing the things which he doth to God without all awe and fear of his word. It behoveth the man therefore that will truly try himself, to search into his life, and well to consider what manifest contempt there hath been in him of the name and honour of God, in stubbornly standing against the authority of his word, while he hath willingly neglected to be admonished and advised thereby: what contempt of his honour he hath given forth in common swearing and usual oaths, that either directly or indirectly reach to the glory of God, even to the wounding of him in the same. Moreover it behoveth him to consider what carelessness there hath been and what little regard in his best doings, to have them so sound & thoroughly done, as unto the honour of God doth appertain: where the diligent pains, careful and through dealing in matters that touch his own name, shallbe a sufficient light to disclose his halting with the Lord. For the corruption of man's heart is so great and so hidden, that all means almost are to few to utter it: therefore it is requisite, that we use all the means we may in that behalf. Let a man in this examination well consider, whether there hath been any such fear or care to avoid things forbidden, and to do things commanded him by the word, (wherein consisteth the glory of God) as there hath been while his own honour is in hand, and his own name called to question at any time: whether he hath dealt in duties appointed him by God with fear and care, jest the Lord through his infirmity should be foiled, & his name dishonoured, which could not have been wanting, if his own estimation had been in hazard, that he may be brought to the sight of his Son. For when it pleaseth God to call any to the hope of his kingdom, he letteth them see their corruption to be so great in these and such other kinds of dishonour that they have done unto him, as that their heart is forced to appeal unto the mercy of God, fastening themselves to it, & utterly giving over their own obedience. Which mercy of God they so stay upon, and are so comfortable in, that it provoketh them no longer to neglect the name and glory of their God, but with all reverence to submit themselves to the government of his word, always endeavouring to better their obedience towards his law, because it tendeth to the glory of his name, wherein how great so ever their profiting be, yet this corruption which cleaveth so fast unto them, cannot but continued in them still an humbled and lowly heart, even in all their blessings, while they clearly perceive them (by the sight of their corruption) to be the undeserved graces and gifts of their God. Their offending also whatsoever, cannot be without the great grief of their heart, because they see it to be with the dishonour of him, who hath abased himself to the death of the Cross, to work the honour and advancement of them. We are therefore (brethren) diligently to learn to wax weary of those ways that would departed from the reverence and honouring of the Lord, in not fearing to offend against his word: 
P●o. 3. vers. 13.  because it is written, He that despiseth the word, he shallbe destroyed, but he that feareth the commandment, shallbe rewarded. Let us learn to become careful in the duties which are appointed us by the word, for the Lord will not hold them guiltless that are secure therein. We can not bear good heart unto the Lord, if we let his honour fall to the ground among us: it is his mercy that doth vouchsafe us this favour, to be trusted with his honour. Can it want then just reproach, if we shallbe tried to be senseless in this point? It drew tears from David, that the wicked kept not his law: & can we see our own lives, and the lives of those committed unto us, wandering from the ways of life, and hungerly (in the contempt of the word) pursuing after death, and yet for all that never to be touched with it, especially seeing the dishonour of our God dependeth upon it? It should vex us, that the gospel hath been so long time with so little fruit among us: that the instruments of his grace, that have gained so many in former times unto God, should not only not prevail in many, but even receive discredit and dishonour among men: and that the little fruit appearing in our lives, should call into question the verity of God's gospel, being in fruit and effect so unlike in many, unto that it hath been in former times. A Christian should go to the duties laid upon him by the word with the like mind, that a good soldier goeth to the defence of that hold which being taken by the enemies, he is assured to receive continual shame and dishonour.  
The Lord will be honoured, by having his word obeyed: if we do not conspire to maintain his honour that way, we are guilty of treason against his glory: when we suffer sathan to batter down obedience in us to God and man, we are as well accessary to the betraying of his glory, as those soldiers, that are quiet within the castle, while their enemies sack the same without. Let us therefore go carefully about these matters of his honour, let our care and sound dealing be a record unto our hearts, that we are not conspired with his enemies. There can be no better argument, that men do willingly consent with sathan, then to see them careless of his assaults: then never to see them stand upon their watch, especially dealing with the enemy, who hath professed that he will never be at truce with them. And because the Lord giveth so glorious a title to christianity, as to call it his glory, making so near a bond between our salvation & his honour: let us not sleep in so earnest matters, neither bring a slender and bore affection, where there is the assured hope of a double commodity. Now let us pray unto our heavenly Father, that we may more be humbled, that we have so long lived to so little honour of his name, not only that we may thereby truly acknowledge the mercy of jesus Christ, that hath put up so great dishonour at our hands, washing it away no otherwise than with his blood, but also that in the remembrance of so long time, wherein we have dishonoured him, we may be whetted to bestir us this time, that we have to live, both to pull down our affections, that would dishonour him in the plain contempt, or careless regard of obedience, & also to bring forth that fruit of new life, that may open the mouths of many to speak of his praise for it, whose workmanship it is.   

The fourth Lecture upon the eighth verse.  
8 Remember the Sabbaoth day, to keep it holy.  
9 Six days shalt thou labour, and do all thy work.  
10 But the seventh day is the Sabbaoth of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor thy stranger that is within thy gates.  
11 For in six days the Lord made the heaven and the earth, the sea, and all that in them is, and rested the seventh day: therefore the Lord blessed the Sabbaoth day, and hallowed it.  
THe rest from bodily labours that was commanded upon the Sabbaoth day, had in it this signification: that Christianity did consist in ceasing from sin. So do the Prophets (who are the true expositors of the law) interpret it: 
Isai. 56. ●.  For thus we do read in the Prophet Esay, Blessed is the man that doth this, and the Son of man that taketh hold on it, he that keepeth the Sabbaoth and polluteth it not, and keepeth his hand from dooeing any evil. The Prophet doth declare, what it is to keep the Sabbaoth, by these words following, And keepeth his hand from doing any evil. The evil that by this sabbaoth we are commanded to rest and cease from, is not a matter strange and disagreeing from our disposition, but rooted in our nature: as now we have it from Adam. And therefore the same Prophet that here affirmeth the keeping of the Sabbaoth to consist in ceasing and resting from evil, 
Esai. 58.13.  in an other place affirmeth it to be the ceasing from our own ways and works: declaring thereby this evil and iniquity (that we are commanded to cease from) to be no foreigner or stranger, but to keep his house and home in our own nature. In that the Scripture termeth evil to be our own ways and works, according as it is written by the Prophet isaiah, If thou consecrated the Sabbaoth as glorious unto the Lord, and shalt honour him, 
Esai. 58.13.  not doing thine own ways, nor seeking thine own will, etc. expounding the Not doing our own ways, nor seeking our own will, to be the consecrating of a glorious Sabbaoth unto the Lord. The Sabbaoth then consisteth in keeping us from doing evil, so that necessarily we must conclude this evil to be in our own wills and ways. This inward corruption, wherewith both our wit and will is poisoned, was very fitly resembled in the outward observing of the Sabbaoth. For upon the Sabbaoth day, the people were called from all their accustomed works, that they had been occupied in the six days before. So that a man comparing their doings that day, with those they were exercised in the other six days, must of necessity say they were clean altered and changed in their doings, from that, that usually before they had been, and so diverse, as if they had not been the same, but other men. A resemblance very fit and sitting to our spiritual Sabbaoth, which consisteth in becoming new men concerning our doings, from that we have been, before we knew the Gospel. The outward rest from bodily labours, which did shadow out our true rest from sin, (which is our accustomed way and work) was so strictely observed among the jews, that the neglect thereof in the lest things, (as gathering sticks upon the Sabbaoth day) was punished with death: as we do read in the 15. of Numbers, to declare some signification of greater things in it, 
Num. 15. ●●  according as the Prophets have interpreted it. The Sabbaoth then doth very well point out the corruption that we have received of Adam, which ruleth and reigneth in the ways and wills of all them, that are not borne again and changed both in will and deed, by the power of that his grace, which only he bestoweth upon his elect. 
Ephe. ●. 3.  For thus it is written to the Ephesians: Among whom (speaking of the children of disobedience) We also had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath as well as others. We have to mark here that speaking of his sin, he describeth it to have been done by following the will of the mind, (which is the reasonable part:) as well as in following the will of the flesh, (which is the affection & unreasonable part.) And jest we should ascribe this only to his custom in sin, (as if he had not been borne with this disease, nor by nature inclined thereunto,) he putteth himself and others under the wrath of God by nature, saying: We are by nature the children of wrath as well as others: making it the common case of all men, as naturally to be inclined to evil, as they are to eat and drink in their hunger or thirst. It is worth the noting that he putteth himself in the number, for he saith of himself to the Philippians, 
Philip. 3.6.  that his life was not outwardly to be reproved, not not before his calling. And therefore we may learn, that this is the estate, even of those civil men, that are not to be touched with any notorious offence or outward evil.  
This Sabbaoth, teaching us our inward corruption, stayeth not there, neither is that the end of it, but leadeth us to understand, that our justification, sanctification, and true holiness of life, are the free works of God within us: which we are compelled to grant, in that we confess our own ways to be corrupted, & that the ceasing from sin, is the ceasing from our own ways & works. For if (as the truth is) our own ways be all corrupted & defiled with sin, if any good be in us, it must have a beginning and spring other where then from ourselves. That the Sabdaoth did signify our new birth in Christ to be the workmanship of God within us, may appear in Exodus. Keep ye my Sabbaoth, 
Exod. 31.13.  for it is a sign between me and you in your generations, that you may know that I the Lord do sanctify you. For the denial of their own ways, must needs witness their works of sanctification to proceed from the Lord, and not of themselves. The same is witnessed in Ezechiel, and in the Acts of the Apostles. 
Ezech 20.12 Acts. 3.26.  The covenant made with Abraham for blessing all nations in his seed, is said to be performed in Christ, in turning every one of his from their iniquity. Unto you (saith the holy ghost in that place) hath God raised up his son jesus. And him hath he sent to bless you, in turning every one of you from your iniquities.  
There is mention made in this commandment, of the Lords creation of the world in six days: as if the Sabbaoth should only direct us to the consideration of that work of our creation, not requiring any thing beside: especially, seeing there followeth that note of inferring: Therefore the Lord blessed the seventh day & hallowed it: 
Deuter. 5.15  as ifelse there were no other consideration to be had. In the fift of duty. where the law is repeated, this commandment hath annexed to it, the memory of their deliverance out of Egypt: Remember (saith the holy Ghost in that place) thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence by a mighty hand and stretched-out arm: Therefore the Lord thy GOD commanded thee to observe the Sabbaoth day. In this diversity of benefits to be considered in the Sabbaoth, we may learn, the Lord meant rather to induce us to the freeness of his goodness in Christ in every benefit: then to bind us to any one particular fruit and effect thereof, the clearest testimony of this free goodness we have in our new birth: And yet the scripture affirmeth the excellency of our creation to be in Christ, as may appear by conferring the eighth Psalm with the 2. chapter to the hebrews verse 7.8. and 9: 
Psal. 8.5. Heb. 2.7.8. &. 9  where the excellency of man above other creatures, is put over to be considered in Christ being crowned with glory and honour. The Prophet noteth the fountain of all our goodness to be in Christ, & the greatest fruit thereof to be our new birth: notwithstanding all other benefits are received of his children, as fruits and effects thereof. And they bond therefore, as in sanctification, so in creation and deliverance from Egypt, to acknowledge the alone & free work of God's goodness: and this is the cause why the holy Ghost doth not strictly bind them unto one benefit in the observing of the Sabbaoth.  
This commandment teacheth us mortification: for to that end are we taught, that our nature is corrupt, that we may learn to subdue the same, & to renounce it. The jews had this special ceremony of rest, to exercise them in the doctrine & practice of mortification: the truth of which ceremony is fulfilled in Christ. 
Rom. ●.  For by the power of his death it is brought to pass, that sin dieth in his. It was necessary they should be acquainted with this doctrine, for the Lord hath no service of us that he will accept of, if we learn not to renounce and deny our affections: neither can we go truly to the obedience of him, but in the denial of ourselves. Our affections are as untamed colts that refuse to draw in the yoke of the Lord: and therefore must be tamed if we mean to interreine obedience. For we can not draw near unto the Lord, except we shall remove far, from ourselves: keeping under our wisdom and affections, that they make no insurrection against the Lord in the government of his word. If a man might retain his own affections and desires together with the worship of the Lord, it would be received of many: but because they can not stand together, but he who is ruled by the one must departed from the other, the number of them is small, that truly serve the Lord. For notwithstanding there be many that observe outward things that appertain to the profession of religion and outward deeds which they may do, and yet not greatly strain their affections, yet because such men, whensoever the matter of religion and duty directly warreth with their affections, then do usually take part with themselves in their affections against the Lord, their kind of service of the Lord, is but in deed a serving of themselves. For they have not learned this special point, without the which all the rest is nothing. It is a small matter for a man to busy himself about sundry things, so that he be surely determined of this, that his affections shall no sooner be pressed, but he will forthwith set them at liberty, and let them go free. If we shall have taken part with the wisdom of God, to the suppressing and abandoning of our own wit, if with his pleasure, we have stood against our own, then may we say in truth, that there hath been some religion and service of God used and practised of us, when it hath prevailed to the displacing of our own lusts and desires.  

Free william.  By this commandment falleth to the ground all free will of man to do good: all works of preparing us to receive God's grace. For what frank and free will unto God can there be in that nature that is dead in sin? Or how can he boast of the freedom or good inclination of his nature, whose glory and sanctification consisteth in resting and ceasing from the affections and motions of his nature, in such a victory over them as he be no longer led nor ruled by them?  
This commandment teacheth us to give all glory unto God, in the true abasing of our own corrupt nature: for the Lord is not truly honoured and glorified of us, unless he be found true, & we liars, he just & we unjust. He will not have us stand together with him. No justice, but his, must be upholden in the fall of ours, he advanced in our humility. Many may be brought with the Phariseie, 
Lu. 18. vers. 10. 11.12.1●. &. 14.  to confess God's goodness in the benefits they have received of him, but few with the Publican to humble themselves truly and from the sense of their heart in the nature that they have rebelling against him. It is neither great advancing of God, nor any great abasing of ourselves, to profess him to have done us good, when there is no deserving of ours to the contrary confessed or acknowledged. For even civil men have this goodness in them, to do well to them that have deserved nothing to the contrary. But than is he truly honoured in his goodness, when it is given to unworthy & undeserving persons: when the love is so great toward his enemies. Then are we truly humbled, when in heart we acknowledge it not only to be undeserved, but also even contrary to our deserving. What then? Shall we sin that God may be glorified in our humility? God forbid. For when we have taken as good care over our ways as flesh and blood possibly can perform, there will be matter enough of throwing down ourselves in all humility, before the throne of his mercy.  
By this commandment are Papists, Anabaptists, and that wicked & damnable sect of the family of love, upholding free will, & their fulfilling of the law found all traitors to God's glory, which standeth not whole and sound, unless every mouth be stopped, & all the world found culpable & faulty before GOD: as it is written to the Romans. 
Rom. 3.19.  This commandment as far forth as it is ceremonial, now is ceased because Christ is now come, by whose death we die to sin, & rest from our own ways. And therefore in that it did admonish us of him to come, now, in that he is come, it serveth no longer to that end: In asmuch also as the dispensation of those times were (as the Apostle saith to the galatians) The minority and wardship of the Church, 
Gala. 4.1.2.  during which time, the heir (though Lord of all) differeth not from a servant, but is under governors. These times that now follow Christ, must needs be more free from the bondage of these outward things, and from that strict observing of the outward rest, that in those times they were in bondage unto. Yet all this notwithstanding, in as much as this seventh day is appointed by the Church for the assembling of the faithful, and for their joining together in prayer, Sacraments, and hearing of the word, thereby to get power to cease from sin, (that is our own ways and works,) it cannot without great wickedness and sin against God, be neglected. Wherein the wickedness of this exceedeth, in that men commonly no day in the week, follow so much their own ways, and the delights of their own heart, as on that day, which is appointed to learn them how to cease from their own ways, works, and delights. For a great number, (& those not the worst of all,) take that day to be ordained only for the ease of their body, & to be a day of recreation after their travels & labours that have been the six days before, and use it accordingly: whereas the Lord hath appointed it to the exercise of the word and prayer, that being unburdened of their worldly affairs, they might with free hearts and minds attend upon the word, prayer, and meditation of the mercies & benefits of God, and so profit therein, that the other days of labour might feel the benefit and commodity thereof, they being better armed to stand against the occasions of evil, which men who have daily dealings in the world, and so tickle a disposition unto sin, without great grace shall never be able to avoid but must altogether be overwhelmed therewith.  
And likewise it was ordained that men by consideration of his mercies, should so be led to love him, and by faith to wait for the mercies and happiness laid up for his, that they might become the more willing to cease from their own ways & wills, and to moderate their inordinate desire after worldly things.  
But is this regarded of the most, I cannot say so: for common experience would confute me. One sort (as was declared before) making the case of the body to be the end thereof: An other, (a great deal worse than they) using it only to make good cheer, play and sport themselves on that day. Thus the right use and end of the Sabbaothe is clean altered, and not that only, but changed into a practice most contrary to the institution thereof. For being appointed to be (as I may call it) the market day of the soul, to make provision for the days following: they are not only no better holped that way, but as if Satan might boldly open his shop windows then, which could not be permitted him before, they do so fasten upon his wares and store them of that provision, that not only that week, but many weeks are served of the abundance thereof.  
In a third sort we shall see it, that if a man have any matter to deal in, that is of smaller importance than that his ordinary business may give place thereunto, those are cast upon the Lord's day, and then must he and also oftentimes some of his, be sent upon those messages or other matters whatsoever to dispatch them. These kind of men use the Sabbaoth day commonly to make an end of reckonings, or other kind of like matters not finished the former week, and to set matters and business in a readiness for the week following: so that their heads are as full fraught with the world that day as upon any other, and therefore far from the right use thereof, which is to be emptied of all such things, that better may have the place.  
These four commandments, instruct us perfectly concerning the glory of God wherein it doth consist. First, in acknowledging him alone, the author of all our welfare both in body and soul. Secondly, in taking such comforts therein, that we be alured by his mercies to do the things that are pleasant in his sight, making it the beginning of our service. Thirdly, in having no other end, then by our careful doing of his will to get glory and praise unto him. Fourthly, in all these doings, even the best, to humble ourselves in true acknowledging from the heart, the corruption of our own heart, ways and works, & earnestly traveling to subdue the same; thereby advancing the free mercy and undeserved goodness of our God, both in justifying and also sanctifying of us.  
In the examination of ourselves concerning this commandment, we have to learn that we are by nature corrupted in this commandment as in the rest, & that there is nothing so hard, as with true humility of heart to be humbled in acknowledging and mortifying the corruptions, wickedness & rebellions of our nature against God's commandments: in somuch that oftentimes he suffereth his children to fall into gross infirmities, that all the world may see it, before they can truly be humbled in the sight of their infirmity, and so cast down as they give the whole glory to his mercy, earnestly setting upon their affections for the subduing of them. But when it pleaseth God to pull any out of their corruption, and to begin Christianity in them, he doth let them see with assurance of his mercy toward them: but so, as notwithstanding he bringeth them not only to the sight and bewailing of that rebellion which they feel in their affections against his will, but also to the mortifying and subduing thereof.  
The man therefore, that will truly examine himself, hath to consider what resisting of his affections hath been in his life, so shall he soon perceive, what need he hath to betake himself unto the mediator CHRIST JESUS, while his conscience shall witness either of no profiting at all herein, or at the lest so little, as shall sufficiently convict him, and force him to lay hold upon the righteousness of Christ, as his only refuge: yet so, as his care to suppress his affections be no less, because he understandeth what mercy is in Christ, but so much the more increased, as he perceiveth that travail to please the Lord, even as the best thankfulness that we can perform, for the great benefit of our redemption.  
Now let us pray that we may bear such an enemies heart against our own corrupt affections, as may not spare to tread upon them, when soever they shall rise up against the Lord   

¶ The fift Lecture upon the twelfth verse.  12 Honour thy Father and thy mother, that thy days may be prolonged upon the land which the Lord thy GOD giveth thee. 
THe former commandments, do perfectly instruct us in all the duties that appertain directly to God. These following, do give us rules and precepts for the duties that we do own unto men. The Lord our God being perfect in all happiness by himself alone, hath no need of our service: yet will he have trial of the love that we bear unto him, not only by deeds done immediately unto himself, but also by deeds done for his cause unto men. He therefore (meaning to make a trial of our love towards him) hath commanded us that we should not be altogether our own men, closed up within our own profits and pleasures, only regarding and procuring them, and wholly taken up of them, but that we should go out of ourselves at his commandment, to the good of our brethren: witnessing our thankfulness unto God, in giving for his sake this service unto men.  
The duties unto GOD (going in order before these unto men:) do admonish us of this doctrine, that all our doings towards men are nothing, where God's glory doth not go before, as it is written in the Epistle of Saint john: 
1. john. 5.2.  In this we know that we love the children of GOD, when we love God and keep his commandments. And like as our dealing with men is nothing, when the true service of God is either not known or not regarded, so that service that is given unto GOD is not accepted, when our brethren are neglected of us. 
Matth. 5.23. &. 24  Therefore doth our Saviour Christ in Matthew charge us that when our neighbour hath any thing against us, we should not presume to offer any gift unto God, before we be reconciled, so greatly doth the Lord esteem of this loving conversation with men, that the holy Ghost maketh it the proof of our blessed estate, as it is written in john, 
1. joh. 3.14.  We know that we are translated from death to life, because we love the brethren.  
Concerning that which we do own unto men: the honourtng of father and mother, hath the first place. By Father and mother are all those understood, who are the instruments of GOD in any of his special goodness towards us: whom because he hath vouchsafed to be his means in the conveying of that grace that we do enjoy by them, he cannot abide that they should be without honour at our hands. By honour (which is required to be given unto them) we are taught so to behave ourselves towards them in all our dealing, as may witness that in heart we do honour them, and therefore this honour doth not so much exact any one several thing, as it putteth a quality and condition upon all our behaviour towards them, that it should be such, as it may be a witness of our heart how highly it doth reverence and regard them.  
If it be demanded, why the Lord by Father and mother, should understand all the instruments of his goodness towards us, whereas he maketh mention but of one sort, it may be required of them again, why the Lord forbidding all kind of violence, should make mention only of murder: For as by murder being the chief, he comprehendeth all of that kind, so by one instrument of his special goodness, he leadeth us to the consideration of all the like.  
Moreover, we must reverence the wisdom of the only wise GOD herein, who by the most gross evils, laboureth to work the loath-thing of all the like, and by benefits and good things in themselves most amiable, to further the cause of all the rest, setting the ugliest shape he possibly can upon evils to terrify us withal, and giving to good things the countenance that may best commend them. Our travail therefore must be to search into these good things which we receive by others: that when we shall have found them, we may (as by duty appertaineth) honour the owners of them. Nature may prevail with them that be of any consideration, for the conceiving of those benefits which they enjoy by means of their Parents: so that the travail need not to be much herein. Reason may persuade, even the most simple, that if we have any good thing in this life, or any blessing following it, they who have brought us into life, may justly claim a part therein.  
The matter of Magistrates is not so plain, what good we receive by them, therefore it craveth more time to be given unto it. The Magistrate is the instrument of GOD to preserve that life which the Lord in mercy hath given unto us. For by the administration of justice and execution of good laws, the outrage of the wicked (with whom the world is always pestered) is restrained from laying violent hands upon the good, which otherwise would at all times burst forth, because the occasion (which is the good works of the one, and the evil of the other) can never be separate from their lives. And that this is the occasion, 
1. joh. 3.12.  may be proved out of the Epistle of S. john, where, after inquiry had what it was that moved Cain to slay Abel, he answereth, Because his own works were evil and his brothers good. And lest we should note some extraordinary thing in Cain, he putteth all the wicked in the rank with him, making it the common disposition of them all: and therefore saying, We may not be as Cain which was of the wicked and slew his brother.  
It is therefore no small blessing and benefit of God, that keepeth the sword of the ungodly from our throat, which is every hour drawn out and shaken at us, with whom we can never be at league, unless we will be at one with evil. Moreover, the blood which is spilled in any land, and the wickedness that is committed therein, crieth to the Lord for vengeance against that land and people wherein it is committed, and is sure to draw out the sword of the Lord against that people, if the Magistrate (who is the Lords Lieutenant) shall not before draw upon it, by executing deserved punishment against it.  
Which thing to be so, the very Infidels have perceived: and therefore in their great afflictions have proceeded by casting of lots, to know the malefactor, that by his punishment, the evil might be removed from them: as we read the mariners dealt with jonas when the tempest was most vehement against them. 
jonas. 1.7.   
Therefore often times in the Scriptures after charge given to execute punishment against sin, 
Deut. 13.5.  these or such like words are added: So shalt thou take evil away, forth of the midst of thee. And these also: 
Deut. 13.17.  That the Lord may turn from the fierceness of his wrath, and show thee mercy and have compassion on thee. Solomon charging Benaia (as it appeareth in the book of kings) to slay joab, addeth these words: 
1. Reg. 2.31.  That thou mayest take away the blood which joab shed causeless, from me and from the house of my Father.  
The Magistrate therefore as he keepeth the bloody hand of the ungodly from us: so is he our sanctuary from their sin that pursueth us & our land to destroy us, while he executeth justice upon it. Miserable therefore are the Anabapistes and such kind of men, who in denying Magistracy, deny thereby those great comforts and blesinges, which GOD by them hath granted unto his people. The Magistrate also bindeth the benefit and help of all degrees of men and trades of life unto us, so that in denying us their lawful aid, we have remedy of law against them, whereby they stand bound to employ themselves without deceit or fraud to our good: whether it be in place of justice under the Prince & chief Magistrate, or in any trade or occupation for the maintenance of themselves: while we have so many laws to correct the abuses in them, that thereby they may be used without guile or deceit to our most profit. But the chiefest benefit of all other is, when they are the instruments of God's glory, in bringing the Gospel to us, and maintaining it amongst us, when they open the eyes of the seers and Prophets, that they be no more shut, 'cause the heart of the foolish to understand knowledge, and make the tongue of the stutter ready to speak distinctly: 
Isay. 3●. 3.4.5. &. ●.  as it is spoken of all godly magistrates under the person of Ezechias.  
By which means of the Gospel, evil is disclosed, that it can no more lurk under the name of that it is not, but appearing in his most filthy face, may the better be avoided, and good things are brought to their beauty and increase, that they may be stronger to allure unto them the hearts of all those that have any love of good things within them: which are in the place above named recited as fruits that follow the receiving of the Gospel. By this we have some taste of those blessings of God, which we do receive by means of magistrates, how many they be in number, and how worthy in deserving.  
From this sight, must arise the true honouring of them: for so doth the Apostle teach us to the Romans: who▪ when first he hath taught that the magistrate is appointed for the terror of the evil and praise of the good, 
Rom. 13.3.  he concludeth, that therefore we must be subject unto magistrates: not only for fear of their punishment, but also for conscience of the good that they do unto us, lest (as sayeth Chrysostome upon those words) thou shouldest be unthankful toward a benefactor.  
It were too long to stand upon the benefits that other inferiors receive from those whom the Lord hath set above them: only this do I require of all inferiors, to enter into some diligent consideration thereof: in so doing, I am sure that they shall find them far to exceed the opinion that before they had of them.  
It is therefore very meet and requisite that our duty towards them in all things should be such, as may well be called a true honouring of them, and a right regard of so great benefits as we do receive by them. The opinion of those men who restrain honour only to some civil outward gesture of the body is so frivolous and vain, as it doth scarce deserve the honour of an answer. That honour is not only seen in civil gestures of the body, but also in outward deeds to be done: 
1. Tim. 5.17.  as may appear in the first Epistle to Timothy, where the holy Ghost (speaking of the maintenance of them that labour in the word) calleth it Honour: affirming that such do deserve double honour. And in the same Chapter he admonisheth Timothy to honour widows that have no kindred to provide for them, meaning that he should see so good provision to be made for such, as they might take themselves honoured therein.  

Matth. 15.  And our Saviour Christ reproved the pharisees as contemners of the commandment of God, (commanding parents to be honoured) when they gave counsel to their children to offer up those things in the Temple, which aught to have been bestowed towards the relief of their poor parents. By these testimonies we may clearly see, that such things as do witness our great regard, and loving affections towards others, are justly called by the name of honour, and they truly honoured therein▪  
There is a promise annexed to this commandment, that it shall go well with such as honour their superiors, and that their days shall be prolonged here upon earth. The promise, in equity is very well answering to the thing itself: that those who are thankful to the instruments of GOD, whereby he hath either begun, continued, or any way blessed their life, should have the blessing of many good days: and that they who are unthankful to those his instruments of life, should in justice be deprived of the benefit of living, being so unthankful and undutiful to the instruments thereof.  
The transgression against this commandment, threateneth the shortening of life unto the rebellious and disobedient: which punishment (if it be not executed against his person) will not fail to find out his seed and posterity, in whom he is said after a manner to live.  
Contrariwise, obedience to our Parents, continueth us & our posterity, according as it is written in jeremy: Because ye have obeyed the commandment of jonadab your father, 
jere. 35.18. &. 19  therefore thus saith the Lord of hosts the GOD of Israel. jonadab the son of Rechab, shall not want a man to stand before me for ever. A great blessing of God to have a heir male of our own seed wherein our name may be continued unto many generations. The Verb that here is translated of a Verb Passive, hath usually in the Scripture the signification of a Verb Transitive: and therefore thus it may very well be translated: That they (meaning thy Parents) may prolong thy days, making the continuance of our life, as it were the gift of Parents, approving the honour that their Children give unto them: and so it is here attributed unto jonadab as his blessing and benefit, that he shall not want a man to stand before GOD for ever, notwithstanding the obedience were in his Children. Whereby we are taught so to walk dutifully and thankfully towards our superiors, as they may be compelled to approve it, and so to bless it with many good days. For the Lord to get this honour of inferiors to their superiors, hath (as it were) put this benefit of long days into their hands, and maketh it to follow their approving of that thankfulness, which they receive from their inferiors.  
This threatening of the Lord, may not only bring a terror unto rebellious subjects, and disobedient children, which live in the displeasure of their superiors, justly conceived against them: but also unto those (who notwithstanding they have committed nothing that justly may displease them) yet have not done any thing that may justly challenge approbation and liking from them. This curse (of cutting off the length of their lives, either in their own person, or in their posterity) most justly falleth upon such, as greatly regard not the consent of their parents in that weighty matter of marriage. Parents have here to learn the bringing up of their children in all obedience and reverence towards themselves, jest by their too much lenity, they bring such an infection into their children, as will not depart from them, before it hath brought them all unto the grave, that there be not one man of their seed left to continued their name.  
This blessing (of many good days promised to obedient inferiors) is so far forth performed, as it may be a blessing unto them. For sometime God in mercy taketh away obedient children in their young years, that they should not taste of the afflictions that he meaneth to bring upon the land: or jest the iniquities of those days should pervert them. 
Deut. 5.16.  In Deuteronomie unto the promise of long life are added these words, That it may be well with thee, promising them benefit of long life no longer, than it shall be for their weal to enjoy it.  
So likewise it may come to pass, that a disobedient child may live long, to taste of the grief of disobedience in his own Children, to suffer exile and banishment, or some one great punishment or other: or else that his wickedness may grow yet riper to revengement, so that it be no longer a blessing to enjoy such days. We must remember that all this which hath been spoken of obedience, and the blessing thereof, must be limited so, as in obeying them we do not disobey God, and go contrary unto his word.  
This commandment also bindeth superiors unto their inferiors. For those gifes of God that come with special direction to be employed unto certain persons, (as do the gifts of inferiors) cannot in equity, but have some special consideration from them again, upon whom they are thus especially employed. Hereupon ariseth the particular callings that be, when by reason of particular benefits and blessings which we receive of particular persons, we become indebted unto them again for several duties, more and above those general duties which we own unto all men.  
This commandment comprehendeth all particular callings of what condition soever they shallbe. For the law being a perfect rule of righteousness, cannot content itself with general duties alone. When this duty from superiors is not given to them that be under them, it cometh often to pass by the just judgement of God (and yet with the inferiors their great sin & heinous offence,) that they become unthankful, undutiful & rebellious against those that be set over them, armed by the just judgement of God to deny duty unto them, from whom they have received none. masters complain of the unfaithfulness of servants, and yet was there never any time when servants had juster cause to complain of undutiful masters. For where are those masters to be found that have any just regard of the sweat of their servants, (which is their blood) bestowed in their service? How slenderly are they recompensed, when they have spent their young years, (the flower of their life) upon them? yet even reason would, that seeing the Lord hath laid the maintenance of their life upon their labour and travel which their masters have eaten up, they should not be so cruelly unkind, as after their long service to send them away with an empty hand. I omit to speak how little the care is of bringing them up in the fear of God. The number of those parents which carefully perform this duty towards their children, to make them learned in the law of their God is as small. And where shall we find any number of such Magistrates, as employ themselves to terrify wickedness and wicked men, and to encourage the good in their goodness? These things are as well due from them, as the other duties before recited belong unto them.  
There is also generally required of all superiors, that loving dealing and behaviour towards their inferiors which may witness that they are not unthankful for those special benefits which they do receive from them. For if love (which hath in it special good will and liking) be commanded towards all men in general, there must of necessity be a greater measure of it between those, that are more particularly employed the one upon the other. This loving regard of them outwardly declared in deed and behaviour, must come in as a supply to help to bear and sustain the weight of labour & subjection, which the nature of man otherwise can hardly digest, as in a man's body more labour or cost is bestowed about those parts that have the least beauty and form in themselves, in so much that those parts, which (as they are of themselves) dare lest abide the eye, are set forth with more beauty to the eye, thereby (after a manner) having recompense of their want in the body, so in the body of the common wealth, and in the society of man, tender regard of superiors and amiable affection towards those that be under them, should bear up a part of that heavy burden of subjection and service.  
The gifts and graces of God in others crave also honour from us. For being fellowe-members of one body, we have our benefit, and far the better for the several gifts of others. For the Lord hath made such a division of his gifts, as that he hath laid a necessary part of the welfare of every man out of himself in some other: the lack whereof, maketh him maimed in himself, & therefore forceth him to seek unto others, for his perfect form & just proportion. These gifts of God we are not only bound to see and behold, but also to subject ourselves in modesty unto them, even he that hath more unto him that hath less, as it is written to the Philippians: In meekness of mind let every man esteem another better than himself. 
Philip 2.3.  And to the Romans, In giving of honour, let one go before another. 
Rom. 10.12  There is as great a cause why the aged should be honoured in his knowledge long time experienced in good things, as the young man for the ripeness of his wit: and therefore men must mutually reverence the gifts of their fellow brethren, if love and liking shall be any long time mutually upholden. That is the cause, why in the same verse when the Apostle had persuaded us to brotherly love, immediately hath these words: In giving of honour, go one before another: as if the one would not long continued, where there were not the other. There is no one thing that our nature can less like of, then to be under contempt, and that nothing should be espied in us for the which men would regard us: wherefore it standeth all upon, to travel so in finding out the goodness of the gifts and graces of GOD in other, as their hearts may in unfeignedness yield reverence thereunto: and also thereby to make a defence against infirmities which willbe in flesh and blood, that there may be bearing and forbearing one of another, by love & reverent regard had to the gifts of God's grace in them.  
Our nature is no better inclined in duties towards men, than it is (as before we have learned) in duties towards God. For we are given to seek to have ourselves honoured in our calling or gift whatsoever, but little to regard, nay even to envy the honour of others: which we shall then discern, when any shallbe compared with us, and made either superiors, or else equals unto us. And therefore when it pleaseth God to call any of his unto the hope of his kingdom, he letteth them see their corruption even in this commandment, so as they are forced by the sense and feeling thereof to give over the claim of salvation in the title of their works, which have no promise if they do not perform the whole law and every work thereof throughout the whole course of their life. For it is written in Deuteronomie, 
Deut. 27.16.  Cursed is he that confirmeth not all the words of this law to do them. And I would willingly learn what man there is that can truly say, that he hath neither done nor yet left undone any thing, either to his superior or inferior to men of greater gifts or less than himself, which did bewray want of honouring of them from his heart. The lord also causeth those whom he calleth, both carefully to stand in watch against their infirmity, jest it should burst forth to the dishonour of God, & likewise more heartily to require a ready and willing affection to procure the honour of his name, by walking dutifully in this commandment.  
And if the outward work of this commandment should be attended upon of any never so diligently, & yet God's glory not sought therein, it would profit us nothing. For if we give men their due, and in the mean time deny the Lord his, what availeth it us? Therefore those former four points (wherein his glory consisteth) contained in the former commandments, must of necessity be joined with all duties unto men, which are: First that we acknowledging all our welfare to come from the Lord alone, do depend wholly and only upon him. Secondly, that in love of him for his mercies we begin to obey him after his word. Thirdly that his glory being the mark we shoot at, make us careful in all our works, so to do them as he may have honour by them. Fourthly, and last of all, that in true acknowledging and travail in subduing of our own corruptions (which will not altogether be sundered from our ways and works) we humble ourselves in our best obedience, that the Lord may always retain the praise of the free and undeserved working of his grace.  
Now let us pray unto our heavenly father, that we may truly see and bewail the little reverence and regard that we have had both to superiors and inferiors, becoming thereby not only unthankful unto them, but also unto the Lord, who hath placed such graces for our benefit in them: and let us crave of him, that we may not only obtain more power to suppress the same, but also may be enabled from him to sand abroad such fruits of true reverence and honour, as may come to the sight & hearing of many, to the great praise of his name.   

The sixth Lecture upon the thirteenth verse.  13 Thou shall not kill. 
THe former commandment hath given forth instruction for particular callings, from which (by reason of more particular employing of benefits mutualy one upon another) there ariseth more particular duty of the one unto the other, then that which every common man may claim unto himself. Now we are to be instructed in those duties that generally we do own unto all men: amongst which, this commandment of not kill hath the first place, wherein we are forbidden to do any violence, injury or wrong to the body & life of our neighbour: and commanded to defend, maintain, and cherish the same. It is to be observed, that the Lord bidding us show forth love unto our neighbours, hath not left it unto us to devise wherein to pleasure them, but hath set down what things are most dear unto them: that by our help given for the preservation of those things safe unto them, and in benefiting them therein they may have true trial of the love and affection that we bear unto them. Our neighbour therefore in this consideration is not shut up in the alone flesh & blood of the man, but the duties of neighbourhood reach unto the life and body, wife, goods, and good name of the man. Neither is love the not hating or not hurting of a man, but the helping and furthering of him to receive more comfort in those things above recited: over the which every man is so tender, that being in any of those annoyed, he can no longer accounted himself as a man loved or regarded of the authors thereof: For he himself is upholden in life and liking by the comfort of them. The Lord (in forbidding murder) forbiddith also all violence, cruelty, and wrath towards our neighbour: labouring in the detestation of this greatest evil, to work in us a hatred towards all that be of any affinity with it: and therefore not letting us see them, but in that form which may most fear us from them, putting upon them all that fearful form of murder. The punishment of the offences against this commandment, will help us to judge the greatness of the same. Touching the murderer, it is said in Leviticus, 
Levi. 24.17.  He that killeth any man he shallbe put to death. Violence bursting forth into extremities of dealing, in the old law was punished with the like of that that was done what kind soever it was, according as it is written in Leviticus, If a man 'cause any blemish in his neighbour, 
Levi. 24.19.  as he hath done so shall it be done to him, breach for breach, eye for eye, tooth for tooth, such a blemish as he hath made in any, such shallbe repaid to him, whereby the offender was drawn to the better consideration of that grief which he had brought upon another, in feeling the displeasure thereof within himself, and also feared the more from offending, being well assured before, that he could offer no great wrong unto his neighbour, which self same in so doing he should not bring upon his own head. This punishment doth not only declare the unlawfulness of violence which here is forbidden, but also by that punishment which the just Lord did appoint for it, we see how great the offence is which hath had such a punishment appointed for it from the justice of God, that more account may be made of such injuries, then commonly there is in any place. In this commandment is forbidden all cruelty: and therefore in the punishment of certain offences, there was a number of stripes appointed, which in punishing they might not pass: as we read in Deut. 
Deut. 25.2.3  So doth the Lord abhor cruelty, that he would not have it covered, not not under the cloak of justice & zeal against sin, which under that pretence might be shadowed, if in any respect at all it were to be maintained. This law was so religiously observed amongst the jews, that they would always give one stripe less unto the offender whosoever. And therefore forty being the number of stripes which they might not pass, the usual punishment was to give forty save one, which number they did not exceed, not not in punishing of Paul towards whom they bear so deadly hatred: 
1. Cor. 11.24  as he testifieth of himself to the Corinth's, Of the jews (saith he in that place) five times received I forty stripes save one. Thus would the jews give out some signification how they did abhor cruelty, being very unwilling to be publicly noted of that crime, how bloody soever their hearts were, not not at that time, when as they might have had some shadow, in pretending the zeal of justice for their fact. But Christians must abhor that in deed, which these in show would be thought to be far from. 
Levi. 19.14.  Cruelty was restrained, in that which we read of in the nineteenth of Leviticus, (of not putting a stumbling block before the blind, nor reviling the deaf:) for such wants get compassion amongst all those in whom there is any humanity or pitiful inclination. Those therefore must of necessity be cruel and savage, that are so far from any touch therewith, as that they can abide to increase it, by insulting upon them and adding more torment unto them. To repress cruel dealing, it was forbidden them to withhold the hire of the poor and needy hired servant, 
Deut. 24.15.  as it is written in Deuteronomie, Thou shalt give him his hire for his day, neither shall the sun go down upon it: for he is poor and therewith sustaineth his life, lest he cry against thee unto the Lord, and it be sin unto thee. 
Exod. 22.21  To the same end was the commandment given in Exodus (for not vexing nor oppressing the strangers, widows, and fatherless children) with this threat, If thou vex or trouble such and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shallbe widows, and your children fatherless. 
Exod 22.26  For the same cause, in the same chapter they are commanded to restore the garment taken to pledge before the sun go down, This is his garment for his skin (saith the Lord:) Wherein shall he sleep? therefore when he crieth unto me I will hear him: for I am merciful. 
Levi. 25.35.  The commandment that was given in Leviticus (concerning those that were impoverished & fallen into decay) to relieve them, but in no case to take usury or advantage of them, had in it the same purpose and end to meet with cruelty and unmercifulness. For every such condition hath in it matter to move us to pity & compassion: which occasion is taken of the good, as offered them from the Lord to declare whose children they are by being merciful even as their heavenly father is merciful. 
Matth. 7●  But when men are so far from compassion and mercy, as being provoked by present and visible occasion offered, they do not only shut up the bowels of compassion against them, but even make a pray & spoil of them, most cruelly increasing their misery, it is a plain proof that there is no drop of humanity, and much less of Christianity within them. To conclude this speech of cruelty, that which is written in Deuteronomie 
Deut. 25.  (of the mouseling the mouth of the Ox that treadeth out the corn) and is applied by Saint Paul to the Corinth's, 
1. Cor. 9.9.10.  to prove that the labourer may not be denied his hire and wages for his pains, maketh plainly against cruelty, & battereth down all the walls of unmercifulness, that are so strongly upholden by the general practice of so many nowadays. For what man almost is there of any worship or wealth, who thinketh not that he may lawfully use his tenant, or poor neighbour without any wages? yet the prophet jeremy pronounceth woe against this kind of cruelty in these words: 
jere. 22.13.  Woe unto him that buildeth his house by unrighteousness, and his chambers without equity: he useth his neighbour without wages, and giveth him not for his work. It is nothing so cruel a fact to rob a stranger, whom thou knowest not, as to suck out (by his labour) the blood of thy friend and neighbour, and after to send him away without wages. If such buildings stand upon unrighteousness, (as saith the prophet,) it is to be feared that many a fair house in this land hath such a ruinous foundation, as threateneth the destruction of the owner. This kind of cruelty how heinous it was in the sight of God, and what plague it might bring in justice upon the things that were in such unrighteousness accomplished, did job very well understand, and therefore saith.  

job. 31.39.  If I have eaten the fruits of my land without silver, or have grieved the souls of the masters thereof, let thistles grow in steed of wheat, and cockle in steed of barley. 
Prou. 12.10.  A righteous man (saith the holy Ghost) regardeth the life of his beast, but the mercies of the wicked are cruel. If he neglect not his beasts but giveth them food in due time, much less will he neglect his family or servants, in defrauding them of that, either in meat, or wages, that is convenient. These examples that now I have alleged, as they spring from an unmerciful heart, and tend to the unjust grief and molestation of the body and life of our brother, so are they directly against this commandment. Notwithstanding, as they bring damage unto him by detaining that which is his due, they are against this commandment also, Thou shalt not steal: so that it is not unpossible for one kind of action, to be guilty both of murder and theft.  
The negligence of man, whereby his neighbour receiveth either loss of life, or hurt of body, is forbidden in this commandment. The reason is very good. For if the Lord hath lawfully and in equity laid upon us the care of our neighbour his life, by good right may he require at our hands the wilful neglect thereof. The punishment of such wilful negligence towards the life or body of their brethren, was most sharp and severe in the old law, as we may see in Exodus, 
Exod. 21.28  where the mans own life must answer for the life of his brother who perished by his negligence: according as the example is set down there, of a man not keeping up his ox which he knew was wont to push. If the ox were wont to push in times past (sayeth the holy Ghost) and it hath been told his Master and he hath not kept him, and after, he killeth a man or woman, the Ox shallbe stoned, and the owner shall die also.  
In this offence of negligence are all those transgressors against this commandment, who by. delaying to take up matters in controversy or suits of law with all possible speed that may be, do by their negligence give occasion to the frail nature of man to commit murder or some other mischief, against him with whom he is in controversy. And if careless negligence be thus dangerous, how hard a matter will it be to reckon with the Lord for deliberate purpose to keep men at variance and debate, that their gain may grow thereby? It willbe a hard matter to answer before the Almighty, if we have given occasion whereby our neighbour hath received loss of life. David's carefulness herein is worthily commended to all posterity, who when his men (breaking through the host of the Philistines with the danger of their lives) had brought him water to drink which he so greatly thirsted after and wished for, immediately powered it out for an oblation unto the Lord, and said, Let not my God suffer me to do this: 
1. Chron. 11.17.18.19.  should I drink the blood of these men's lives, for they have brought it with the jeopardy of their lives: therefore he would not drink it. A notable example to fear us for being occasion to any (though servant or inferior) rashly to hazard his life either for our profit or pleasure.  
In this commandment the Lord is not only careful to have obedience from our hands, but also from our hearts and tongues: so that both thoughts and words must come under subjection unto him, that neither of them be infected with malice which the Lord so hateth and abhorreth. For we must interpret the Law, according to the nature of the Lord who is the lawgiver. Man, by reason that he only seeth the deed and cannot discern of the heart, maketh laws for the outward doings, and punisheth them alone, 
jerem. 1ST  without proceeding further: but the Lord, who searcheth the heart and reins, maketh laws for it, and punisheth even the consent of the heart going against his law: in as much as the Lord hateth the evil itself, he cannot but abhor it wheresoever he shall find it, whether in heart, hand, or tongue. It is written in the Epistle of S. john, 
1. john. 3.15  That whosoever hateth his brother is a manslayer. We see then that not only gross evils come into reckoning before the Lord, but even hatred settled in the heart, although the hand hath never been stretched forth to execute the same, neither cometh it before him as some trifling thing which doth not greatly displease him, but appeareth monstrous, having none other shape upon it, nor other account made of it then of murder. Thus must we think of hatred consented unto in the heart, that it hath a bloody face in the sight of the Lord, and therefore is to be abhorred and loathed as the cruelty of murder. This was the cause why the Lord forbidding hateful & malicious thoughts in this commandment would give it none other name than murder, teaching us that howsoever we nurish such thoughts & make small account of them, yet his judgement is plain that they be no better than murder, when the heart is settled in them. 
Matth. 5.22.  In the Gospel after S. Matth. we see how the Lord hateth words proceeding from malice and anger. Whosoever shall say Fool unto his brother (saith our saviour Christ) shallbe worthy to be punished in hell fire. Hatred towards our brethren is so grievous in his sight, that it staineth and defileth whatsoever it toucheth, be it word, or thought: and maketh it so heavy that the Lord can no longer bear it. And because words bewray that which lurketh in the heart, and bringeth it to light that otherwise would not so easily be espied, we must keep some good watch over them, that from thence we may be led to the privy chamber of the heart, to see how all things go there: for of the abundance of the heart the mouth speaketh, so that there is no outward thing, that can bring us sooner to the sight and speech of the heart, then can the tongue itself: which if it be infected with hatred or disdain, sure it is that all things are not well at home in the heart: and therefore all men must observe the inclination of the heart by the usage of the tongue, that when it cometh abroad casting forth hatred, wrath, and debate, we may with speed return to the fountain, that is the heart, to purge and cleanse the same: because we are sure, that from thence the tongue receiveth all poison. If we shall prevail much in suppressing hatred both in our heart, tongue, and hand, yet is not that all which is here commanded. For the Lord in forbidding murder, meant not to stay there, but in removing hatred, his purpose was to make way & passage for merciful dealing towards the life of others. And necessary it was that he should give us warning of that stumbling block which lieth in the way, jest we suspecting no such matter, should have imagined that there would have been true care for the life of our brother, where there was no victory before over our own disposition which is altogether otherwise given & inclined. The true proof whereof we shall then have, when our affections shallbe stirred up by any dealing which shall mislike us. For then we shall well perceive wrath to be mightily working in us, which before (because it had peradventure no great matter to work upon) we thought that we had been altogether void of, or at the jest not greatly infected therewith. But now in this manner of speaking used by the holy Ghost (who battereth down hatred, when his purpose is to build up love) we see that there will be no passage to any loving dealing in truth, but by treading down of our contrary affections, which are noted to be in us by the form of speaking. For to what end should the holy Ghost will us to do no murder, if there were no disposition in us thereunto? This is the cause why the holy Ghost dealeth so plainly with us, in telling us what we are, that our care may be great to reform it. And when we shall have profited any thing herein, it may be acknowledged from whence we had that, which we are assured was not to be found in our nature. The holy Ghost therefore in this place detecteth our nature of want of love, nay, of hatred & cruelty, which otherwise we should not have marked no nor suspected ourselves of it, if we had not had warning from the almighty that our nature is poisoned therewithal. For if a man (not fearing God, yet otherwise of good understanding to conceive the truth of things) be demanded what his opinion is of himself, whether he be prove & bend to hatred, & whether he findeth his nature greatly inclining thereto or not, he will with great protestation constantly affirm, that in him (he thanketh God) there is no such matter: abjuring it, with admiration and wondering how any man should be brought to think so of him: & thus in the not understanding his own corruption, he seeth not what need he hath of a saviour & redeemer, and therefore whatsoever he sayeth, is in deed and truth unthankful for that benefit, while in finding no great thing amiss in himself, he cannot see what way he should so greatly be beholding to a saviour that would answer for his transgressions, which in his own opinion is no great matter to do, they being either few, and so borne out in the number of those good things which he hath done, or else none at all. Moreover, if we shall have done something, or diverse things that may be thought loving and friendly, yet if the inclination to wrath (which is by nature in us) be either not known, or being known, the strength thereof shall not be subdued, and the sting pulled out that it reign no more within us, we shall never be provoked by any evil dealing of others, but that forthwith (letting the rain go to our heart) we shall dishonour his name in following the rage of our mind contrary to the law of our God. So might it come to pass that a man (having some good opinion of himself, for some outward things, but never tried with injurious dealing of another) might take it to go well with him, when notwithstanding this corrupt nature of his standeth whole in her full force and strength, being never a whit subdued unto the spirit, as he well perceiveth when that any great occasion shall be offered to try him with all. We see then how just cause there is, that the Lord should admonish us of this corruption of hatred which is within us: not only that we should see the benefit of our Saviour and mediator, but also that subduing it and treading down the strength of it, we might find free passage, to do and not to be removed from doing the works of mercy and love which are here commanded, even the contrary of those that (as we have heard) were forbidden us. We are commanded to have care of the body and life of our brother, to maintain it as his necessity shall require, and our ability can perform, remembering that the Lord hath committed that care unto us.  
The jews were commanded to make places of refuge and defence, 
Deut. 4.  where the guiltless persons might have protection against the rage of them who pursued them unto death: that (as it is written in Deuter. 
Deut. 19.10 ) innocent blood be not shed within their land, and lest blood should be upon them: (for these are the very words of the text in that place) signifying that the not regarding and providing for the safety of their life were matter sufficient enough to make them & their land guilty of their blood, that thereby they might well understand that the care of their brethren's life was commended unto them, not without great danger, if there were to be found any negligence therein.  
Merciful dealing is here commanded towards all, but especially towards inferiors, widows, fatherless children, and those that be in any great extremity. A notable practice we have of this in the person of job suffering his servants to plead their right, 
job. 31.13.  and to maintain their good cause before him: not using his authority to oppress them, and cruelty to execute his rage, without regarding the equity of their cause, only standing upon his own authority over them: If I did contemn the judgement of my servant, and of my maid, (sayeth job) when they did contend with me, what then shall I do when GOD standeth up? and when he shall visit me, what shall I answer? he that hath made me in the womb hath he not made him? Here is the true trial of a merciful man: for it is no commendation, not to offer wrong unto those who are our equals and able to match us, but then have we true trial of our affections that there is some mercy in truth within us, when we shall show pity and compassion towards, those whom (for our authority or place that we be in) we might easily oppress: when we shallbe kept from fleshing our affections upon those that lay open unto us, having no fence of power or credit, that is sufficiently able to hold us. His example of compassion is no less commendable towards all of them that were in any great want or extremity, as the holy Ghost (under his person) witnesseth in these words: 
job. 29.12.  I delivered the poor that cried, and the fatherless: and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widows heart to rejoice. The jews were bound to declare their compassion towards their brethren, by that law which commanded them to lend their brother that was needy amongst them, sufficient for his need: taking for assurance, a pledge which he might forbear, as appeareth in Deuteronomie: 
Deut. 15.8.  where they have a straight charge, that when the year of jubilee should approach (at what time all men were charged to release their debts) they should not at that time shut up their compassion from him that would borrow for his need, but frankly give unto him notwithstanding the year when all debts must be released be even at hand. There is a promise added to encourage them, that for so doing the Lord would bless them in all that they should put their hand unto.  
They were charged also to relieve their brother or the stranger that dwelt with them, who was fallen into decay, forbidding them in express words to take any usury or increase of such, either of money or meat, 
Levit. 25.35.36.  as appeareth in Leviticus: using their goods to such comfort of their brethren, as might well witness the love that they had unto them. The law and commandment that was given to this people at the time when they had made an end of the tithing of their increase, doth declare that they had in charge from the Lord, to relieve with their goods, the Levite, stranger, fatherless and widow. 
Deu. 26.13.  For in Deuter. before the people should crave of God that he would bless their land, they must protest in set words that they had given unto the Levites, stranger, fatherless, and widow, accordingly as he had commanded them, and so proceed after declaration of this their obedience to his will, to crave his blessing for the people and the land: thus using their goods to the commodity of their brethren, in lending and giving according to God's appointment, they did give apparent tokens of love towards their neighbours. The Apostle Paul will not acquit him that hath stolen if he shall steal no more, but chargeth him that he shall labour that he may have some thing to give to him that needeth, that way to practise love and the works thereof upon his needy brethren. It is not only therefore the duty of richmen to give something toward the relief of the needy, but even the poor must spare somewhat of their poverty to the comfort of Christ in his needy members: which be it never so little that they offered of their poverty (if there go a willing and a faithful mind withal) is much more acceptable to God, then great sums given from some wealthy men of their superfluity only, without like faith or love unto the Lord: as we are taught in the parable of the widow casting in her two mites into the treasury, which are justified by our saviour Christ to be more than all that the rich had cast in, because theirs was of their superfluity, 
Mat. 12.43.  but hers of her poverty. If any aught to be dispensed withal from declaring their love in this part, it is very reasonable that he (who by reason of his long loitering in acquaintance with stealing & idleness was become through custom which is an other nature, unapt for labour) should be discharged upon the maintenance of himself by some honest trade: yet notwithstanding, even he standeth charged from the Lord, to reserve some thing for the provision of his needy members.  
To encourage us to duty in this part of merciful dealing and giving to the needy, the Lord doth promise' that it shall be paid us again in our greatest need. For thus saith the Prophet Isay, If thou refresh the hungry and troubled soul, 
Isay. 58.10.  then shall thy light spring out in darkness. The Lord shall satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a spring of water whose waters fail not. A great blessing of God to be provided for in drought, a godly forcaste to lay up in prosperity that which we may be assured will not only come again, but also will be sure to watch that time, when for our need it shall be most welcome unto us.  
Who would not be content to give, if he might be sure to have it again at his most need? And behold we have letters patents from the Lord, under the broad seal of his blood, for the finding of that we have laid out for him, even in our greatest need. How can we then be slack in the liberal laying out of some thing for an evil day? according to the counsel of the holy Ghost in Ecclesiastes: 
Eccle. 11.2.  Give a portion (saith he) to seven and to eight, for thou knowest not what evil shall be upon the earth.  
Moreover, the sentence of that great day proceedeth against the damned persons in this form. Depart from me ye cursed into everlasting fire which is prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: 
Matt. 25.41  I thirsted, and ye gave me no drink: I was a stranger and ye lodged me not: I was naked, and ye clothed me not: sick and in prison, and ye visited me not. Verily, I say unto you, in as much as ye did it not to one of the lest of these, ye did it not to me. And if the promise cannot draw us, the form of sentence must necessarily provoke us to obedience herein. We learned before, that negligent delaying, whereby our neighbour is endangered in his body or life, was forbidden in this commandment: and then is speedy help and diligent using of the present occasion that is offered to do our neighbour good given us here in commandment. We have a singular example of this in the fourth of Hester, 
Hest. 4.14.  where Mardocai telleth the Queen, that if she should let slip that present occasion then offered her to do good unto the jews, she and her father's house should perish, and yet deliverance would appear unto the jews from some other place. In like manner job professeth that he had not caused the eyes of the widow to fail in long looking and waiting before their request were granted, 
job. 31. 1●  but had with all speed satisfied her desire: acknowledging it for a great offence, if he had been but slack therein, even such as if he should have been guilty thereof, might justly have brought a curse upon him.  
Our natural inclination goeth wholly amiss in this commandment as in the rest: which notwithstanding it lie hid in some more closely then in other, for all the it is not so cunningly covered in a ny, but that it is disclosed and discerned when occasion is offered. The man that is borne again unto the hope of everlasting life, doth so clearly perceive his infection herein, that both in heart & word he acknowledgeth the great necessity & benefit of a saviour & redeemer: being privy unto himself not only of many evil fruits the have appeared in his life contrary to this commandment, but also of a disposition within, that is naturally prove & inclined to offend herein. The hope that he hath in his mediator and saviour Christ jesus, doth not make him secure and careless in his sin, following the inclination of his own heart, but leadeth him to a continual strife and debate with it, because it is against the honour of his God and saviour, to whom he well perceiveth that he is only beholding for his salvation, and quickeneth him to all loving dealing which is so often commended and commanded of his good and merciful father.  
The natural man seeth not any such inclination in himself to wrath, or dullness unto loving dealing with his neighbours, as through the grief therewith driveth him to make much of the alone Saviour and redeemer Christ, but when he is charged with his offences that burst forth contrary to this commandment, he maketh light of them, and putteth them up in a common bag, saying, all men have infirmities: never so touched with it, as he can be compelled to magnify the grace brought by the alone mediator Christ, and much less is he driven to any earnest war with it, or great care to profit in the works of love, that are contrary to it.  
To conclude, this commandment if we shall do some outward things commanded here which shall obtain great commendation of many men, and for all that the Lord want his glory, which consisteth in the four points which were spoken of in the former commandment, it shall avail us nothing. Those things that appertain unto God, must of necessity go with those duties unto men that shall be accepted. Neither in deed can we hold out in these, except we have life and encouragement from the other. For the love that GOD is our God, tenderly favouring and plentifully rewarding us that be his, must make us to persevere in those duties which otherwise would not abide the reproaches and injuries of men, but would burst forth to requited them: and much less would we labour to overcome them and their evil, with our good done unto them. But this persuasion of his good favour towards his, and plentiful mercy which is to be showed upon them, maketh men willingly to forbear the ensuing and satisfying of their own corrupt affections, not envying the wicked their transitory delights, but prosecuting their course in his obedience, through all their reproaches, while they do well perceive what a plentiful recompense of reward abideth for them by the free gift of their God.  
The man that cannot be persuaded but that he loveth his neighbour as himself, performing all that is required of him in that behalf, must be sent to examine himself, if there have at no time appeared in him any cruel dealing, toward his inferiors, any neglect or delay in helping and relieving the distressed, if compassion hath always, as occasion served, drawn him to speedy relieving, by lending or giving, so shall he easily see into the error of his opinion.  
Now let us pray unto our heavenly Father, that we may so see into our cruel and careless disposition, that we may magnify the free mercies of our GOD in the forgiveness thereof: and also have power more and more to subdue it, that we abounding in all merciful dealing, may glorify him in this life, and be glorified of him in the life to come.  
H.I.   

¶ The seventh Lecture upon the 14. verse.  14 Thou shalt not commit adultery. 
WE have learned already, that the love which we own to our neighbour stayeth not in his own person alone, but proceedeth unto other things that be precious and dear unto him: in the which if he shall by us be annoyed, forth with in so doing we shallbe convict to be void of love and charity towards him. For the excuse is vain and childish to say we love the man, when we stick not there to vex him, where we know it cannot be but that some great grief of heart will come unto him.  
He that loveth a man in deed, dealeth tenderly with all those things that are especially liked of that man: fearing most of all there to offend, where he understandeth that he may the soonest displease. And because next to a man himself, his wife aught to be most dear unto him, the wrong that is done to any therein, cannot but have the next place unto the sin of murder.  
The greatness of this sin of whoredom shall then better be discerned, when we shall bring our mind from that account which is made of it with man, unto that judgement which the most just GOD hath set down of it in his word.  
It hath been observed in all times, and is to be seen at large in the old Testament, that the sin of adultery and uncleanness hath then abounded moste, when for their idolatry the people hath been under the greatest displeasure of the Lord. 
Rom. 1.24.26.27.  And if to be given up to this & such like kinds of uncleanness hath been the punishment of that most grievous sin of idolatry, we may soon conjecture in what account it standeth before the Lord. For it cannot be holden for a small offence before him, which he in justice taketh to be a due punishment for the greatest sin.  
The holy Ghost maketh the crime of theft, a small matter in respect of the offence of adultery: affirming theft to be subject neither to the like infamy and reproach with men, neither yet to the like grievousness of punishment from the Lord. And therefore when he hath spoken of the punishment that is due for theft, amplifying the other crime above it, he useth these words: But he that committeth adultery with a woman, 
Pro. 6.32.  he is destitute of understanding: he that doth it, destroyeth his own soul, he shall find a wound and dishonour, and his reproach shall never be put away.  
Thus the adulterer in his wickedness doth both undermine his own life, and also bringeth such a blot of infamy and reproach unto his name, as never shall be wiped out.  
It is not to be marveled at, if the holy Ghost make adultery a more heinous fact than theft: For therein men rob not others of their goods & substance alone, but of their honesty & honour. Neither rob they only those that are borne, but also those that are yet unfashioned in their mother's womb: from whom as they take all honour & estimation, so they procure unto them a perpetual blot of infamy, more and besides that that by their birth they become illegitimate, and cut off from the title and claim of many temporal benefits, which they are most cruelly deprived off, before that ever it was granted them to see into the benefit and commodity thereof: much less to take any comfort by the use and enjoying of them.  
What the stain was of infamy and dishonour that bastards were under in the old law, may appear in Deuteronomie, 
Deu. 23.2.  where it is plainly forbidden them, even to their tenth generation, to bear any office among the people of God. A cruel & heinous offence to rob so many generations of all estimation, all place of office & honour among the people of God: yet so much more heinous is the crime, because it is done by falsifying of the covenant of marriage, & canceling of the bond that was made by the Lord himself, for the performance of certain duties between party and party, being sealed and delivered in the presence of God, his Angels, and many other witnesses assembled for that purpose.  
Moreover, the adulterer as much as lieth in him maketh a stews in his own house, becometh a bawd to his own wife, directeth the eyes and hearts of adulterers towards her, in as much as it is a punishment justly befalling him from the justice of the Lord, if he shall have his own wife abandoned to the wickedness, that he hath brought upon another. Which punishment, David himself (though otherwise dear unto the Lord, 
2. Sam. 16.22. & Sam. 12.11. & .12.  and leading his life in uprightness, saving in that fault with the wife of Urias) was not free from, according as we read in Samuel. 
job. 31.9.10.  job also (acknowledging the justice of that punishment) offereth himself to suffer the shame thereof, if ever he sought to abuse any man's wife.  
But if it shall so fall out, that a wicked man in this kind of sin shall have a godly wife, whom the Lord shall preserve from this evil to yield unto the wickedness of others, yet is his fault never a deal the less herein, then if he should have fallen into that extremity of sin, because his deserving hath called for that punishment from the Lord, which the Lord in mercy towards her hath withholden. And in as much as the adulterer depriveth a man of the true comfort of his true and natural seed and posterity, can we imagine otherwise of the Lord, but that he will draw one sword or other upon some of his children, that shall never cease to pursue them, before it hath driven them in at the doors of death? job (speaking of this sin of adultery) sayeth, that it is a fire that devoureth all to destruction. 
job. 31.12.  So that by this testimony, the house of the whoremonger must be consumed, and there is a secret fire flaming there, that threateneth to devour before it hath done and made a final end: which men might easily see by sundry experiences in the world, if there were no word of God to lead us thereunto. The hope to hide this sin (which bewitcheth the ungodly, & leadeth them into this fire of God his wrath) must of necessity be vain, because the Lord himself hath taken upon him to be revenged of those that shall dare to break that bond of wedlock which he hath made. In the old testament the Lord did (by a special law made for the purpose) take upon him, 
Heb. 13.  not only the knowledge, revealing and punishing of this sin, even when it should be most secretly done without witness of any other man, yea or certain knowledge from the husband himself, but also the defence and clearing of the guiltless woman, oppressed & vexed with the unjust jealousy of her husband: who might present his wife (whether she were guilty in deed, or only in his jealous mind was thought to be so, before the priest, unto that trial which God had appointed & established for the end. After which matter solemnized with all the circumstances thereof, as it was appointed in the book of Num. if the woman were defiled in deed, then should her belly swell and her thigh rot: 
Num. 5.12.  if she were not defiled, then should she not only be free from this punishment, but also be blessed with fruitfulness, as appeareth in the same place. We see how greatly the lord doth abhor adultery, taking upon him to bewray the closest dealing in the wickedness that can be, and also what a care he hath of the uniting of their minds, who are become one by marriage, in ordaining a law to cure jealousy, and so taking upon him also the defence of the innocent party. That law is now ceased, but that same God doth yet remain, bearing the same hatred to that sin that he did before, & hath the like love to innocency that before he hath had. So that there is small hope to be had when God is become the searcher himself: when he who knoweth it, is an utter enemy unto it, and hath professed the revealing of it, yea and that more is, the just and deserved punishing thereof. It would greatly fear the thief, if it were noised that that man would search him, whom he doth well remember to have passed by and beheld him, while he was hiding of that which before he had stolen. We do not read through the whole testament, the like solemnity in the searching out of any sin, neither yet that in any other sin the party suspected was compelled to subscribe unto certain words of execration and calling for evil against himself, if he had offended, save only in this trial of adultery: which may both teach us in what place of sin to set this crime of adultery, and what measure of punishment to look for, after trespass and transgression made in this part. The punishment, which in the old Testament was appointed to be executed against it by the civil Magistrate, was death: according as it is written in Leviticus, 
Leu. 20.10.  The man that committeth adultery with another man's wife, because ho hath committed adultery with his neighbour's wife, the adulterer and adulteress shall die the death.  
In this commandment is not only adultery forbidden, which is, when one of the offenders is joined or betrothed to another in marriage, but also fornication when both the offenders are single persons. We have learned before, that it is usual in the commandments, under one kind of evil to forbidden all that be of affinity with it, and like in wickedness unto the same. Fornication is forbidden in express words in Deutero. 
Deu. 23.17.  There shall be no whore of the daughters of Israel, neither shall there be any whoorekeeper of the sons of Israel. The punishment of this sin of fornication which was so fearful among the people of Israel, is brought in of the Apostle Paul, to bring all men to such fear of God as may restrain them from it: 
1. Cor. 10.8.  Neither let us commit fornication (sayeth the Apostle) as some of them committed fornication, and cell in one day twenty three thousand. The life of man being so precious unto our merciful father, as it is, it can be no small sin that provoketh the Lord to proceed in judgement even to the death of twenty three thousand. And therefore is this notable punishment (notwithout great reason) joined to fornication, which was the cause thereof. For commonly, this sin is made as nothing, having natural infirmity set beside it, in the usual speech of men to hide it withal.  
But the holy Ghost doth not so match it in his speech, he doth not set it before our eyes in a cloak of natural infirmity, whereby we should the less fear it, but putteth upon it the garment that in deed belongeth unto it, even a cloak bathed with the blood of xxiii. thousand men. There is great diversity between these two cloaks: the one is far unlike the other: in the eyes of the holy Ghost, this sin is fearfully stained with much blood: in the sight of fornicators, there is nothing in it which is not natural and kindly: so diverse are their judgements, and so great is their disagreement of their opinions. 
1. Cor. 6.16.  The Apostle Paul reasoneth against fornicators by the worthiness of our bodies, which are the members of Christ: how great is that abasing and how miserable, to be divorced from Christ, and coupled to an harlot? Dee ye not know, (sayeth the Apostle) that he which coupleth himself with an harlot is one body, for two (saith he) shallbe one flesh. Most certain it is, that the body of an harlot can be no member of jesus Christ. And the fornicator, by the testimony of the apostle, is become one body with her, having the same conjunction with her in wickedness, that the husband hath with his lawful wife in holiness, and by the appointment of the Lord. There is great cause therefore why the holy Ghost should so earnestly persuade us to fly fornication, making the sin above all other to offend against his own body which doth commit it.  
Neither are these two especial branches of filthiness forbidden alone in this commandment, but also all other uncleanness and looseness of life in this kind and degree.  
The means also which bring them on, and do beget them, or being begotten do cherish and maintain them, are here forbidden in this commandment: as, the want of temperance and sobriety in apparel, meat, and drink, idleness, evil company, evil speech, and filthy communication: in the which, whiles we do cherrishe ourselves, not bridling our affections, we do tempt the Lord, and running upon the rocks that he hath forbidden, do hazard our chaste behaviour. For we have no warrant of his safe conducting of us under those sails of uncleanness, but threatening, that in so doing we shall make shipwreck of all honest and chaste behaviour. For to walk in such ways, hath no promise of protection from him: they are not the ways which he hath promised to prospero. It doth become a christian which looketh for mercy from Christ, to humble himself unto all such conversation as he is well assured that the Lord embraceth: that he may stand under certain hope of favour and mercy from his hands. For these things before recited and such like, are we forewarned of in the Scriptures to beware of, as those things that lie in wait to deceive us, and lay siege unto our good conversation to give it an overthrow. Neither is the assault so weak (as we suppose commonly) that it need not to be feared, but so strong as being continued, it prevaileth and corrupteth our good conversation, according as it is written to the Corinth's: Be not deceived, 
1. Cor. 15.33.  (saith the Apostle) evil speech corrupteth good manners. By this one example of evil speech, we may learn how to judge of all the rest. It is not lightly to be passed over, that he willeth us not to be deceived herein. For this watchewoorde signifieth that our nature conceiveth not so hardly of the matter, and therefore is the sooner to be deceived by it.  
This forespeeche (I say) pointeth out the ticklenesse of our corrupt nature, and is used of the Apostle elsewhere, after he hath given admonition to the faithful, for avoiding of the like matters, as filthiness, foolish talking and jesting, concluding with these words: 
Ephes. 5.6.  Let no man deceive you with vain words, for, for such things cometh the wrath of God upon the children of disobedience. We suspect no danger in these things: but the only wise God biddeth us take heed that we be not deceived. Can we now continued without fear of these enemies, when the holy Ghost hath descried the danger of them, with so many blasts of his own trumpet? or dare we say there will follow no harm, when the holy Ghost saith in plain words, that it doth corrupt good manners, and that for such things, the wrath of God cometh upon the children of disobedience? And even in this commandment we see, that the holy Ghost doth vouchsafe them none other name, than the name of adultery.  
For sure it is, that under this word they are forbidden by the testimony of all the learned: therefore it is well to be considered how the holy Ghost doth term it, and his reason why he will have it known by that name. Sure it is, that he is well acquainted with our nature, which is accustomed to make small account of great evils, and therefore to give them names accordingly, he is constrained to name the child himself, and call it adultery: willing us so to take it, and to think no better of it, whensoever we shall let the rain go to our affections, not restraining them in these and such like things. The Prophet Ezechiel saith in express words, 
Eze. 16.49.  that pride, fullness of bread, and abundance of idleness were the sins of Sodom, that brought down fire & brimstone from heaven upon them. Thus the holy Ghost writeth the means of uncleanness and filthiness, & blameth them for all that punishment, that followed their abominable uncleanness, and filthiness, not to be named: teaching us thereby, that we may not maintain this excessive eating and drinking, proud and wanton attiring of ourselves, and surfeiting, under the name of good fellowship, civil behaviour, and such like titles, but that we know them by the names which the holy Ghost hath given unto them, who knoweth better than we what they are, and therefore hath given them their names accordingly.  
Our nature (if we knew it as the truth is) needeth not to be made tame unto sathan by any such means. We are of ourselves inclined too much to embrace him, and nothing so wild that way as were to be wished. Being therefore so overtractable of ourselves, what madness is it to offer him those blocks of advantage, whereby his temptations with more speed & ease may mount upon us, and thus willingly to hold the stirrup to our own destruction? The heart of man (being the fountain from whence cometh good or bad) may not be suffered to go at liberty after unchaste thoughts, but must be kept in, with the fear of God. For out of the heart of man (as saith our saviour Christ,) proceed evil thoughts, 
Mark. 7.21  adulteries, fornication, uncleanness, a wicked eye. All these evils come from within, and defile a man. They are not therefore to be cherrished and followed after, but to be repressed and beaten back, of so many as fear the Lord.  
The danger is not only of the soul in time to come, but as experience telleth us, in cherishing of unclean thoughts, there is peril towards the reason and wit of man. For how often falleth it out, that men by giving themselves over unto these thoughts, become mad, void of wit, & reason, not able to govern themselves like other men? And therefore hath that virtue which represseth these affections, a name with the Grecians which carrieth with it the signification of that fruit and effect which doth follow it: which is, the preservation and safety of the mind. For moderation and temperance in this part, is the health and soundness of the mind and wit of man: which (while it is wanting) is either utterly overthrown, or else so feeble and weak, as every one may descry it, for the dullness and feebleness that is in it.  
Adultery being forbidden, the godly & chaste life of married folks must needs be commanded: which that it may be performed, Almighty God requireth of his children, that they do match themselves with such as fear him and serve him after his word: such hath he promised to bless. As for those that marry for riches, beauty, and such outward things, when there is not the fear and true worship of God joined withal, they have always tasted of most grievous plagues from the hand of the Lord. This unequal matching of the godly and godless (for so I call all of them that are not humbled to serve God after his word) was the cause of that universal flood which did overflow the world in the days of No, according as it is written in Genesis: 
Gene. 6.2.3.  Then the sons of God saw the daughters of men that they were fair, & they took them wives of all that they liked. Therefore the Lord said, My spirit shall not always strive with man, because he is but flesh, etc. Here upon we see the evil beginning, and the just punishment of such as pollute marriage, which should be kept in all obedience and holiness. For marriage is the nursery of Christianity.  
Now if the nurse be a dry nurse, not having any true fear and service of God, shall she not be guilty of those that starve under her hand? Or shall their cruel carelessness be unpunished that dare commit heirs of so great an inheritance unto such nurses destitute altogether of any nourishment fit and convenient for them.  
The learned give this reason (why in the books of kings there is so continual mention made of their mothers who were Kings) that the children are by nature given to follow much the inclination of their mothers, and that education which they receive from them: and therefore that diligent care should be had to make such choice, as were likely to bring the benefit of Christian education to their children and posterity. This is the first thing which is required to make a godly and chaste life in marriage, Even to marry in the Lord. 
1. Cor. 7.  As this choice is the beginning of a godly and chaste life, so love and hearty good affection is the thing that doth continued it. For the increasing whereof it was provided in the old Testament, 
Deut. 24.5.  that the new married man should not go on warfare, neither be charged with any public business, but be free at home one year & rejoice with the wife which he had taken, to the end there might be such uniting of minds, as afterwards were not easily to be fundered. This also had the Lord respect unto in that law, 
Num. 5.12.  which (as we have heard before) was made to cure the jealous affection of the man.  
This love shall then be surely continued when either party shall perform that which the Lord hath laid upon them, humbling themselves under the burden of obedience which he hath charged them withal: 
Peter. 3.7.  which is: for the man, (as we are taught by the Apostle Peter) that he give honour unto the woman as the weaker vessel, making a supply of her weakness, and that want which by nature she hath of many gifts granted unto man, by his love and hearty good affection declared unto her, even as in the body of man, the stronger members give diligent care and support unto the weaker: always taking heed that he suffer no contempt to abide in his heart (much less in his deed) towards her, who is fellow heir with him of the grace of life (as the Apostle witnesseth in the same place) & therefore may not have her life made (by contempt or outrageous dealing) so bitter and grievous as it may rather be called a curse, than a grace and merciful gift of God.  
But the chief cause which should move a christian moste, is, left their prayers and service of God be rejected: which cannot be acceptable unto him while there abideth wrath and displeasure in the heart towards any, but especially if there be jarring and dissension with those with whom we should be most at one. For prayer is the lifting up of pure hands without wrath (as the Apostle testifieth to Timothy. 
1. Tim. 2.8. ) The man behaving himself thus according to the commandment of God, shall do the duty which to him belongeth, 
1. Pet. 3.4.  to continued a chaste and godly life. For the wife, it is required by the apostle in the same place, that she be of a meek, gentle, and quiet spirit, which the holy ghost requireth her to be appareled withal, setting it in the place of all outward vain attiring of themselves, as that which is precious before God, and most able to allure the hearts of good men: affirming this to have been the attire of holy women in times past which trusted in god: who for that they trusted in him, committed them selves to the ornaments prescribed by him: not fearing contempt, but assuredly believing that in that his way, he both could and would give favour unto them in the eyes of their husbands. It is worthy the noting, that he maketh it the attire of them that trusted in God: for therein he plainly giveth forth, that the outward vain setting out of themselves, savoureth of mistrust and fear of contempt, whatsoever be pretended: and that (if they trust in God) they shall not need to fear that their meekness and quietness can bring any contempt with it, but that it shall be rewarded with liking from the Lord. It is also required that they be reverently subject unto their husbands in all things as was Sarai, who used such speech of reverence, (calling him sir,) as did witness of the heart that it did honour him: which if it be refused, neither is that benefit granted unto their weakness (of a head and guide) acknowledged, (which is great unthankfulness both unto God and to their husband) neither yet that government obeyed, which the Lord hath put them under, which is intolerable disobedience. The place therefore that they are in, must be acknowledged with all humility: and the duties laid upon them by the Lord performed, that there may be continuance of their godly and chaste love. Thus no occasion must be given unto sathan by either of them (through alienation of mind and breach of love in not performing their several duties) to make any way or passage to the ungodly and unchaste liking or using of any other. Young men shall then give themselves to the duties of this commandment, when they shall have learned sobriety & temperance, a gift that bridleth their affections in pleasures (as eating, drinking, and vain setting forth of themselves in apparel,) not suffering them to have all that they require herein, but cutting them short of that they would, yea, of some part and of that also which honestly they might have: always being short, rather than in any respect beyond that the is convenient for men of their degree, so that they need not to fear the judgement of any indifferent men, being always a good deal within the compass of their state and calling, but never without: giving forth testimony by that means to all men, of their modest, temperate, and sober mind, which the holy Ghost calleth the ornament of young men. And the Apostle Paul warneth Titus to exhort them unto this gift and grace of young years, 
Tit. 2.6.  a very profitable mean to drive away unchaste conversation. Women also are exhorted unto this temperance, and sobriety, and unto modesty, and shamefastness which is the root and beginning of it, by the Apostle Paul to Timothy: who willeth in that place, 
1. Tim. 2.9  that their apparel may speak and declare the shamefastness of their mind, which dare not put forth itself unto all that dignity and degree of countenance in their apparel, that most lawfully they might otherwise claim. For therefore it is called temperance, because it restraineth a man of his liberty. But in this our age, when almost all go as far as they may, and the most part both of men and women a great deal beyond their compass, where is this temperance and sobriety, which is so highly commended in the Scriptures, the very walls of pure life, and bars of chaste conversation? This may be bewailed of all men, but the disease is so universal, as it is impossible to be cured, if the lord shall not put to his mighty hand from heaven. It will be said that it is hard to measure these indifferent things: but the truth is otherwise, for the holy Ghost hath sent us a measure and meteyard, even shamefastness and temperance: so that when there is no moderation or temperance, but that by every indifferent judgement, they be as far as their estate can give them leave, when there is no shamefastness, but that they dare be bold to go without blushing as far as their place or ability can lead them, may we not boldly say, that they have left the Lord his measure? and therefore their attire and behaviour must of necessity be deformed in his eyes, how well soever it be pleasing unto themselves.  
This temperance is to be taught the younger sort not only from the mouth of the elder, but from their life and conversation: that they may be kept in those means which do uphold chaste behaviour: and therefore the Apostle Paul chargeth Titus that he stir up the elder both men and women, 
Titus. 2.2  to season young years therewith. Although this be the duty generally of all elder people, yet is it the special duty of parents to their children, by their teaching and example of life, thus to instruct them. And therefore in Deuteronomie it appeareth, that the woman that had offended in her father's house, 
Deu. 22.21  (the matter not being known before marriage) must be stoned to death at the door of her father's house. But and if her husband should wrongfully charge her, that he found her not a maid, after trial made to the contrary, he must pay an hundred sickles of silver to the father of the maid. The reward of her innocency, as well as the punishment of her wickedness, reaching unto the father, (for she must be stoned at his door) telleth us what duty belongeth unto the parents, in as much as they had their parr, as well in the dishonour as honour that followed the good education of their children.  
The Lord in forbidding us adultery, telleth us that our nature is inclined thereunto. For what need we to be forewarned of that, which we are in no danger of.  
It is required that we peruse diligently the course of our life, with due consideration how our intemperancy hath uttered itself in any of those things which we have now learned to be forbidden us, and also in diligent consideration, how prove and tickle our affections be thereunto, that we may in truth come from the opinion of ourselves, to betake us wholly to that perfect obedience of jesus Christ, to rest in it as that only, which can abide the justice of the righteous God: & then in thankful regard of those his mercies, manfully to set upon our in temperate desires for the mortifying thereof, that the Lord may have the honour of our moderate and chaste conversation. Which that it may so come to pass, let us call upon our heavenly father, saying.   

The eighth Lecture upon the fifteenth verse.  Thou shalt not steal. 
IT hath been showed before that our neighbour is not to be considered in his person alone, but in what so ever thing is dear unto him: as goods, good name, and such like: and therefore that the love which we must bear towards him, may not be towards his body alone, but also towards his goods: that our dealing with them may be so upright, as may declare in deed that we do love the man. For if any thing of his, passing through out hands, shall not find fidelity and faithful dealing, but deceitful conveyance of it or some part thereof to ourselves, can it be truly said, we love the man? there is no man that can so judge of it: that can I say persuade himself that he is beloved of those men, when nothing of his goods cometh to their hands, but it is sure to be fleeced, and to pay toll before it shall departed. The Lord therefore (commanding safe passage and loving dealing towards our neighbours goods, when so ever (according to the manifold necessities of every man, to deal and communicate with an other in buying and selling, or otherwise) they have occasion to pass through our hands) hath forbidden stealing, and all unfaithfulness in their goods: condemning it of want of charity and love towards themselves, whose goods are diminished by us, when so ever we shall have dealing with them. And because we go so closely to work, and are so cunning to deceive ourselves, imagining that we love our neighbours, when in deed there is no such affection in us, the holy Ghost is compelled as it were to trace us, and by such unfaithful footsteps as these be, to descry us. For when we are so often taken with untrusty dealing, and unfaithfulness, in our neighbour's goods, good name, and such like: is there not just cause to arrest us for not discharging this duty of love, which is so due unto them?  
This unfaithful dealing with the goods of our neighbour, how greatly it did displease the Lord, and with what laws he did restrain his people of Israel from the same, the statutes and orders of that government can best declare: from whence it shall not be amiss to take some help in the interpretation of this commandment. In Exodus we do read, 
Exo. 22. verse. 1.4.  that if any man should steal a sheep, and kill it, or cell it, he should restore for that one sheep, four: but if any man should steal an ox, and after kill it, or cell it, he should restore five oxen for that ox. The reason why he must pay more for the ox then for the sheep, was, for that his neighbour's loss was greater in the want of the one then of the other, as bringing more profit to the owner thereof. But if they were found with the thief alive, not sold nor killed, then must he restore but the double of the ox, ass, or sheep, for that his obstinacy in this evil did not appear so great, as when he should make sale of them, and turn them into gain.  
For it might be, while they were alive, that he being touched with repentance, would restore them again: but when they were sold or killed, the thief gave greater token of his impudency, and confirmed obstinacy, and the owner also was one degree further from any likelihood to come by them again. If the thief be nothing worth, and so not able to make restitution, then as it is there declared, he must be sold.  
Thus did the just God in the old Testament, by laws made for that purpose, and punishments appointed accordingly, declare his hatred of the evil, and in what reckoning it cometh before his judgement seat: that we might take light at his judgement, how to discern of theft, and how to judge of this kind of hatred towards our neighbour, that bewrayeth itself in so unjust dealing with his goods.  
The love that we must show forth towards our neighbour by dealing well with his goods, may not only be seen in this law (so sharply punishing the thief for his want of love evidently appearing in his theft and injury committed) but also in the law made for him, that should borrow any of his neighbour's goods. Which law did very well provide for faithful dealing with it, in punishing the contrary so sharply, as his unfaithfulness (how great so ever) should gain him nothing at all. For thus it is written in Exodus: If a man borrow aught of his neighbour, 
Exo. 22.14  and it be hurt, or else die, (the owner thereof not being by) he shall surely make it good. If it be an hired thing, he shall not make it good, it came for his hire. It appeareth here plainly, that the owner must have his loss made good of the borrower, unless his own eyes could testify, that the hurt or loss thereof came not through any default of the borrower. But he that shall lend for hire, must stand to the adventure of the principal if it decay. The reason is rendered, because it came for hire, and not of love alone, as did the thing borrowed. And therefore the reason is good, why he should not be charged in this case, as the borrower, to make good that which he hath hired being hurt or dead. Mark well I pray you this law of God for lending and hiring: that the borrower must make good things borrowed, if they decay, but not the hyrer. Mark it well I say, for this is the ground of many things that are to be spoken of hereafter.  
The equity of this law, bringeth great light to discern of the usuries that are so common at these days. In things borrowed (it appeareth by this law) that only the hurt or death of the goods was provided for. Here is then no help for money that is borrowed or lent, which perisheth not with use, but is still of the same value and worth that it was at the first delivery of the same. Besides that, if it were worse for the use, there is no more required but to make the decay of it good. How then can those who lend their money to usury (which decayeth not with use) claim any thing above that which was delivered? By this law of lending, their recompense was commanded only in this title, that the thing by lending was certainly known to be impaired. How dare then the usurers claim a right of recompense, under none other title, but that it was likely with the use thereof, that they might in that time, thus and so greatly have gained? It is the equity of God, to require no recompense for the use of things that are the worse with using, so long as there appeareth no casual hurt (as we call it) of the whole. What equity then must it be, that for things not worse with use, contenteth not itself, not, not with the whole? Here, in this law of God good will is no better recompensed, but that it be no loser: Shall a covetous desire then so richly be requited, as that it shall be sure always to come home a gainer? By this equity of God, when it is certainly known, that by the use of the thing borrowed, the borrower hath good gain, yet doth the almighty allow no return of commodity to the lender for that gain. By what equity then can the usurer claim gain for the use, yea oftentimes when it is certain there is no gain gotten at all? By this law of GOD, the lender could never gain: for there is no other proviso made but for his principal: by over practice, he is ever assured of gain. By that law, the borrower was assured of the gain that was to return to him: by this practice, the lender is oftentimes the whole gainer. If it be granted, that this law of God in borrowing and lending have in it any equity, this practice in borrowing and lending of money, must be condemned of plain wrong and injury, as directly standing against the same.  
If this dealing, shall fear the strict justice of borrowing and lending, and seek covert under the liberty of things let out to hire, it is also shut out there, and findeth worse entertainment. For hired things, because they go for hire, have not the ordinary allowance of the principal, if they shall decay, which borrowed things justly claim, because they come freely and without hire: therefore the law that we had of hired things, handleth the usurer more hardly, than that law of borrowing & lending. For here, because of his hire, he hath no hold of the principal if it decay.  
Thus if it should be granted that money may be hired, which I think never can be proved: yet must it be with hazard of the principal, according to the equity of this law. That by the equity of this law, (which is the equity of God) it can have no better allowance (if it shall be proved lawful to let it out for hire,) then to stand to the danger and decay of the principal, these reasons will plainly prove: The goods which naturally yield commodities in the use of them to him that possesseth them, as sheep, and such other, must stand to the adventure of decay, if they be hired: therefore much more must they do so, which naturally and of themselves yield no commodities.  
The goods that in yielding their commodities do spend and we are away themselves, are contented with their hire, and lay no claim to have the whole repaired. By what justice then may goods that are never a whit the worse for wearing, besides their hire, bind a man to uphold the whole? If it be equity, that those goods which naturally of themselves yield by use a certain gain, should not be charged with the danger of decay, it is against all equity, that those things which neither of themselves, nor yet with like certainty yield the commodity, should beside their hire, have the whole upholden. To conclude, if those goods which (by all men's judgement) may most lawfully have consideration for their use, be not better considered, it seemeth to me good reason, why those goods (which the most think are not at all to have hire for their use, and all men think, they may not so justly require it as the other) should hold themselves well contented, when their allowance is as good as theirs is, which best do deserve it.  
If any man shall reply, and say that some of great deserving in the Church of God, men of singular learning and judgement, have thought and taught otherwise: Let them understand, that there is no usury that is now in use with us that can be upholden by their doctrine. For proof whereof, I refer myself unto that, which is written by that worthy instrument of God Master Caluine upon this matter in his Commentaries upon Ezechiel Chapter eighteen: 
Eze. 18.  a man that hath said the most for the allowance of usury in some special cases, his words are these: Nunc videndum est, quando, & a quibus, accipere foenus liceat. Hîc autem valere debet sententia illa, neque passim, neque omnia, neque ab omnibus. Hoc quidem dictum fuit de muneribus: & lex illa imposita fuit praesidibus provinciarum: sed optimè quadrat huic causae. Non omnia igitur accipere convenit: quia si modum excedat quaestus, (quia id pugnat cum charitate) etiam repudiandus est. Diximus quoque morem & usum continuum, vitio non career. Iam neque passim, quia foenerator (ut dixi) locum habere non debet neque ferri in Ecclesia Dei. Deinde non ab omnibus, quia a paupere semper foenus accipere nefas erit. Now we must consider when, and of whom, we may take usury. And here that common saying taketh place, not every where, not always, not all things, not of all men. This was spoken of gifts: and this law was made for the rulers of provinces: but it agreeth very fitly unto this cause. A man may not therefore take all gain, for if it exceed measure (because that is against charity) it is to be refused: and we have said already, that often to use it, and to make a common and usual practice of it, can not be without fault. Neither is it to be allowed every where: because the usurer (as I have said) aught to have no place, nor once to be suffered in the Church of God.  
Moreover, it is not to be taken of all men, because it shall always be extreme wickedness to take usury of a poor man. This is the opinion of that man, who of all other giveth most liberty, and is thought to be most favourable in this cause. As for him that liveth upon usury, as the husbandman doth upon his husbandry, his judgement is that he aught to be thrust out of the society of men. Thus much for his judgement, whom some usurers in this matter pretend to build upon. We see in this commandment, what hedges and fences the Lord hath made for the safety of our goods, to reserve the propriety and benefit thereof unto ourselves: and to keep us also from witnessing any want of love, by breaking in upon any other men's goods, unlawfully. This want of love, witnessed by evil dealing with our neighbour's goods, was likewise provided for by laws made for their faithful dealing, that had any thing given them to keep. We read in Exodus, 
Exo. 22.7.  that if a man deliver his neighbour money or stuff to keep, and it be stolen out of his house, if the thief be found, he shall pay the debt: if the thief be not found, than the master of the house must be brought unto the judges to swear, whether he have put his hand unto his neighbours goods to defraud him of it or no: not being acquitted of that suspicion, before he had purged himself by an oath. But if a man shall deliver unto his neighbour to keep, ass, ox, or sheep, or any beast, and it die, or be hurt, or taken away by enemies, and no man see it, the owner (hearing him testify by an oath that there was no deceit of his part in the matter) must hold himself contented therewith. If it were stolen from him to whom it was given to keep, he must make restitution to the owner thereof, because therein appeared his negligence. If it were torn in pieces (which might be, notwithstanding his diligence were never so good) he must bring some part of it, and show that it was devoured, and in so doing, he is not bound to make it good, 
Exo. 22.11 12.13.  as appeareth in Exodus. These testimonies are here brought in, to testify how careful the Lord is of faithful and loving dealing with our neighbours in their goods, and to let us see and understand, that we are not so free from duties in that behalf, as commonly we are wont to esteem ourselves to be: but that we stand bound before the Lord, to leave records behind us of our loving affection towards them, when so ever by any occasion we shall have to deal with their goods.  
What natural man can be persuaded, that there is any conscience binding to restore goods that were put in trust unto him, if they should be stolen? What natural man would not fret and fume at this, that when his neighbour maketh request unto him to keep it, he should notwithstanding be bound to answer it if it were stolen, or be troubled for his goodwill, to purge himself before a magistrate by an oath, that there was no unfaithful dealing on his part with those goods? Would not flesh and blood storm at this, as an unlawful and unjust thing? But the just Lord, by these laws letteth us see that we stand more bound unto loving dealing with our neighbours in their goods, than our corrupt nature would willingly yield unto. And those laws are good glasses for us thus far to look into them, that we may learn that we are bound to show more fidelity and love towards our neighbours in their goods, than our corrupt nature can be brought with any goodwill to acknowledge.  
The negligence, whereby an other man suffered loss or damage in his goods, was accounted as a kind of deceit and injury before the Lord: & he was bound to make it good, through whose negligence it did perish, according as it is written in Exodus: 
Exo. 21.33.  When a man shall open a well, or dig a pit, and cover it not, and an ox or an ass fall therein, the owner of the pit shall make it good, and give money to the owners thereof, but the dead beast shall be his. What shall we then think of them that of deliberate purpose, wittingly and willingly shall bring damage or loss to their neighbours? when careless negligence (not being joined with any purpose to hurt or impoverish) is bound to make good the hurt and damage of his negligence, and yet nothing is so common now a days (even among christians and gospelers) as upon the lest grief or displeasure conceived, to force a man to spend his money and goods in suit of law. These men are far from fearing the punishment of negligence, while their deliberate purpose without any lawful cause to impair his wealth, is accounted as no fault with them, not not half the price of their displeasure, be it never so unjustly or without cause conceived.  
We have heard how careful the Lord is to make safe passage for our goods, whether they come within the coast of the borrower, receiver, or careless passenger. The same care hath he also of them, when they must pass by the buyer or seller. For even the buyers and sellers have charge to deal well with them, that there appear not lack of love towards the owners, by the their doings and dealings with their goods. And therefore our own greedy affections must not make the market, nor set the price upon the things that are to be sold, but the worthiness of the thing itself that is to be bought or sold, & the benefit that it is likely to yield to him that shall enjoy it, must strike the stroke.  
A law was given unto the people of Israel for fidelity and faithful dealing in buying & selling, as appeareth in Leviticus: 
Levit. 25.14.15.16.17.  When thou sellest any thing to thy neighbour, or buyest at thy neighbour's hand, ye shall not deceive one another, but according to the number of years after the jubilee, thou shalt buy of thy neighbour: also according to the number of the years of the revenues he shall cell unto thee: according to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt abate the price of it: for the number of fruits doth he sell unto thee. Oppress not ye therefore any man his neighbour, but thou shalt fear thy GOD, for I am the Lord your God. These are the very words of the text. At the year of jubilee every man returned again to his lands and possessions that he had sold and made away: therefore as that year was further off or nearer, so they bought and sold things dear or better cheap. And the reason and equity of this law is added: for (sayeth the holy Ghost) the number of fruits doth he cell unto thee, and those canst thou not have after the year of jubilee, and therefore if he should cell otherwise then after that rate, he should take in some money of thee, not giving any thing out for it: for the number of fruits doth he cell unto thee. As if he should say, he hath not right to take, but in regard of that fruit and commodity that doth come unto thee, by that which he doth cell thee. For he maketh this the reason (why he must abate according to the near approaching of jubilee,) because the other after that time, could receive no benefit of that which he bought: as if it were an undoubted truth, that there must be some equality of mutual benefit between the buyer and the seller, that a man may not take money for nothing of his neighbour, but must give him a penny worth for his penny. The year of jubilee is gone, with other the like laws made for the government of that people: but the reason and equity of this law standeth, and bindeth us to have conscience in our buying and selling, & not to let our covetous affection set the price upon that we have to cell.  
Out of the equity of this law, which yet remaineth, (being the equity of that GOD which cannot be contrary to himself,) it appeareth, that the seller must in selling look what commodity and benefit it is likely that the buyer shall enjoy by that which he selleth unto him, making conjecture thereof according unto the usual rate of those wares as they go at that time, and to increase or abate the price of his wares, or that he hath to sell whatsoever accordingly. For they must buy and cell according as the year of jubilee (which being once come they might no longer enjoy it) was sooner or later, increasing the price, if it were longer to that year, because the buyers commodity should increase: and abating the price, if the time were shorter, because the buyers commodity must be so much the less.  
By the equity and reason of this law, we may learn two rules, which will teach us to discern well of true buying & selling, & learn us to buy and sell in the fear of God & with a good conscience. The first is, that our covetous affection must not set the price of that we utter. For here we see he must have an eye to that time, when the others commodity must cease, and take his rule from thence: so that he is sent from himself in making of the price, and must look at an other. This is the first rule given us to buy and cell by, and is drawn from the equity of this law, which is the equity of our God.  
A marvelous good rule, savouring of love to our neighbour, and bridling self-love, which without regard of others, looketh to itself alone. If this rule were observed, then should these speeches cease in Christian mouths, and not be heard, I may and will cell thus, because I have had losses heretofore: or I will cell as I can get for my wares how soever, because I may have losses hereafter, and this must help to bear when that cometh: As if we had commission from the Lord, to take up upon the buyer, our shipwrecks, or the recompense of our losses what so ever: or as if we had authority, to lay those strokes upon his shoulders, that should first deal with us, which we have justly borne from the hand of the Lord.  
It were very requisite, if any do so, that his commission were seen why he should so do: for sure it is, the Lord giveth not out any such large commission, as by virtue whereof any may challenge a recompense in another man's goods, when soever the Lord for just causes hath thought it good to diminish his. The second rule is, that in buying and selling, we drive the commodities given and received as near equality as possibly we can: that so far forth as we can gather (by the present value, rate, and account that is made of those things exchanged) there be equal commodities coming to both the parties by that exchange, & that neither party be a deceiver, or oppressor of his brother: for such hath the Lord threatened that he will be revenged of. Therefore this reason is given (why he must take less if the time be nearer, when the buyer shall forego his commodity:) for (saith the text) thou sellest him the fruits, and the fruits he can no longer enjoy: and if he should say, he can no more have commodity of that which he bought of thee, and therefore must thy price be abated accordingly, that there may be mutual benefit, & neither part be found oppressing an other. For thou art not licenced to take any penny from thy brother for nothing.  
Thou must (as nigh as thou canst discern) give him as good as thou takest: thou art bound to give him a penny worth for his penny, and a penny for his penny worth. Thou mayst not do that to him, which thou wouldst be loath that he should do to thee. Thou wouldst not that he should take any commodity from thee, unless he gave thee the worth of it again.  
I perceive the time passeth, and I have much yet to speak of this matter: I will therefore here make an end, reserving the rest until the next day. Now let us call upon our heavenly father in the name of his son, that we may witness the love which we bear unto our brethren, by all faithful and loving dealing with their goods. etc.   

¶ The ix. Lecture continued upon the 15. verse.  
WE learned the last day, that a man might not take any commodity from another, unless he gave the worth of it again. This rule saith sore to the usual buyings, & sellings of these days when commonly all men regard themselves alone, to make the most they can of their commodities, without any regard had what his commodity is like to be that dealeth with them, by that which he receiveth from them. Yet it is no other rule, but that common one which we have received by the light of nature, that we may not do that unto another, we would not have done unto ourselves. And who (I pray you) would have the worse at an other man's hand? Who would have willingly less given him then he had delivered unto an other? Or who could bear, that another man should have no regard how well or ill he had dealt with him? Then may we not do so unto others.  
We must therefore think, that when we come to buying and selling, we come to witness our love towards our neighbour by our good dealing with him in his goods, and to leave some testimony of the fear of God, and a good conscience behind us: we come to make trial of our faith to God, while we depend upon his blessing for our provision to live well and happily, in following the rule of love and upright dealing, which he hath left us, and not the desire of our own ravenous affection. But in very deed, if a man should look to the dealings that now are common in the world in all buyings, sellings, and exchanges, he must be forced to confess that men come to buying and selling as it were to the razing and spoiling of some enemies city or hold, where every man catcheth, snatcheth, and carrieth away, whatsoever he can come by: & he is thought the best that carrieth away the most: his botie is taken to be the warmest, that hath made the most naked in the streets: he cometh home the merriest, that hath caused the most weeping and wailing, sighing and sobbing, to utter the heaviness of the heart. Yet in all this oppression, every such offender persuadeth himself that he is not out of charity with his neighbour, but that he loveth him entirely and showeth it well enough: for he giveth him good words in buying and selling, and he intendeth no hurt unto his person. But the holy Ghost will bring us to another trial of our love, he will not be bound to that alone: and therefore doth sand us to see how loving we are, by our dealing with him in his goods.  
Therefore doth the Apostle say very well to the Romans, that this commandment, 
Rom. 13.9.  Thou shalt not steal, is as the rest fulfilled no otherwise then by love. These oppressions therefore, these frauds and deceipts to pull another man's goods into our hands that are so rife every where, do no less declare our want of love (by the testimony of the Apostle) then do murders, slaughters, and bloodshed.  
Now to come to the matter more particularly, by this rule is condemned all uttering of naughty and counterfeit coin or ware. For how can there be equality of commodities, where the one is not commodious or profitable at all?  
Secondly, here is condemned all that uttering of money or wares (though good in themselves) which have some things closely joined with them, to utter them with all and to increase the price above that which they are worth, and without those additions, do usually go for: which things are no commodities nor merchandise at all of themselves, neither will they always abide with the use of the things, and departing, they cannot but bring loss unto him that must have the use of them, and leave him (as we say) in the lash.  
In this number are all those, that cell their commodities what soever, dearer than otherwise they are sold for in those times, because they give day with them, and longer time before they be paid, taking money for time, and making it to increase, and add to the value of their commodities.  
First understand, that time is no merchandise: for who dare be so bold as to say that he hath brought time into the market to sell? or who hath given thee leave to cell days and months? There must also be equality of commodities: the man hath given out for time, but when he cometh to the using or wearing of that thing, he findeth no benefit by reason of that time, which he hath paid for. In deed if a coat or cloake-cloathe sold dearer for time, would be longer time in wearing then another coat of the same or like piece sold for present money, there were some reason in it, because the buyer should have the same commodity of time in the using of it, that the other had in the sale of it.  
Or if the corn sold dearer for time, would feed a man's family longer than so much bought for ready money, there were something to be said for it. And if it be answered, that he who receiveth it of us maketh a commodity of time as we do, for he selleth it thereafter, the matter is not yet answered, unless it be first proved that thou mayst lawfully take money for that, which though peradventure one do not loose by, (through his as unjust dealing as thine own) yet thou art sure another cannot but smart of it: for it cometh so much the dearer to him that must use it, who reapeth no commodity for time, but rather loss and hindrance, notwithstanding it hath increased thy gain. And who hath given thee leave to take some thing the more for thy commodity, in consideration of that, which willbe gone, when thy commodities shall come to be taken commodity of, and to be put to the use, for the which they were bought and sold, that is, to occupy, spend or use them as their nature doth require? There is no equality in that exchange, when a man must give out something for that, which he is never a whit the more, but rather so much the less, benefited by, whensoever it shallbe put unto that use for the which it was made, & in respect whereof we do take money for it, but in respect of that commodity which it will yield, when it shallbe put to that use and end, which the nature of the thing requireth. Moreover, if there be any thing of good report, 
Phillip 4.8.  we Christians must seek after it: and surely it can purchase no commendation of brotherly dealing and good speech that way, when our dealings shallbe harder, than the usual dealing of those times are, even among those men that have no other thing to get their living by, beside the commodity and profit that cometh unto them by that their trade. Hereunto may be added, that it is often prejudicial to the reasonable sale of that man, who must cell his wares for present money, his necessity so constraining him. The like is to be said of other things, which (notwithstanding they be good and sufficient for the most part thereof, yet) have something mingled among to increase the quantity, and so the price of the other: which in the use thereof, bringeth no benefit, but hurt, hindrance, and deceit unto him that occupieth the same. One example may be this: When clothes are stretched five, six, or seven yards in a clothe above that which the cloth doth of necessity require, it is well known unto the seller who taketh money for the same, that all of them will shrink in again, so soon as ever they shallbe wet, and that the wearer shall have no good by them. And how then can these men take money for nothing? They can not be privileged to take in some part of money for that, which hath no piece of commodity in it, when it shall come to the trial and use that should be of it.  
There is no equality, to take a commodity for that, which in his hands or house if it lie by him, will vanish into nothing. It is no otherwise, then if some juggler had closed in our fist, (as we thought) some piece of coin, but when we open our hand, there is no such thing to be found there. As for their desire to have it so which do buy it of us, that cannot maintain any thing in us, not lawful of itself. For no man's appetite can warrant our wrong dealing in deceitful wares. If the commodity which we do utter be neither altogether, nor yet in part deceitful, but wholly good and sufficient, yet if we shall over-sell it, we trespass against this rule of equity and reason, which forbiddeth the commodity of one, to arise of the loss of another, and laboureth for equal commodity in exchange, as nigh as may be. Neither can we be truly entitled unto any other their commodity, but by departing from some other thing of ours unto them again, as commodious as that is, and the same, either in weight, measure, or value. Those men therefore that in buying and selling do always lay in wait for them, who for some one necessity or other, must necessarily utter their commodity, thinking to make a pray of their necessity, & to make the price after their own lust & desire, are not simple thieves: (for it skilleth not to make it theft, whether it be much or little that we take from another which we have no right unto, neither yet whether it be done under some colour, or without any show of right,) but also this kind of dealing hath in it a spice and smack of cruelty & murder: because it is toward those most commonly whose necessity (if there were any Christian bowels in us) were rather to be pitied as it already is, then further to be increased by us: as if their affliction were not yet enough to be under our feet, unless we trampled upon them, and did our good will that they might never arise again.  
It is no more lawful, to leave testimony that there is want of love towards our neighbour by our dealing with his goods in buying and selling, than it is in our borrowing, keeping, or lending, as was before declared.  
For the Lord hath forbidden us to show any lack of love towards our neighbour: and for trial of our obedience herein, he followeth our footing to the gate of his goods, as well as to the door of his person: to espy, whether we return from thence both merciful and helpful, or cruel and hurtful. For thus doth he trace us and try out our heart toward our brethren, leading us to see the secrets of it, by the out-goinges that it hath to the things that be especially necessary and commodious for them, and also best beloved and most dear unto them.  
As the Lord hath bound the borrower, lender, keeper, buyer, or seller, to good abearing toward our goods, so hath he granted the peace for him, that shall find any thing of ours. (No exception admitted to the contrary, not not in the finding of the goods of his enemy.) For the man that shall found his enemies ox or ass going astray, is charged to bring to him again. And if he shall see his enemies ox or ass lying under his burden, he must help him up with it, according as it is written in Exodus. 
Exo. 23.4.5.  He is also charged with all the lost things of his brothers that he shall find, to restore them again in Deuteronomie: 
Deut. 22.3  and if he know not whose ox, or sheep they be that he findeth going astray, they must remain with him at his house, until his brother seek after them, Deuteronomie. 
Deut. 22.2.  If any man should deal deceitfully (and therefore uncharitably) with his neighbour's goods, than were they bound to restore that whatsoever it were, which their conscience did charge them with all, adding the fift part more thereunto, & giving it unto him that was so wronged, injuried, or deceived by them, the same day which they should offer for that their trespass to the Lord: so that the Lord would not be appeased, until their brethren were satisfied. Thus must they do, when their conscience should prick them in any thing, according as it is written in Leuit. 
Levit. 6. ●.  The wrongs that are there set down to be restored again, are, to deny his neighbour that which was taken him to keep, or that which was put to him of trust: oppression, either by fraud or violence: finding that which was lost, and denying it: and whatsoever one hath hindered his neighbour in, by a false oath. These things are expressly set down in that place, to be restored in the whole and the fift part thereof added thereunto, at the summon of their conscience whensoever. It appeareth in the book of Numbers, 
Num. 5.8.  that the offenders in this part, must pay this damage unto his next kinsman, if he were dead whom thus they had wronged: neither was he so acquitted, if he had no kinsman, but must give it to the Lord, for the priests use. If so be it shall please the Lord to call any man, and let him see an universal oppression and hard dealing in all his doing, not grieving him with the alone remembrance of one, or some few, than the counsel of Daniel is to be followed: 
Dan. 4.24.  to break off their sins by righteousness, and their iniquities by mercy toward the poor, that plenty of merciful dealing may follow there, where there hath gone before great store & plenty of the contrary. 
isaiah. 58.6.7  Is not this the fasting, (saith the Prophet isaiah) that I have chosen, to loose the bands of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, & that thou bring the poor that wander unto thine house? When thou seest the naked, that thou cover him? etc. Thus must he not only leave oppressing, but also take up merciful dealing with the needy. We see how by this which hitherto hath been said, the Lord hath fenced our neighbour his goods, and how contrary it is to the love of our neighbour, to hurt or hinder him any way in them, and how agreeable to the will of the Lord, that we should be means that he might enjoy the commodities thereof. Therefore was there a law among the children of Israel made to show their love towards their neighbour, who had planted a vineyard, but not tasted of the fruit thereof: wherein it was provided, that the officer should make proclamation at their going to warfare against their enemies, that if there were any who had not eaten, of the fruit of their labours, they should return home and take comfort and use of their own. This law of love, might not be dispensed withal, not not in the heat and urgent necessity of wars. A notable testimony to show how well it liketh the Lord, that men should take comfort of their own. As doth that Law also, 
Deut. 19.14  which was given in Deuteronomie of not removing the lande-marke, which they of old time have set. And therefore we are commanded to show them this kindness and love, to reserve unto them the comfort of their commodities, without impairing of them whensoever we shall either borrow, keep, or find any thing of theirs: or in buying and selling exchange with them. For we please God & show love unto them, whensoever we shall deal truly with their goods: according as we heard before, that God maketh trial of our heart toward our neighbour, by our hands, as they are wont to deal with them in their commodities. It is an undoubted truth therefore, that God is greatly pleased, when for obedience unto him, we deal thus faithfully & lovingly with them in that which is theirs: it is a true fruit of love, and a faithful obedience unto this commandment. And because of that, whensoever it is done for obedience sake unto God, who doth command it, and of good will unto them who receive the fruit of it, even this fidelity in his goods that we borrow, find, or be trusted withal, either else receive by way of exchange, in buying & selling, is a good work in deed, and an humble obedience to the charge of God given us in this commandment.  
There are two things, without the which we shall never be able to perform any acceptable obedience to God in this commandment.  
The first is an assured faith in God's promises, that he will provide for us, in the things necessary as well for the body as the soul: and that he hath charged himself, as well with the care and provision for the one, as for the other. This faith (if it were true) would consume many fears, and cares of our mind for worldly matters and works that follow the same. So might we employ ourselves upon the care of better things. This did the holy Ghost know very well, and therefore meaning to cure covetousness, he maketh the plaster of faith, saying: Let your conversation be without covetousness, 
Heb. 13.5.  for he hath said, I will not leave thee, nor forsake thee. When our hearts shallbe fully persuaded, that the Lord will not leave us, nor forsake us, we cannot be so greatly tormented with the care to live and obtain necessary things for us, having so strong assurance for it as his promise, who hath made all things of nothing with his word. And therefore in the former place, exhorting them to conscience in buying and selling: he sendeth them to the covenant, saying: I am thy God: which words (as we have learned in the first commandment) contain promises for all things needful for this present life. If this be steadfastly believed, that the Lord will not leave us, nor forsake us, there willbe no doubt of our evil dealings with the goods of our neighbour: whether we buy or cell, borrow, or keep the things that be his.  
The second thing is, to find a contented mind, with that which we have already, and therefore to stay in it, as in a rich portion, with great thankfulness of heart to our God for it, bearing our port and countenance in all our doings accordingly, without any exceeding whatsoever. For if once our affections shall overflow the banks of our own condition, so that in mind we burn with the desire of a better, our doings can never be persuaded, that they must so nearly be looked at, but that they may borrow a little of conscience & equity, to make the provision according as the desire directeth. This doth the Apostle confirm in plain speech to Timothe: 
Timo. 6.9.  where after persuasion to be content with that we have, (because the gain of godliness is great,) he telleth us plainly, that they who willbe rich, fall into many temptations, snares, and many noisome lusts: this is the danger of them, that are fallen so far into friendship and love with a better estate, that they willbe rich. This being once set down and determined, not only conscience is constrained to departed, but also thankfulness to God for our present estate doth in like manner forsake us.  
Let us learn by this commandment to know our corrupt inclination toward the goods of our neighbours, and so to view our deceipts that have been in us at any time, either in buying or selling, borrowing or keeping any thing of his, together with our corrupt inclination thereunto, that the remedy, of redemption (brought us by jesus Christ) may truly be taken hold of: and that we being made comfortable in his mercy, may with courage go about the obedience of his will in this commandment so that still we may be more and more freed of all manner of deceit, and more and more enabled to glorify him, in all loving and faithful dealing with the goods of others.  
Which that it may be performed, let us call upon our heavenly Father in the name of his Son, that it would please him in the multitude of his mercy, to hold us up by the hope of his promises, that we standing assured of his help, may not be drawn by any necessity, to do contrary to his blessed will; and also that we having a contentted mind, may not be tormented with the hungry desire of a better estate, which being once entered, unjust darling cannot long be kept out.   

The tenth Lecture upon the 16. verse.  Thoy shalt not bear false Witnesese, etc. 
THis commandment taketh care for the good name credit, honour, and estimation of our brethren, that we should not bring any blot or blemish unto that, but by love maintain and uphold it. For herein the Lord will have trial of our love towards them, as well as in their body and goods: and therefore chargeth us no less herein with duty, then before he hath done in other things that are dear and precious unto them. Neither is there any late cause why we should stand charged towards his crate & good name, then towards his goods. For as the holy Ghost witnesseth in the proverbs: 
Prou. 22.1.  good name is better than great richesse and the loving favour of men which doth follow it, is above silver and above gold. This must 'cause us to become careful, jest we should annoyed him, in so great a benefit and treasure of his, as credits and good name is, by good right accounted of by the holy Ghost. The togue therefore is here enjoined not to cast forth, by want of love, any such speech as might leave behind it the stain and soil of infamy & reproach upon his neighbour. That the hurt and annoyance of the tongue may rightly be considered upon, it shallbe good to proceed to the danger and damage of it particularly. The first is, when in open place of justice & judgement, any man shall of malice and will will, testify or depose that which is untrue against his neighbour. Which how heinous a thing it is before God, may appear by the punishment, that the Lord did appoint for the transgressors herein: which was to have the same punishment, that he should have had whom they did falsely accuse, if the accusation had been proved true. As it is written in Deuteronomie: And the judges shall make diligent inquisition: 
Deu. 19.18.19.  and if the witness be found false, etc., then shall ye do unto him as he had thought to do unto his brother: so thou shalt take evil away froth of the middlest of thee: and the rest shall hear this and fear, and shall from henceforth commit no more an such wickedness among you. Therefore thine eye shall have no compassion, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. The false witness therefore in the judgement of God is as great an offender, as if he had done that in deed himself, which untruly he doth charge another withal: & therefore must he reckon with the Lord, for committing that sin himself (how heinous soever it shallbe) that by his testimony and speech, an other is wrongfully blamed for. As for example: if he shall wrongfully accuse a man of murder, he is in the same fault before God, as if he should have cut any man's throat: for false witness maketh them doers of that, which untruly by words they put upon others. And because of the danger that might grow herein, the judges were charged not to receive testimony of one alone against his neighbour: but at the jest two should testify in every matter, before any judgement should go against the man.  
For when the testimony of two or three is thoroughly examined, the falsehood (if there be any) may soon be found out, which might ham better, covert under one man's testimony alone. This may teach us, how careful the Lord is to preserve the credit Of man, from the malice, hatred, and venom of a false witness.  
The Lord also hath charged the judge most strictly, that he hurt not the right and cause of any man with his tongue and sentence: so careful is the Lord to keep us harmless from this member, that is so tickle unto evil. Therefore judges, and those that be in place of justice, are charged in Exodus not to overthrow the right of the poor in his suit: 
Exo. 23.6.7.  but to keep them far from a false matter, either to pronounce it, or to admit of it, because (as it is there said) the Lord will not fie a wicked man. They are forbidden there to receive gifts, because those will blind the eyes of the wise. These are the charges that be given unto them that sit in place of justice. For the Lord meaning to make an harborowe against all the wind weather of an evil tongue, would never leave the part uncovered, where the weather were likes to bring the greatest danger. And if the Lord so mislike false witness, that he would have no place to be a sanctuary for it, he can never abide that wrong to be offered unto him, that his own sacred seat of justice should become the throne thereof. It is no small matter before the Lord, to dare defile his seat with a false sentence. And notwithstanding it seem no one matter to pronounce a false sentence, and to bear out an evil man or evil matter, yet is it amongst the evils of the tongue the greatest to overthrow the right of the righteous, and to justify the wicked: and so much the more, because that throne of the Lord & place of justice & execution for the wicked, is by that means made a den of thieves and wickedness. Can there be a more monstrous sin then this of the tongue, to adjudge him the garland and crown of a clear and just man, who hath deserved the hire and punishment of reproach even from the seat of the Lord? And which more is, to make the Lord to put the crown upon the head of the wicked, and the halter about the neck of a just man, while sitting in his place and seat, as it were in his name, and for him they do it, justifying by their sentence, a wicked man or wicked matter, whom the Lord abhorreth: and condemning the just, whom he approveth? The Lord doth threaten them, that sitting in place of justice and judgement, do bolster evil men and evil matters, with those punishments (and that in this life,) that of all others they do most mislike: even to be in contempt, reproach, and inward misliking of the people, according as we are taught by the holy Ghost in the proverbs: 
Prou. 24.23  It is not good to have respect of any person in judgement. He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him, but to them that rebuke him shallbe favour: and upon them shall come the blessing of goodness. It is feared jest if men should set them selves in that place against evil men & causes, it were the way to make them subject to displeasure and loss of favour with many, without any gain of good report: but the holy ghost saith in that place, that the blessing of good liking shallbe upon such, where as the other labouring (by upholding evil matters) either to keep friendship, or otherwise to make all stand in awe of their displeasure, & so to speak of their great authority with admiration of it, shall find the contrary: even the secret misliking of all, howsoever for a time fear may keep it in, that outwardly there be no exclamation & outcry against it. In the word of God, not only those are charged with this sin of false witness, that first set on foot and erect a false tale to the discredit of their neighbour, but those also, that by their approving of it, and ears willingly opened unto it, do uphold the same. For notwithstanding it were set up, yet must it of necessity fall down again, if it should find none that would by the receiving and approving there of, underproppe it, and as it were lend their shoulders unto it. Therefore it is said by the holy Ghost in Exodus, 
Exod. 23.1.  Thou shalt not receive a false tale, neither put thy hand with the wicked, to be a false witness. It shall not excuse us that we were not the first authors of it, neither yet that many as well as we did believe it, but we are taught to take heed how we give credit to report, even strengthened with the approbation of many, (whereof notwithstanding we ourselves have no certain knowledge,) that we be not so hasty to give sentence in our heart, and much less in place of justice use our testimony against any, upon no sufficient ground, moved only by the speech and reports that run abroad. We are taught neither to join nor go with the mighty to witness a false matter for favour or fear: neither yet upon a kind of foolish pity to honour the poor, & to join with them in their unjust cause: so precious would the Lord that the regard of his truth should be. It is not lawful for us to agreed with any against God. And as for that easy ear that so soon receiveth the slanderers report, the holy Ghost giveth the medicine for it, in the proverbs: As the north wind driveth away the rain, 
Prou. 25.23.  so doth an angry countenance the slandering tongue. It is the over good entertainment, that the slanderous tongue findeth, that cherrisheth it: for the heavy countenance driveth such guests clean away. The scripture speaketh of those people, that they be as peddlers that go from house to house to utter their wares, even slanderous speech: the receiver therefore must be as evil, as the first broacher: for if we had no receivers we should have no thieves. Those men therefore that with friendly looks and ears do entertain them that are ever bringing news and reports of others, are partakers with them of that evil, and of all the fruits and effects thereof.  
We are to consider that which oftentimes hath been spoken before: that under one sin (as this bearing of false witness) it is usual with the holy scripture to contain all that be of any affinity with it: so that all the fruits and venom of an hateful and unloving tongue are here forbidden. Those men that blaze abroad the infirmities and offences of their brethren, through want of love, offend against this commandment: which provideth for all loving dealing with our brethren in their name and estimation. It is no excuse to say, the matter is true we utter of them, when the truth shall convict us, that we have not proceeded therein by the rules of love, which chargeth us to cover them, and by loving covering of them to cure them in deed, and to take out the blot and blemish of them both before God and man. For the word of God chargeth us with a duty of loving dealing even towards such as shall slip into sins and offences: as is said, that love covereth all trespasses: and that it is hatred that stirreth up contention. And likewise we read, 
Pro. 10, 12.  that he who covereth a transgression, seeketh love: 
Pro. 17.9.  but he that shall publish such a matter, separateth his chief friend. For it cometh so heavily unto our heart, when that we shall hear men that they have no regard of us in our infirmities, not sparing by the inlargeing of the report to increase our misery & infamy, that notwithstanding we have been most tenderly loving to such men aforehand, yet shall we now no longer keep that liking & good opinion of them, while we do not see them, as it were bearing a part of our grief and sorrow with us, but rather increasing the same by their unloving dealing, in the publishing of it. We have good admonition to this purpose in the proverbs, where it is said: That the discretion of a man differreth his anger: and his glory is to pass by an offence. 
Pro. 19.11.  This passing by, is an usual speech, when we stand not upon a thing to the uttermost, as those that mean to bear with nothing, nor use any friendship in the matter, but with extremity to stand upon all things.  
This covering of offences may seem a very pleasant doctrine unto the flesh: for we are naturally bend one to soothe up an other in sin, and no man to espy any fault, specially in his friend & acquaintance: at the lest if we shall see it, yet we will not see it. But the holy Ghost is far from the upholding of any such kind of passing by sins and offences: for he meaneth, that covering of them by loving admonition and private exhortation, which in causing a man to be ashamed of them, and to leave them, blotteth out the memory of them both before God and man. So doth the Apostle james expound this covering of sins: Brethrens if any of you have erred from the truth, 
jam. 5.19. &. 20.  and some man hath converted him, let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins.  
To this doth our Saviour Christ exhort us in Matthew, 
Matt 18.15.  affirming that if he which hath offended shall hear our admonition, and be ordered by it, we have won our brother: that place is worth the diligent noting. For after that he hath spoken of his care, for the lost sheep that leaveth ninety & nine, to seek that one which was lost, declaring also the joy that he conceiveth after the finding of this one, forthwith he maketh mention of seeking up those of our brethren who have fallen into sin or iniquity, and therefore offended us: charging us with the seeking up of them by brotherly admonition, according as it is there plainly set forth, as also in Leviticus. 
Levi. 19.17.  By these testimonies is apparent, that loving and friendly admonition is the way to hide sin, and that dissembling it, and not admonishing our brethren, is the hatred of them & the procuring of the blazing abroad of it, because we know that the Lord will not suffer him unpunished, but by punishing it, will utter and declare it. We therefore in dissembling it, while that we shall not admonish them to leave it, and so to have it hid in the mercies of God, may truly be said to hate them, and also to be in the same offence and fault of publishers and blazers abroad of their sin, in as much as through our negligence, the Lord is forced to bring it to light, that so it may be cured. So that we must be far from this hatred toward them, nay, we must so love their credit, jest they should be put to some open punishment and shame for their sins, 
Matth. 1.  as that the very good affection that we bear unto them, and grief to have them made a public example of reproach, move us by way of exhortation to prevent the publishing of it by some blast of sore punishment from the Lord.  
Wherein as we are to deal plainly, so must we also deal in the spirit of meekness and mildness, according as we are willed in the Epistle to the galatians. 
Gal. 6.1.  Brethrens, if any man be fallen by occasion into any fault, ye which are spiritual, restore such one with the spirit of meekness, considering thyself lest thou also be tempted,  
As the faintness and want of love which leaveth a man in his sin, is justly reproved: so that blustering heat that of a medicine in like manner maketh a poison, is no less to be reproved of want of love toward the good name and estimation of our brother. For there is no man that can easily grow into any good liking of those men, in whom he perceiveth there is no affection towards him: neither yet can well digest sharp medicines, though otherwise never so wholesone, if there shall be no sugar to make it sweet withal. We must therefore take heed jest the medicine become unprofitable by our unskilful handling it, and so we become no coverers of sin, but rather by dealing so rudely make him cast off all care of goodness, letting the reins go to all liberty of life with the ungodly, while he seeth himself so hardly dealt with, & the godly to have cast off all hope & care of him. This is the cause why the Apostle in the Epistle to the Thessalo. 
2. Thess. 3.15  willeth them to admonish those as brethren, who for their evil conversation did justly stand excommunicate: Have no familiar company with him (saith the Apostle) that he may be ashamed, yet accounted him not as an enemy, but admonish him as a brother. The nature of man is easily carried to offend in this part, even to seem to come into some opinion of holiness, by counting all others as profane, and reproving them in such a blustering manner, as carrieth with it no signification at all of loving affection towards them. We are therefore diligently to observe, that our hearts witness unto ourselves, the care we have by our admonition, to have them reclaimed from those sins: and then that we consider, what manner of dealing they are most like to profit by, that notwithstanding we may deal with some more roundly then with others, yet even those may see themselves not despised of us, nor yet altogether despaired of, that they should be in a manner caused to fall into the acquaintance and fellowship of the ungodly: and jest that they should only see our affections eased upon them, without further care of their good. If there be good affection toward them in deed, we shall easily avoid both the extremes, that neither we cease to admonish them at all, neither yet in admonishing be over bitter towards them. It is sure that love will moderate both: having no other end in reproving & opening the evil, but to keep him from persisting in it. In the handling also of the matter, this loving affection will direct him, to consult what manner of dealing is likely to do most good, (for all men are not able to bear alike) that after consultation had, he may proceed accordingly: always remembering, that what sharpness soever, either the thing itself or the disposition of the man shall require, yet it may appear, that we seek not to have the man defamed, but the sin cured. If in this behalf the matter shall be clear, both in our conscience and the judgement of those who are accustomed to weigh things by the wisdom of the word, it skilleth not though those men hold them not contented, who would have sin touched, in whose opinion the mildest proceeding against sin that can be, is too boisterous.  
To conclude this part, let us be well advised that we speak not of the infirmities of our brethren, but with this affection and meaning, that either they may be reclaimed, or others feared from offending in the like, while they shall learn the great danger thereof: and that there be no want of love in us toward our brethren, that shall set our tongues a work that way, without meaning of any good either toward him or them that hear us.  
There is an other vice and mischief of the tongue reproved in this commandment: when the words or deeds of our neighbours are by the want of this love wrung either into a sense plain diverse from their meaning, or else not so well interpreted as they might be taken, if they had found any indifferent judge. It is an evil practice & mischievous, (notwithstanding it be common at this day) to bring a man's own words against him, changed into an other sense, purpose and meaning, then ever the man had in uttering of them: which is not only usual in words taken from the mouth of the speaker, but also in speeches penned as plainly as may be. For what is more usual with many, then to stand so upon some one or few bore words of a statute, bond, or obligation, that the meaning of the same shall be clean altered, and the true intent and purpose of the lawmaker, no longer sought for? But as it did not acquire the jews of false wittnesse-bearing against the Lord jesus, notwithstanding they used some of his words, because they had altered his meaning, (wring his words to the building up of the temple at Jerusalem within three days, 
Matt. 26.6 62.  which he meant of the Temple of his body) no more shall it be able before GOD to discharge any man that he hath stood upon some words of a statute, or obligation, when his conscience shall accuse him that he hath swerved from the meaning and purpose thereof. As for the dealings of those men who are accustomed to expound those things into the worst part, which might have a good meaning if they were indifferently weighed, or for some infirmity joined with a good action do disgrace and discredit the whole, this commandment must necessarily reprove them, when it condemneth (as we have heard before) the careless blazing abroad of things altogether evil in themselves, charging us with the covering of them by friendly and private admonition.  
If things altogether evil, must be cured with a godly and friendly covert of private admonition had for that purpose, those then which if they were well weighed might be well taken, must find more friendship at our hand, then to have open outcries made against them. Neither can it be lawful for a Christian, where some infirmity or want hath been found with a good deed under pretence of hatred had thereunto, to work the discredit of the whole, and in so doing to undermine the workmanship of God, plainly appearing therein. It is wondered to see our corrupt nature, what poison it uttereth in such matters as these be. We shall see some men that are little moved or touched with infirmities and faults of their own (which are not in part, but wholly evil,) and yet for all that so boiling at these little, and as I may term them half evils of others, (for so they are in respect of their own,) that a man would judge them to be great zealous men, when as in deed they nourish monsters at home, and can well enough away with them: yea which more is, play and dally with them.  
It were good in such causes to practise first upon a man himself, before he take liberty to go abroad: first to use some sharp dealing with his own affections, to see how that will work, before he shall minister so bitter medicines unto others. For it is an intolerable thing, that great evils should live quietly at home, when little ones are so sharply revenged abroad. It is strange that any man should play with some that is grown to be a monster, and not to be able to look upon it in the childhood thereof, when it is nothing so deformed nor evil favoured. Such quarreling with evils not half formed in others, especially when there is quietness with many that be already perfectly shapen at home, can not proceed of any sound meaning or hatred against sin. We must remember the end why the Lord hath given us a tongue: which is, that we should maintain love and friendliness, in communicating the good things that lie hid in our hearts & affections, by our speech and talk one with an other. Wherefore we must carefully consider, that we utter no poison nor venom that lurketh in our corrupt nature▪ and is deeply rooted therein, by our tongue and talk one with an other. The holy ghost being privy to our great infirmity this way, hath in many words forewarned us of the slipperiness of the tongue, that we should have it under sure and safe custody, telling us in plain words, that he, who shall let his lips go at liberty without restraint, shall surely come to destruction, according as we are taught in the Proverbs: He that keepeth his mouth, keepeth his life: 
Pro. 13.3.  but he that letteth lose his lips, destruction shall be unto him. And further: the good man is described to be musing and meditating what to speak, and the foolish and evil man without any moderation of that member, to be babbling out whatsoever first cometh into his head. 
Pro. 15.28.  The heart of the righteous studieth to answer: but the wicked man's mouth babbleth evil things. In this place we see that the holy Ghost ascribeth only a mouth unto the foolish man, and not a heart to ponder and consider his words before, which heart he giveth unto the wise man, occupying itself in musing and considering how to speak. 
Pro. 15.2  In the same chapter there is yet a clearer and plainer difference between the wicked and the godly, drawn from their usage in speech, that the good man having wisdom, and therefore good matter to utter, doth notwithstanding beautify & adorn it in entering the consideration how to make it good, & get grace & favour unto it, by observing the circumstances of fit time, place, and manner of uttering, which most may commend it: whereas the wicked and foolish man hath neither care of the matter which he is to utter, neither yet of the manner how to utter it. This use and end of the tongue, to communicate the good things of our heart one with an other, to the increase of love and friendship among men, doth reprove those who are wont to press upon others with words of wrath and contempt. It shall not excuse him that hath laid reproach or contempt upon his neighbour in his speech, to say that his words were no words of malice, but of pleasure and mirth: for even that pleasant speech that nippeth and taunteth our neighbour, and bringeth reproach, contempt, or grief of heart unto him, can never be so cloaked with the outward show of jesting speech, but that the Lord shall clearly see the bitter grief of contempt or disdain that lieth close within it, and how far that tongue is from the maintenance of that love and amity, which increaseth the estimation and credit of his neighbour.  
Moreover, if the use of the tongue be to communicate the good things of the heart, not only these infamous speeches shall be brought to judgement, but also fruitless and unsavoury words, that have not the fruit and profit of wholesome instruction in them. As we are taught by the apostle. 
Ephe. 4.29  Ephesians: that we should let no unsavoury communication proceed out of our mouth, but that which may bring grace unto the hearers. For (as we have heard) the tongue serveth to communicate together the good things of our heart, not the wickedness or vanity that lurketh therein: and whereof there is so great danger, that we are counseled in the scripture to separate ourselves from foolish men, 
Pro. 14.7  when we perceive not in them the lips of knowledge.  
It is apparent by this that hath been spoken, what are the duties and good works of this commandment, even the contrary of these aforenamed. It shall be therefore sufficient in a word to touch them here, because they are clearly perceived in their contraries, which now we have heard reproved and forbidden in this commandment. The general charge of this commandment is, by love to maintain and uphold the credit, estimation, and good name of our brother. For our love must be declared as well by loving and entire dealing with his credit, honour, & good report, as by loving behaviour towards his goods and person. It behoveth therefore that the love which we bear toward our brethren should be fruitful in the good works of this commandment, because this way the inward affection of the heart hath her outgoing, and is convict either of love or hatred, no less than in his person and goods.  
As false witness, standing against the life and blood of our neighbour, was the thing which in the first place (as we have heard) was forbidden, so the good work contrary to this, is to use the credit of our testimony for the defence of him. The goodness of such a work is declared in the proverbs in these words: A faithful witness delivereth souls. 
Pro. 14.25  What work can be of greater account then to come justly into this commendation, to have delivered the lives of men? The good works of them that by their sentence execute justice, is (according as it is declared in the person of job) to deliver the poor that crieth, 
job. 29.12  the fatherless and him that hath none to help, diligently to seek out the truth and goodness of their cause, to pluck the pray out of the unrighteous man's teeth. This bringeth the blessing of him that was ready to perish upon them.  
It was forbidden as a sin against this commandment, to blaze abroad the infirmities of our brethren. The good work that answereth it, is to admonish one an other, and so to hide sin and iniquity, as it is written. 1. Thessalonians. We desire you, 
Thes. 5.14  Brethrens, admonish them that are unruly: comfort the feeble minded: bear with the weak: be patiented toward all men. It was forbidden us to expound things that might be well taken, into the worse part: and for some little blemish to deface the whole. 
Mat. 7.3.4  It is commanded us to show forth our zeal against sins that be already ripe in ourselves, and to turn it that way to be revenged upon them, when it would be so gladly occupied in suspecting and surmising evil in others, which either is not so at all, or at the lest not so clear as in ourselves. So that always this be our rule, from the sight of our own sins, to proceed to the reproving of others. In consideration of the end and use of the tongue, which is to give forth the good things of the heart, we are sent from speech, either bitter or nipping, or vainly or without profit delighting, unto the wholesome words of edifying and instructing one an other unto good, as it is written in the proverbs: The heart of the wise, 
Pro. 16.23 & 24.  maketh his mouth wise, and addeth doctrine unto his lips. His sweet words, are as an honey comb, sweetness to the soul, and health to the bones. The lips of the just man are reported to feed many: 
Pro. 10.21.  and that they know what is acceptable to God and man, and labour to get grace and favour to that which they do speak. 
Pro. 11.30.  It is said that the fruit of a righteous man is as a tree of life, and that he, because he winneth souls, is wise: and that he shall be filled with good things, for the fruit of his mouth: 
Pro. 12.14.  that it is that good understanding and wisdom, that getteth grace and favour with men, 
Pro. 13.15.  with other infinite testimonies out of that book, directing us to the right use of the tongue. We have to learn so to examine our dealings with our neighbour's credit and good name, according to these duties here prescribed us, that we learn truly to humble us under the free mercies of jesus Christ, and truly to honour him, by showing forth our love towards our neighbour in all good dealing with his name, and subduing those affections, that rise up against it: that we may give forth testimony unto others, that we are in Christ, by cause we are dying unto sin, and living unto righteousness. Now let us pray unto our heavenly father, that we may witness our love unto men, by all faithful and loving dealing with their name.   

The xj. Lecture upon the seventeenth verse.  Thou shalt not covet thy neighbour's house, neither shalt thou covet thy neighbour's wife, nor his man servant, nor his maid, nor his ox, nor his ass, neither any thing that is thy neighbours. 
THis last commandment pierceth deeper than the former. Before, the deed was condemned that was hurtful to our neighbours, and the settled will also and resolved determination: these were forbidden in the other commandments: but now, the holy Ghost reproveth the desire and lust towards any thing of our neighbours, notwithstanding there be no full resolution nor settled consent given thereunto. I call it a settled consent, when in our mind we are fully resolved, and have set it down, that we will embrace and follow that (as occasion shall be given) whereunto our desire, lust, and appetite doth lead us. Desire and longing after the things of our neighbours, as house, wife, goods, or land, (which yet are cut off before we sit down with the deliberate persuasion to take our pleasure of them) are here brought unto judgement, and restrained by this commandment. In deed the Lord doth pardon and forgive unto his children the desires and longings of their mind, that are repulsed and beaten back before they obtain full consent. But it is one thing to dispute, what desire unto evil is in the desert of itself, and an other how it is pardoned in the merits of Christ. For in the merits of Christ, not only the desires, but also the evil doings of his servants lie hidden and covered. We are then to consider, what reckoning is to be made of the lusting & coveting desires, that solace themselves some good time with their neighbour's benefit, when yet they shall be scared from that feast, before their affection shall be filled & wholly satisfied. In the gospel after S. Luke, 
Luk. 10. 2●  we are charged to love the Lord with all our heart, with all our strength, & with all our thoughts. While them our thoughts are carried hither & thither, now after his goods, to desire this house, or this parcel of land of his: or the estate & condition that now is his, although we would not wish it before his death: being a long time holden in these thoughts, and vanishing in these desires, although nothing be fully concluded to say deliberately in our hearts, These pleasures will we follow, are we not justly blamed for not loving him with all our thoughts? Were it not a plain mockery of GOD, if a man should give liberty to his thoughts to pursue pleasures whole days and weeks, so that they take heed of setting it down, and concluding fully to wallow in any? Our thoughts should be wholly taken up to the Lords use, and therefore may they not be let lose after goods or benefits of our brethren, with the alone charge to take heed how they fully settle themselves in them, but so they be sure of that, otherwise to take no great care, this is not by love to take up our thoughts and direct them to his service, but by carnal liberty to give them the head. And surely we may discern a fault in this, even by the light almost of reason: that our thoughts should rather delight to spend themselves upon evil or vain things, then upon those that have the greatest pleasure and chiefest goodness in them. Behold than it is a faulty thing that our thoughts run roving after vain things, that they follow the delights of their neighbour's pleasure or profits, though not greatly settled in them, but wanton wandering by them. Why should they not be fastened with delight and whole consent unto good things? Hath not the Lord paid the price for body and soul and all that is in us? Why then should not all be kept under his obedience, without roving after our own desire? Either else why should we excuse any thought straying and wandering from him with this answer, that it had returned before it was gone so far as possible it might? This is no reasonable excuse nor plain dealing before our God: this is not to love him with all the thought. It were a very ungodly thing and would be cried out against even amongst men, if any should permit his son not to spare dalliance and delight with young women, so that he made this always sure, that they should get no hold of him by giving full consent to join in marriage with them. This were an intolerable thing among men. And can we think when we shall have delighted ourselves a long time in the pleasure of unlawful thoughts, that this will wipe out all, because we are not fully purposed to devil in them? Our thoughts are married already unto the Lord: they are not at liberty to match themselves where it shall best like them, neither yet to acquaint them with any strange love. She is no longer holden as a chaste wife, that spareth not to sport and pleasure herself with others besides her husband. 
1. Cor. 13. ●  It is written to the Corinthians that love thinketh not evil against him whom it loveth, nor rejoiceth not in iniquity done against him whom it tendereth. If then we shall love our neighbours, our thoughts must be kept up from thinking any evil, or by thought intending any wrong against them. For the thoughts of a man that truly loveth an other, imagineth nothing that he knoweth may hurt him, and therefore he is further from rejoicing and delighting in it. No man can deny, but that we do own love unto our neighbours: therefore may not our thoughts have liberty by devise and desire, to hurt, harm, or hinder them: in wishing their delights and comforts from them, or wishing our use of them, which can not be but with the vexing or annoying of them. When such things abound, it shall be proved that love is not true in us: for love thinketh not evil, neither rejoiceth it in iniquity: behold how we are sent for trial of our love towards our neighbours, even to our thoughts.  
It is a common saying, that thoughts are free, that they pay no tribute any where: and it is true among men, they answer not in any court. But the Lord God requireth tribute of them, arrayneth them, maketh them hold up their hand at the bar, keepeth a court for them, and setteth fines and amerceaments upon the heads of them: wherein, his court hath the prerogative and pre-eminence above all other. For bore thoughts fear not earthly magistrates: but the heavenvly judge, who searcheth the heart which can not be sounded by man, bindeth even the thoughts unto obedience, and exacteth dutiful obedience from them, which they neither may nor can, by any show of right withhold him.  
This matter requireth some plainer speech to conceive the clear sight of it. Sometime our thoughts shall be wandering this way and that way, and yet the desire not stirred to harken after them, or to be set afloat with them: even than is matter offered, to humble ourselves. For why should not our thoughts keep them stayedly upon good things, and stand unto their dutiful service? And though the Lord be content to bear with us when there is no desire or longing appetite, why should not we be grieved, that any thing in us should make so many escapes from the Lord, and so many attempts to give him the slip? This hath in it matter of misliking, that there should be any such untowardness in us, and that our thoughts should be so unruly, as ever and anon they are to be called home to give their attendance. This surely aught to humble us even in this respect.  
Moreover, these thoughts are not only out-straying themselves, but also soliciting and alluring our desires and affections to rebel with them: This also can not but make us humble, careful, and watchful. Remember then, where no desire doth join with the thoughts of our mind, yet is there occasion why such thoughts should be misliked of, and we even to be wearied with them, and vexed at them: desiring after a godly and patiented manner to have this tickle and unstable estate changed with that, which shall abide free from these pricking provocations unto evils: according to the example of the apostle, who notwithstanding he had marvelously profited in all obedience, & marvelously prevailed in keeping his consent from evil, so that he did the evil which he would not, yet in this estate and in the consideration of the rebellion which he did see in him notwithstanding he gave no consent thereunto, 
Rom. 7.24  he crieth out and saith, Wretched man that I am, who shall deliver me from this body of sin? Miserable therefore is that religion of Rome, that telleth a man there is no care to be had of thoughts, so that our desire do not with full and settled affection follow after them and bathe herself in them. Sometimes our concupiscence and coveting thoughts, get the desire and affection of our will to harken unto them for sometime, and to confer with them: which desire and affection of our will (after some better advisement taken) letteth them go, and yieldeth not any consent to join wholly with them: this is a degree worse than the other, and therefore more to be misliked: yet notwithstanding the consent is not settled, without the which the Papists and that religion of Rome say that the matter is a matter of nothing, nothing to be weighed or esteemed of. In this kind, sometimes we beat back such temptations very soon, when our desire hath been but a little while with them, having had very little liking of them or conference with them. Sometimes again, after some long time of conference had, standing in a mammering what to do, (sometimes liking well to go with them, and reasoning for them, and anon conceiving something to the contrary,) at the last with much wrestling and much ado, we wring ourselves out of the hands of them: here is not yet their full consent. But what then, is not the occasion doubled, why we should bewail our weakness and lament our poverty, that stand in so great danger, to become even slaves unto sin, and to join wholly with it? Is there not cause though it be pardoned, that yet it should be acknowledged faulty as it is? and his mercy exceeding great in working our riddance from such a dangerous snare, wherein we had entangled ourselves with so great peril as that was? and also our own too easy inclination thereunto is to be pitied, bewailed, and confessed of us, yea, and with fervent prayer so much the more to be holpen. For in such lusts there needed but one blast more, and we had been wholly carried with it, and the conception had been perfect, so that we could not have avoided after this conceiving, but have nourished that monster whatsoever, until it had been brought forth: for concupiscence after conception bringeth forth sin. 
james. 1.15  The danger than is great for our desire to have any familiarity, yea, but a time with those thoughts. For if it go hand in hand with them, there is danger of such ajoining with them, as it shall conceive thereof, and nourish that monstrous seed, until it come forth a mighty & huge monster. This is the cause why the Apostle warneth us to take heed, lest such desires make any abode with us, and be suffered any time to rest upon us, lest we conceive by them, and so afterward willingly and wittingly nourish them, until they come to light. In the same consideration we are warned in the Epistle to the Ephesians, 
Ephe. 4.26  that the sun should not go down upon our wrath: that we should not sleep with those passions, and suffer ourselves to continued in them any time unrepelled and not driven back, least unhappily we should conceive of the coming and continuing together, that mischief, which being once conceived, it shall not grieve us to nourish, be it never so ugly and monstrous in the eyes of others.  
What shall we say then to those teachers, that say there is no danger nor fear, save when conception is perfected, and the will hath wholly relented, and is with delight set down in it? Can there be any conference about the begetting of such monsters, that shall not have great blame justly laid unto it? Can thoughts that are married unto the Lord, ever approach unto the bed of such desires, and not be convict of faith and fidelity broken with the Lord himself? Can she any longer be accounted chaste, that admitteth conference of long continuance, about the entertainment of others besides her lawful husband? Yet would the Papists have such blameless: how often soever they have such unchaste and ungodly meeting, if by conceiving and fully consenting they bring not forth sin. 
Psal. 4.5.  The counsel that is given us by the Prophet David is far otherwise, whereunto no doubt the apostle did allude in the place before alleged out of the epistle to the Ephesians, for there we are charged, that we should shake at such things, and not persevere in them, but deal earnestly with our heart against them in our chamber, and not suffer such continuance in meeting, nor continual meeting, whereby this monstrous birth and conception might justly be feared. There is then occasion offered to stand upon our watch, and to strengthen our affections against such coveting desires, whensoever they arise, lest this concupiscence by long dallying with our affections, at length get within them, and so overthrow them.  
The infection of sin is so universally dispersed over our nature, that there is no part free from it: for it hath entered and infected the thoughts themselves, and they are poisoned with it, so that there is deadly danger in following and pursuing after the will of our own thoughts. The Apostle Paul when he setteth forth the fearful estate that he was in before his conversion, & which all men are in by nature, (for he putteth himself in the rank with others) speaketh no otherwise of it but thus, That he followed the will of his own flesh and of his own thoughts. 
Ephe. 2.3.  No other guide had he but run after the direction of his own thoughts, even then when his estate was most damnable. We must therefore learn to suspect our thoughts, if we will be advised by the Apostle, and not to imagine with the doctors of Rome that our estate is good, so long as the will (when it shall have wrestled) at length getteth out, not having wholly yielded nor flatly fallen down. Thoughts therefore running this way after any thing of our neighbours, in so doing, make manifest declaration of their poison & corruption: which if they shall have no resistance, do carry us headlong through the broad way, into destruction. If by grace they shall be stopped and resisted, in that grace, God is to be magnified: yet we in that our corruption notwithstanding justly are to be blamed and admonished, thereby to seek for more aid in that part of our thoughts, lest if the tentation should lie sore upon us, sathan should that way get entrance into the heart. It seemeth a hard doctrine, that thoughts, wishes, and desires should be condemned, that laws should be made for them, and men charged with the ordering of them: and no marvel if it appear so unto us, for it appeareth that the apostle Paul would never have suspected any danger in concupiscence, lusts, and desires, if the law had not said, Thou shalt not lust or desire. 
Rom. 7.7.  Nay, it appeareth plainly in that place, that he thought marvelous well of himself, before he came to this commandment. He took himself before to be living and in good liking towards God and godliness: but (as he confesseth) after he had looked upon this commandment, and beheld himself a while in this part of the glass, he saw himself plainly to be no body, a dead man, sold unto sin. How necessary then is it to sift ourselves, & to examine us in this commandment thoroughly, that we may be humbled under the grace of God as appertaineth? For if he so singular a man was not thoroughly cast down before he had wrestled with the justice of god in this commandment, how requisite is it that we should truly try us here, least that in supposing that to be in us which we want, we become careless in seeking the mercy of Christ, without the which there is no hope.  
In this commandment therefore above all the rest, it is required that we be diligent and true triers of ourselves. For those who have no misliking of themselves, for the lusting and coveting after the things of their neighbours, which they do perceive to be in their thoughts, have no Christianity in them to be accounted of. Evil being misliked in truth, will be misliked wheresoever it shall be, whether in word, thought or deed. Evil being truly resisted, will be resisted even in thought: and therefore certain it is, that he who never hath stroven with evil in his thoughts, hath never truly striven with sin. It was meet that the law should utter all our evil, and hide nothing of our unrighteousness from us, that the manifold corruption thereof might force us to seek the mediator and peacemaker Christ: that we being so many ways convicted of corruption in ourselves, might wholly give over the opinion of our own works and meriting, and so make much of the mercy offered by jesus Christ: which is so much the more made of, by how much we do more clearly see our utter undoing without it.  
If only the act of murder, adultery, theft, and false wittnesse-bearing, or the deliberate and settled consent unto any of those, should alone come in question in the cause and matter of sin against our neighbour, many an evil man would hope to make good shift: but when thoughts and desires unto any of those, are called for and examined, it will 'cause any man to cast down his courage, and to fall a pleading of his pardon.  
As before, we were endangered by the doctrine of Rome, to conceive sin, when they notwithstanding bade us live without any fear (in that respect) of sin, so long as we keep our consent clear in the matter: So here (if we shall harken to their doctrine) we come in danger never to magnify rightly the mercies brought us by Christ jesus: while we see not half the need that we have of him, nor the half part of the misery that we are in without him. For a man may make good shifts, if only deeds and full consents be asked after, and so in his own judgement no great benefit is obtained by him that shall supply that which is lacking in his behalf, and therefore he maketh no great haste to seek after him. But when thoughts & desires are sifted, he must of necessity acknowledge himself greatly befriended, if so great want of his shall by an other be found answered. We must look in this glass of the commandments, and into this infinite nature of lust, desire, and concupiscence, that we may be confounded in ourselves utterly, that our delivery may be from the gates of death, that we may know how that our salvation consisteth in his mere grace: for we can hardly be brought to beg abroad, till all relief be spent at home.  
There is no danger in the feeling and acknowledging of our poverty: for the Lord hath promised, that if those that be heavy loaden with sin shall come unto him, they shall be refreshed: 
Matth. 11.  neither was there ever found any that despaired, who before had not thought too well of himself. All the danger is on the other side, lest we not taking those to be no sins which are sins in deed, & so thinking better of ourselves then there is cause, should in justice be judged of the Lord, 
1. Cor. 11.  because we would not proceed by a right rule to judge ourselves.  
By this that we have heard, it is plain, that a Christian must walk in fear and care, not only to consent to evil towards his neighbour, but also to be stirred and pricked with any, be it never so little or small a delight thereunto: and that our thoughts are poisoned, and therefore the danger great in the not bridling of them. The thing then commanded, is, to bring our desires, thoughts, and delights unto the good and benefit of our brethren, in matters wherein they are to be benefited: that we bring not only hands to do well to our neighbours, but also hearts, thoughts, desires, lusting, longing, and delighting therein, 
Rom. 7.22.  according as the apostle testifieth of himself, that he was delighted with the law of God according to the inner man: whereunto accordeth the holy Ghost in the Proverbs in these words: It is joy to the just to do judgement. 
Pro. 21.15.  Many have been brought to do outward things in themselves good, which never had any joyful desire in them to glorify God with them: but the holy ghost worketh in his, not only a change of works, but also an alteration of thoughts, desires and delights, that their desires may be holden within that which is good. Wherein it behoveth a Christian to be careful, even thus to transform his delights: not taking it sufficient, if he shall have brought them at any time from that which was evil, until he have joined them to that which is good. Let our care be increased this way, to have such desire and delight unto that which is good, as may retain our thoughts and keep them diligently occupied in such services. Be it far from us to think that the grace of GOD only reacheth unto the deed and full consent, letting desires and thoughts take their liberty in their corruption. We must confess (as the truth is) that his grace not only bridleth thoughts from rushing into that which is evil, but also giveth them a sweet taste in that which is good, and holdeth them greatly thereunto. There is no man will deny, but that we aught to delight in that which is good: and surely if the delight be once taken in doing good unto our neighbour, it will gather the thoughts together, and assemble them to that joy & delight. If when the delight is wicked, the thoughts are spent thereupon, surely if the desire be changed, the thoughts also will resort greatly thither. Let us therefore seek after the grace of GOD, not only to season our deeds, but also our thoughts & delights therewith, that our study and thoughts may be occupied in that which is acceptable to him. For if some deeds shall at starts be done of us, but the heart nevertheless unchanged in desires & delights, it shall not profit us. The understanding that Christians have of their estate, how it fareth between God and them, is better taken, and hath surer proof and more certain testimony from their desires and inward affections unto the law of GOD, then from their outward doing of things commanded by the law. Evil things may be left undone for fear of punishment, for desire of commendation, or avoiding of evil speech, or for that we are not tempted with them, when notwithstanding the heart shall not in any respect mislike of them.  
Good things also may be done for praise of man, for hope of merits with God, when yet the affection shall nothing be moved that way. And this is nothing before God, to avoid evil from thy hand, but to embrace it nevertheless in thy heart, or to do good with thy hand without any desire of the heart. So that both in evil deeds left undone, and also in good deeds done, we may be deceived.  
But if the inward affection of the heart stand desirously affected after that which GOD hath commanded us to do unto men, and hatefully affected towards that which God hath forbidden, this change cannot be wrought there, but by the spirit of GOD alone. As for the praise or dispraise of the people, it reacheth nothing so far. Let us then embrace this desire unto the duties commanded us, not giving any rest unto the Lord in our prayers before we shall obtain this inward testimony which is above all exception to be taken against it: 
Esaie. 62.  and without the which outward doings are of no account before the Lord, who looketh into the affections of man, and embraceth a cheerful and delightful giver.  
Hear are those men confuted that would drive affections out of the flesh, and kill nature, attempting such things as utterly tend to destroy it: as if the nature of man should by regeneration become altered into the nature of Angels: whereas regeneration killeth not nature, but restoreth and repaireth it: destroyeth not the affections, but transformeth them from that evil which naturally they are inclined unto, into that which is good & commanded of God.  
The angry man may not think his conversion and regeneration to be good, if he shall bend himself never to be moved with any thing at all: but if that heat which sometimes he felt unto evil, be now as fervent unto that which is good, then is his conversion approved before GOD. The covetous man is not then converted, when he shall have driven all desire & thirst after worldly commodities out of his mind, unless that desire be repaired in him, to bestow and use those commodities as GOD hath commanded. Neither is that man gone strait way out of the world, that hath betaken himself to a wilderness and cloister to have no dealings in the world, but he that in dealings of the world hath kept him self unspotted of the world, 
jam. 3. 1. Cor. 7.  using the things thereof as if he used them not, he may truly say he hath left the world,  
In all these duties toward our neighbours, we may never forget this which hath partly been touched before: that if it were possible for us to perform all duties unto men, and yet not do them in obedience unto God, according unto the rules which before we have learned, it were utterly to be abhorred. For what availeth it to deal well with men, and in the mean time to defraud the Lord of his glory?  
Let us learn thoroughly to examine our thoughts, not only blaming those that fully consent, but even warring with those that any whit delight themselves in coveting and desiring that which appertaineth unto others: so shall we see whether it be an easy matter to love our neighbour as ourself, or otherwise: so shall we also clearly give over the title of righteousness in regard of our own doings, and wholly depend upon the free merits of God in Christ, proceeding in the confidence thereof, with good courage to purify our thoughts, that we may not only do good with the hand, but even with the longing desire of our thoughts. For the accomplishment whereof, let us call upon God in the name of his Son, saying as he hath taught us.  
O our Father which art in Heaven. etc.   

¶ The twelfth Lecture upon the first to the Corinthians.  
¶ Chapter xiii  
4 Love suffereth long: it is bountiful: love envieth not: love doth not boast itself: it is not puffed up:  
5 It disdaineth not: it seeketh not her own things: it is not provoked to anger: it thinketh not evil:  
6 It rejoiceth not in iniquity, but rejoiceth in the truth:  
7 It suffereth all things: it believeth all things: it hopeth all things: it endureth all things.  
WE have learned out of the law, what several duties they be, that we own unto God, and also unto man: but in the law we are not only charged to do those duties there appointed to be done, and to forbear the contrary, but also of love to do them, and of love to keep us from the other. Therefore it shall be expedient to examine what properties be in love necessarily adjoining unto the same: whereby we must judge of our selves, how it fareth with us: whether that affection (without the which all doing of good, or ceasing to do evil is to no purpose) ruleth in us both in our doings, and also when we shall abstain from doing. The properties & fruits of love, are in no place better set forth then in the former Epistle to the Corinth's: 
1. Cor. 13.4.  from whence I mean to give you some light, thereby the better to see into love, the nature of it, and how great things are contained in it. Where the first note given to know it by, is that it suffereth long, or is patiented: a property that moderateth the heat and hastiness of a man's mind, that he follow it not, in the boiling appetite and desire thereof. This patience and moderation of our affections, hath great commendations in the scripture: especially the book of the proverbs painteth forth the excellency thereof in so many places, and with so great titles, as I can not but give you a taste of some of them. In the fourteenth Chapter of that book, it is thus written: He that is stowe to wrath is of great wisdom, 
Prou. 14.29  but he that is of an hasty mind, (or to give it you as it is there word for word, he that is of a short spirit,) exalteth folly. In this place we see this slowness unto wrath is not barely joined with wisdom, but with the excellency of wisdom. For so it is said, He is of great wisdom that is slow unto wrath.  
It is a degree and profiting in wisdom, which not all men, not, not all wisemen have attained unto, to moderate the heady and hasty affection of an angry and passionate mind. Likewise in the same book thus speaketh the holy Ghost: The discretion of a man differreth his anger: and his glory is to pass by an offence. A marvelous commendation, that it should be the glory of a man to put up offences: that he should have no manhood in him, or matter to boast of any thing worthy of a man, that hath not learned to pass by offences, and to qualify his affections, even towards transgressions and injuries. Nature teacheth us a clean contrary lesson: that it is the glory and zeal of a man to pursue the infirmities of others, and revenge our affections the heat and displeasure of them thereupon: and that he is a beast & no man, that will let go wrongs, transgressions, and injuries unrevenged, especially, if they shall have touched himself. But the spirit of God teacheth us, that it is love that findeth a way to cure a transgression, & yet notwithstanding to cover it, and to reserve a place to cover it, until it shallbe cured, as it is written in this book.  

Pro. 10.12. Prou. 21.24  Moreover we read in the proverbs, that he shallbe taken for proud, arrogant, and scornful, that doth his works in the wrath of pride. A good testimony to tell us, not only what beginneth this wrath, (which is pride in deed, & therefore fitly joined with it in this place in calling it the wrath of pride,) but also what, is joined with it always: that such a one as he is, so shall he bear the name and reproach of an arrogant, haughty, and scornful man.  

Pro. 29.28.  In another place of this book, the holy Ghost compareth that man that can not restrain his affection, unto a city broken down, and without walls: but I must contain myself within these few testimonies for that purpose: for it were a very great labour to seek out all that is spoken hereof, if I should go no further then unto this book. This patience and long suffering, being as we have heard so excellent, even the glory of a man, may justly claim the first place among the properties of love. For what can be more fit to uphold love, then to be of a patiented spirit, when matter is offered & occasion, to break love and hearty good affection? He doth justly deserve well of love, & to have his praise in all the fruits that follow it, who shall by patience underprop it, when it shallbe assaulted and shaken by hatred or evil dealing howsoever. As for that man, who then letteth love fall down, whensoever any burden of displeasure, offence, or unkind dealing shallbe laid upon him from the man whom he pretended to love, he declareth plainly, that he never tasted of true love, and hearty affection, the first and principal note whereof is to be patiented and suffer long. Let him cease therefore to make any account of his love, who hath not made reckoning to uphold it in injuries and displeasures. And let him also cease to brag of any love that he hath borne unto any, who never was tried to have maintained it, through the uncourteous dealing of that man in one respect or other. For who is he (if he be not a monster of men) that cannot live peaceably with them who never shall displease him? But than is it thankesworthie, when our love by patience shall overcome the unkindness of others.  
This note of love is clearly seen in that love, which mothers bear to their children: how much frowardness and causeless crying do the mothers not only patiently bear at the hand of the child by love, but also appease, not otherwise then by giving of them something to quiet them withal, by love rewarding rather then revenging their frowardness. There is love, and therefore the chief property thereof can not be wanting, which is to be patiented and long suffering.  
The little bearing and forbearing one of an other both publicly and privately, doth plainly speak, that love is not to be found in the nature of man, but is an especial gift of God. For so sick are we of self-love, and so void of the love of others, that not only we cannot pass by the transgression of our brother, and by a loving hiding of the same cure it, but also we can hardly abide, that any should in any thing (though not evil) either in opinion or affection be divided from us. Nay, which more is, oftentimes we would have all our friends bear an heavy countenance towards him, whom we for private causes have begone to mislike. But true love is patiented and suffereth long, forgiving others, even as God for Christ his sake hath forgiven us. 
Ephe. 4.32.  Neither is there any thing in us worthy of praise in this work of love, if this patience and long suffering be absent.  
For asmuch therefore as both there hath been & shallbe also unto the end of the world in the children of God weakness and wants both in judgement and in affection, it is most necessary for him that shall have dealing with any whatsoever, to crave earnestly at the hands of God for this excellent stay of love, which is called patience or long suffering, without the which it willbe impossible to live Christianly in any society how small so ever: especially is this gift necessary in these latter days, where all places and persons almost are full of offence.  
It is to be observed, that this property of love is not only at variance with hastiness that is so soon displeased and so easily offended, but also with that other extremity, when a man is so overwhelmed with displeasure conceived, as that notwithstanding he burst not out into heat, yet he suffereth his affection towards the man altogether to quench in him, ceasing any more to show forth the fruits of a loving heart. Therefore in few words to comprehend the nature of this property of love, it is that good affection which passeth through unkindness to utter itself, and breaketh through displeasures to make itself known by loving deeds, being in very deed the power and work of God, and therefore able so strongly against such strong lets, to prevail. 
The second property of love.  It is also said of this love, that it is Bountiful, a second note or effect to discern it by. The word signifieth him that is courteous, gentle, and ready to pleasure an other, which is rather the cause of bountifulness, than bountifulness itself. For when the heart standeth so sweetly affected, it cannot easily be letted from plentiful witnessing of the same, as occasion and ability will permit. That this is a property that cannot be sundered from love, it doth appear in the love and affection which parents bear unto their children. How gentle are they to them, how ready to seek the pleasuring of them, how plentiful and liberal therein? Which cometh wholly of a tender affection towards them. This fruit of love is fitly joined unto the other: for when a man can not only bear the displeasures & unkindness of men, but also is of a gentle & frank disposition, ready to deserve well of men, how can there be any thing more required? For his patiented spirit will not easily take offence at the evil dealings of others, and his mild affection will as hardly use evil dealing towards another. Therefore peace is soon purchased and long continued, where there is plenty and store of such affections. Every man may see how hard a thing it is to find either of these fruits of love. For where is that man almost to be found, that will bear any unkindness at the hands of another? Or where is that gentle disposition, that hath a grace and facility in readiness to do well unto another? If any shall have obtained the one, he thinketh it therefore almost an unlawful thing to request the other at his hands.  
For if he be a man that can bear somewhat with the untowardness of others, he taketh the desert thereof to be so great, as that it were not lawful to look for any courteous dealing from him, but to hold themselves well satisfied with that other: so as even that were to be unthankful for it, if they did but seem to require any thing to be added more unto it. Likewise, if any be found of a gentle and ready affection to pleasure others, he thinketh his so doing, to carry with it a dispensation and privilege for his not bearing of unkindness at the hands of others: so hard a thing is it to match these two together. But how hard soever it be to found these two coupled together in any one, yet this is an assured truth, that wheresoever love is, there are apparent tokens of them both. There is both patience towards infirmities, and readiness to deserve well of those how many soever we shall love.  
It is lamentable to consider, how far the dealings of men serve from these properties. Every man saith, he is in love and charity with all men: yet if he shall never so little be offended, he cannot be kept either from plain revenging, or at the lest from letting go all good liking of the man. And as he cannot be kept from revenging, no more can he be dragged and haled to well deserving of any: yet for all this persuadeth he himself, that all the love and charity that is required in a man, doth dwell plentifully in him: so unskilfully & uncharitably do we judge of love and charity, as if he loved a man, who were not provoked by any affection boiling in him to hate, or at least to mislike him: whereas in very deed love is a tender liking conceived of a man, and so greatly delighting & affecting of him, that it maketh him both marvelous apt and easy to do whatsoever may pleasure him, and also very hard by any grief or displeasure to let go the good liking that once he hath conceived of him. The world knoweth not this affection, for it is the special work of God's grace. It needeth no long speech to declare that the world is not acquainted with it: for every man almost is careless in offending other, so far is he from this affection that is so ready to pleasure: and every man also is impatient of the jest displeasure that may be offered from any other. This that hath been spoken of the rareness of this affection which we call love, may not beget in us a despair to come by it, but a care earnestly to seek it where it may be had, and willbe had of so many as in the careful desire thereof shall multiply their petitions & prayers to God for it: which must be so much the more fervent and often, as this age hath most need of it, and is farthest from acquaintance with it.  
This is also a note of love to discern it by, that it is not Envious. Love (saith the Apostle) envieth not. This tender affection of love that knitteth the heart of one unto another, is so far from envying the graces or gifts of God whatsoever in any other whom he loveth, that he wisheth from his heart, that they were more and better than they are. For trial of the truth herein, let us consider of the affection of parents towards their children: where we are sure that nature hath planted love, and therefore this note of not envying which always accompanieth it, cannot be wanting there. What parents were ever found (except it were some one rare monster in nature) that did envy their children, because there were such plenty or store of gifts in them? Nay, we see the plain contrary, that they are greatly delighted to hear them praised of others for their gifts, and much given to speak of their praise themselves: sometime thinking and affirming those gifts which they have, to be more and greater, then in deed they are: nay, sometime imagining that to be in them in great measure, whereof in deed they never had any portion, not not the lest part: so far are they from any envying of them: for by love they are so as it were made one, that the praises of their children they take to be a part of their own commendation, which willingly they would not lose.  
This love doth so join together and unite them, that there can nothing be taken from the one, but the other taketh himself to be maimed thereby: as if he had lost some limb or joint of his own. For this affection maketh them to grow both into one: and who hath ever envied the good or benefit that he received by some member of his own body?  
The Scripture teacheth us that we are all members of one body, and that we have our part of the profit that cometh by the gifts of others, through the marvelous working of God. What madness therefore were it to envy our own commodity? There can be no greater token of an hateful man, then is envy: neither any plainer proof that we are divers from the body of Christ, then to envy the gifts of the members thereof. There is great diversity between love and envy, for he that loveth taketh himself to be benefited in the benefit of him whom he loveth: himself to be praised, in the praises of that man whom he liketh.  
The envious man on the contrary part, 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: & therefore stormeth when any thing is attributed to another, as if in that deed something had been taken from himself. Thus in all things the envious man dealeth as if he were a stranger from the other, the loving man as if he were not diverse, but one with the other, & a very part and member of the same. Let us therefore keep ourselves far from this envy, the truest token that can be of the absence of charity, & all true fear of God or fellowship with his members.  
For the driving away of envy, we have first to deal with our hearts, to persuade them, (as the truth is in deed) that we have our benefit and profit in their gifts, no less than the eye hath benefit from the foot, or the foot from the eye: which is brought to pass, by the secret and wonderful working of God.  
Secondarily, that we are of one body, and that therefore we are entitled after a manner to the praises, commodities, or benefits that do redound unto them.  
Thirdly, that the Lord is the author of this diversity in gifts, and that therefore the envying of others for their gifts given unto them, is in deed to pick a quarrel with the Lord who hath given it them, and to utter our misliking of his distribution and disposing of matters among men. And how dangerous a thing it is to control the lord, I leave to them to consider of at their leisure. Last of all, to feed our affection herein, is to bring a continual torment upon us. For when will there cease to be diversity of gifts in men? And if we be grieved when others have that which we have not, when shall we cease to be vexed? Shall there not be this diversity unto the end? Shall there be any time when all the body shallbe but one member? Let us not imagine that when we shall give our hearts leave to envy some one, that this affection will die when he is taken away, or when we shall have prevailed against him: nay, it is made by that means so much the more stronger: and as for the occasion, it never dieth.  
For there shallbe always some that shall deserve, and justly have true praise and estimation for some thing, which we have not, and therefore cannot come to have the praise of it for ourselves. In deed the next way to have the glory of it, is by love to be one: as one with the true owner thereof.  
To encourage us to this love that driveth away envy, let us remember that in driving it away we join with the Lord, who hath thus appointed it. We approve his doings as good: we acknowledge by thankfulness the commodity that we have of them: we rid ourselves of an infinite and endless torment. To conclude this property of love: it is requisite that we often consider, how unworthy we are of those benefits that we do enjoy, to learn, both to be contented with them, and to be thankful to God for them, and to keep us in such thankful remembrance thereof, as may make us studious to walk worthy of them, to so great goodness of God towards us therein, as may keep us occupied in care, how by duties we may answer them: always taking heed, lest we should become unthankful, even for the good which God did mean towards us in those gifts, the possession whereof he hath given unto others.  
As love is void of envy, so is it reported here by the holy Ghost that it is void of dealing insolently, frowardly, or stubbornly, (for so soundeth the word,) and that it is not puffed up with pride against him whom he loveth. Moreover, that it doth no uncomely thing against him, without having due regard of the dignity of the man, his degree, estate, or condition whatsoever.  
These things are expressed in three words in the text, and may be expressed in these three words thus: that love dealeth not frowardly, proudly, nor uncomely. These things do I join together in speaking of them, because they are of such affinity one with another. Where true love is, there the man who loveth is so persuaded of the excellency of the other whom he loveth, and so ravished with the admiration of some one or other thing in him, that in his judgement there is nothing, not not in himself like unto it, or worthy of it: with the which he is so delighted, and in love withal, that often times he thinketh himself happy, if the submitting of himself to any service or pains for him, may be accepted of and taken in good worth at his hands. For the thing which he is in love withal, appeareth so glorious in his eyes, that it darkeneth not only some little thing in himself, but even that which is the best in him, and that which before he made most reckoning of, now being set by this which he is so enamoured with, appeareth scarce sufficiently worthy to serve it.  
A true proof of this nature, that it is in love, may be taken from that proverb which is received among us, which is: That love and lordship can broke no fellowship. For love magnifieth that which it loveth so greatly, that it can suffer none to be fellows with it at that worthiness which it conceiveth thereof, but will have all other with all submission to give place thereunto. It was no doubt long tried experience that brought this into a common speech, and we have the trial of it in the love that we bear towards ourselves. For our nature cannot like of such a praise, wherein others are thought as good as we, having equal commendation with us. We esteem it nothing if we be not magnified, as all others be put under us in that degree and measure of commendation.  
We see it true also in that love that the wicked man beareth unto the harlot and wicked woman: when once love is kindled in his heart, he abaseth himself to all kind of slavery, forgetting even the dignity of a man in his subjection or rather slavery unto her: and all this cometh, because there is love kindled in his heart, the nature whereof is to hold a man in a wonderment at the dignity & worthiness thereof, even so greatly, that all things in himself acknowledge subjection thereunto. Therefore to apply this unto the matter which we have in hand: where love is, there can be no froward and peevish dealing, no swelling and setting up of himself and his own gifts against him whom he loveth, no uncomely or unreverent behaviour in speech, countenance, or deed, towards him, other than the place, worthiness, or condition of the man requireth. For love thinketh not that the thing loved is sufficiently advanced, unless all other become therein abased. For as was said before, Love and Lordship will abide no fellowship.  
It is profitable to observe the diversity of these things that love driveth away. Sometimes a man for want of love towards another, dealeth frowardly and stubbornly with him: other sometimes a man shall discern no insolent and crooked dealing, albeit there be inward swelling, & setting up of himself against him in his heart and secret thoughts. It may be also that both those be lacking, and yet for all that, no love reigning in him: which is perceived herein, that he doth not with reverent estimation thereof, humbly acknowledge the graces and gifts of God in him, and himself also dutifully indebted thereunto: or else that he entereth not into such a consideration of that estate that he is in, whereby he is moved to deal so, as unto that condition, (whether it be prosperous or miserable) or unto that man, (whether he be strong or weak) by good right appertaineth. Which declareth plainly that he wanteth love, whose property is to deal comely, either so humbly as beseemeth those gifts & great graces of God, or else so tenderly, as his afflicted condition doth require. The crooked and cross dealings, the haughty hearts declared by high looks do plainly speak, that love is a pilgrim among us. But if the not reverent submitting of ourselves unto the graces of God in another, & not tendering of those that be in necessity and want be added unto these, in whom shall we not find one of these three reigning & bearing rule? so rare a gift of God is love, & so much lieth hid therein.  
The opinion that commonly is received of love, what it is, cometh no nearer unto love in deed, then doth black unto white, or light unto darkness: which thing to be true we shall easily discern, if either we look unto self-love, or into the natural love that parents do bear unto their children. For concerning this last point of not dealing uncomely, but observing with all reverence the dignity of the man: how plainly may we observe this in self love? that taketh itself then rightly regarded, when with reverence and lowly submission it is honoured: and when a man so advanceth him, that he doth with all lowliness put himself under him. For love findeth such worthiness and dignity, as may, by good right, (in the judgement of him that loveth) claim reverence and submission thereunto.  
The reasons to persuade us to this humble reverencing of the gifts of God in men by love, and to forbear froward dealings with them, pride and swelling against them, or undutiful regard of them are many, and those weighty. For first of all they are the gifts of God, & therefore he may not want his honour in them. Secondly our gifts how good soever, are appointed to serve them, & the more we have, the greater service is required at our hands: neither may their neglect of duty towards us, be our discharge for want of duty unto them. Besides this, they have gifts which we want. Moreover, we do not see their gifts so defaced and stained with infirmities, as we do well know that ours are, (if we know ourselves:) which cannot but persuade us more highly and reverently to esteem of them, then of ourselves. For be it that we do know great infirmities in them, yet is it sure, that if we do know our own selves truly and thoroughly, we shall understand that there is more lack in ourselves than we can charge them with all. For what we want in measure, we are sure to have it in number. If they shall be infected with some one or few notorious offences, which we are free of, we are privy to so great a number within ourselves (howsoever we be short in the weight and measure of some sin which they are infected withal) as will match the heinousness of their offences. This that hath been said, that our gifts are by the Lord appointed to the service of our brethren, in consideration whereof they are our betters: that their gifts are not known unto us 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 drawn to honour the grace of God in them. For we must see some great thing in them, before we shall in truth behave ourselves reverently, and not carelessly, or unseemly towards them. He that loveth, hath in him reverence towards him whom he loveth, and is void of this uncomeliness, that knoweth not dignities, degrees, callings, gifts, or conditions of life: which reverence must partly arise of that which we conceive to be in them, which we must search out, (rightly examining the worthiness thereof) that we may be forced to have that love, liking, and estimation of him, which may drive us from all stubborn, proud, and presumptuous dealing: yea from all uncomely & unreverent dealing toward him, making his excellency to humble us even in that wherein we did most glory. Thus must we travel with our hearts to found out some great thing in him: for we can hardly bow unto nothing, or by love reverence, but where we shall have found some worthiness and cause thereof, yet if there be no great thing in the man, the lord's authority must step in, to obtain this love towards him, who hath appointed our gifts to serve those that have need of them.  

Love seeketh not his own.  Love is also perceived by this property that It seeketh not her own things: this is set down also in this place, as a token and sure mark of it: the meaning whereof is not that love letteth go all care and regard of itself, but that it is so careful of that which it liketh, that in regard thereof it is often negligent about itself, not enjoying all the liberty, pleasure, or commodity, that lawfully it might have. A proof of this may be had in parents, whom nature hath taught to love their children: they seek not with how little charges they might be discharged of them, in putting them off their hands to be apprentices of some occupation, which may be done with small charges, and is very lawful for them to do, whereby also they themselves may be the better able to live, as being with so little cost unburdened of them. They inquire not thus with how little charges they may be bestowed, but will strain themselves oftentimes above their ability, living very spareingly and hardly at home, to maintain them at learning, or at some other thing likely to procure their preferment,  
This is love which seeketh not her own things: which teacheth them to forego that pleasure or profit which lawfully they might enjoy, to pleasure and profit their children whom they love. This property of love did Paul plainly declare, 
1. Cor. 9  when that he did not burden the congregation as lawfully he might. By this property of love it cometh to pass, that men having once learned what is lawful, begin to inquire then, whether that same be expedient to be done or otherwise, because notwithstanding that it be lawful: 
1. Cor 5.  yet love will not do it, unless it be also expedient. By this it cometh to pass, that those which be strong, will not always proceed in the strength of their persuasion to do accordingly, 
Rom. 15.1.  but forbear their right to win the weak withal. This property of love is lacking every where. For almost all men will have all their pleasures and all their profits; not foregoing any part thereof, although the Gospel and themselves do hear much evil for it every 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 never inquire further. This proveth manifestly that love is not in us, which seeketh not after all that it may, but is contented to depart from her own right, oftentimes, thereby to declare her affection to them whom she loveth: especially when the holding of her to her own, is like to bring discredit unto that which she loveth. In preserving our commodities or our pleasures, we always follow them, to the uttermost of that which is lawful: we drive our commodities as far always, as by any means may be accounted lawful: and if at any time we be accused of hard dealing, we answer, it is a covenant: a plain bargain: true buying and selling: it is lawful: as if love unto the Gospel (if it were in us) would not make us sometimes to give in, and relent of that we might demand, to get credit thereunto, and to stop the mouths of the evil speaker and slanderer, when we see that we cannot hold that, but we must procure evil speech to our profession. Likewise, when we are charged with excessive using of recreations, or apparel: forthwith we answer, recreations are lawful: apparel is lawful: we may use it. But love seeketh not all that it may. When our profession is evil spoken of, the Gospel blamed to be a doctrine of liberty, should not the love thereunto make us cease to seek all that we may, and begin to inquire what is most convenient to purchase glory to God withal? When those which strive for masteries are desirous to get the garland, 
1 Cor. 9  and have a love thereunto, they do not sit down to reckon how many kinds of meats they may lawfully feed upon, and yet be able to run with some speed, but they consult how many they had need to abstain from, that they may be likely to prevail and get commendation by running. Thus hath love taught them to defraud themselves of many sweet morsels which, lawfully they might take, to enjoy but some corruptible thing. For love seeketh not all it may, but foregoeth much of her right, for their pleasure whom she so greatly liketh.  
Miserable therefore are these times, wherein so many go further in pleasures and commodities, then by any lawful means they may do: and the better sort stand at the staves end with God, not yielding one jot of those profits or pleasures that by any colour of lawfulness they can lay claim unto, notwithstanding his name (that is so evil spoken of for this obstinate use of their liberty) doth even beg it at their hands, that they should relent of their right, and something give in unto their God. Where are they to be found whom the care of their brethren doth so occupy, that it taketh them up from some of their lawful commodities, pleasures, and cares, to be occupied the more where their love resteth? Love is full of pains, where it loveth: 
1. Thes. 1.  therefore doth the Apostle give labour and labouriousnesse unto it, as the proper note to discern it: whereunto accordeth that which is set down here, that it is so much occupied where it loveth, that oftentimes it neglecteth itself. This property of love, notably describeth idle and careless pastors and preachers of the word: which so much seek themselves, that they neglect their flock and charges: whereas if there were love in deed towards them, it would beget in them the care thereof, even with the neglect of themselves, in respect of the care and pains taken with them. This property must every man try himself by, in his calling whatsoever. For if the Lord shall accept of our dealings therein, it is meet & requisite that they be done in love which is full of service & pain towards that which it loveth.  
To relent of our right unto God for his glory, is no work of supererogation which we are not bound unto (as the church of Rome hath taught) but due debt.) For we do own love unto God from the ground of our heart, and love seeketh not all her own, but oftentimes frankly and freely giveth of her right unto God. Herein also we may discern, that love hath great things in it, that it mightily carrieth the affections to that which it loveth, & keepeth them occupied there, even oftentimes to the neglect of itself. The rareness of it and the great measure that we shall see ourselves come short thereof, must force us to often & earnest prayer to God for it: wherein it shall be profitable to remember, that this not seeking of ourselves but the good of others, is in truth the next way to benefit ourselves. For as the hand which is occupied always in giving forth help to the mouth, or other parts of the body, doth in so doing provide for itself & hath his nourishment, help, and health, of that which it hath given unto the mouth, so by the especial working of God it cometh to pass, that our benefit is enclosed in that which we bestow upon another, and he becometh the best husband for himself, that is most employed according to his calling upon other. This is a special work we may see of God's grace: for our nature is wholly given to attend upon herself, little regarding (so matters go well there) how it fareth with others abroad. Love in like manner is known thus, that it is not provoked unto anger: it is not easily incensed, though wrong be offered unto it. For the heart is so knit by love, that it can well bear many wrongs. This note, whereby love is discerned, differeth not much from that property which was spoken of in the first place, save that to speak properly, that is a meekness joined with doings, & this with suffering. This hardness to be provoked unto anger, is procured by the help of that which followeth, being another token of love, that it thinketh not evil, or imputeth not evil. For in as much as it standeth not upon the matter, examining the evil dealing that is in it, but by love either altogether passeth over it, or else twiteth and blameth some other thing for it, as a cause that moved the doer thereunto, and so removeth it from him: therefore it cannot be incensed therewith or provoked unto anger. Parents in dealing with their children do plainly prove that love wanteth this diligent considering, thinking upon, or through examining of the evil of their children. For how many of their froward doings do they pass over, & not examine at all? In how many things which they see to be offences in them, do they notwithstanding put over the whole blame thereof, to some one thing or other? as that their frowardness cometh for lack of sleep, or want of meat, etc. For love cannot rifle into the evil, to be musing and thinking much upon it, diligently examining the wickedness how great it is that doth appear in it: love cannot stand upon it, to gather together the conjectures that may be had of great evil to be in it. Hereby it appeareth that love is far from suspicion of evil, where there is no apparent token thereof, seeing it passeth with such speed, and turneth the thoughts so soon from musing upon, and examining seen and known evils, in those whom it loveth.  
It is also incident unto love as a true mark to discern it by, not to rejoice in iniquity, but to rejoice in the truth. So doth the holy ghost report of it in this place. The truth, wherein he that loveth is said to rejoice, signifieth true and sincere dealing, according to the usual speech of the scripture: which may also be understood, in that it is set here against iniquity or unrighteousness, as being contrary thereunto. This property of not rejoicing in iniquity, is very fitly joined unto the former. For in that it was said not to think evil, but friendly not to impute it, it might be thought that love had a delight in the evil dealing of him whom she loveth: therefore is this added, that it rejoiceth not in his evil dealing & unrighteousness. For these may well stand together: not to search into evil things to withdraw his affection from the offender therein, and yet for all that to be grieved that the thing is done. For he well understandeth, that that which is done unrighteously, can not but turn to his discredit and reproach, which he would be loathe should happen unto him whom he so tenderly loveth. The most wicked man that liveth, would be loathe that the man whom he loveth should do any thing, which (in his judgement) could not but bring harm or hurt unto him: and when any such thing escapeth him, he is grieved and vexed at it. If it be said against the truth of this, that when one wicked man loveth an other, yet he will rejoice at many things done wickedly and unjustly by him whom he loveth: To this it may be answered, that he (according to the blindness and hardness of his heart) thinketh not that his such dealing will any way turn to his hurt or discredit: but thinketh rather that it will work his credit, among those men that he useth to make account of: as for fear of punishment from GOD against him, that is far out of sight. Hereupon it is plain, that perfect love is not to be found but among the godly: for all other through blindness and hardness of heart, rejoice at many things done by those whom they love, which are not sincere and righteous: and therefore must turn to their hurt, from the hands of the Lord: which yet they do not so much as once surmise, because their judgement of things is not according to the word of God. Hear falleth down that great pillar of Popery which crieth with open mouth for love and unity, and yet smothereth truth, righteousness, and sincerity, rejoicing and triumphing in that, which the truth and righteousness of God set down in his word, utterly condemneth. Here also is condemned that damnable sect which termeth itself the Family of love, who upholding their love like unto the Papists, are clean gone from the truth and righteousness of God approved by his word, unto a righteousness approved by the revelation of their own spirit, making the word of GOD the playnesong which their spirit may descant upon, as seemeth good unto itself: but always so, that there be no melody but from their own mouth. For they will have the word to have no soundness nor certainty in itself.  
Hereby is all the friendship of the wicked condemned, who will have no long liking of any, but such as will joy with them in their wickedness: for they will not hold friendship with them, that will not lend them the credit of their countenance, and if need be of their oath also, to help out evil causes withal. Hear also are all these detected of want of love, who publish abroad the infirmities of their brethren to those, to whom in no consideration it is behoveful to be known.  
Love rejoiceth not in iniquity, nor in unrighteous or not sincere dealing of him whom he loveth, not in the unrighteous or not sincere dealing of others towards him. For the love which he beareth towards him, forceth him to mislike of all annoyance and wrong, that happeneth unto him. And because of this, he can not but with grief hear of any wrong or hard measure offered unto him: so far is he himself from dealing evil or hardly with him. Love rejoiceth not in iniquity, but it rejoiceth or joyeth together with him at the truth, or sincerity, and uprightness of his dealing: because that will turn to his good, and have approbation and allowance even from men.  
Love so laceth itself in the commendable doings of him whom it loveth, and the man that loveth, taketh pleasure in the well doing of him whom he loveth. Therefore, if there be true love in us, we must not only not envy the good doings of our brethren, but we must acquaint our hearts to joy with them in their good doing, and good report for the same.  
It is a good degree of profiting to have driven away envy: but we must proceed further, to joy with him in his well doing, and deserved commendation for the same. For men deal well with him, when they shall justify his sincerity by their talk and speech: which if our heart repine at, nay if it do not joy at it, that plainly bewrayeth want of love to be in us towards them.  
When we shall come once to this, to joy in heart at their upright dealing, that their good dealing shall be the comfort of our heart, we shall not be able to deny them any help that is in us of counsel or admonition, that may either encourage them to good, or withdraw them from that which is evil, nay, we shall be ready to offer it unasked for: especially, when we shall perceive some need thereof.  
These things which are in the last place attributed unto love, as that it suffereth all things: it believeth all things: hopeth all things: endureth all things: do declare, that a loving man is of a very patiented spirit toward his brother, even in his infirmities, and that he layeth his hands softly upon the sores of him whom he loveth, and desireth to have them healed, having a great burden of grief upon himself for them, which notwithstanding love teacheth him to go under and to abide, and not daintily or impatiently and roughly with speed to cast it off.  
Likewise it is declared here, that love is of a good and easy disposition, to believe and hope well of him whom he loveth. We may not think when it is said that love believeth all things, and endureth all things, that love wanteth all judgement to discern: but the meaning of the holy Ghost is by that universal note, to declare how much they are inclined that way, and easily induced thereunto, when there is any good matter to move them therein. As for that lightness in believing, that cometh for want of wit and judgement, it is easily discerned from that which proceedeth of charity and love.  
When we shall have tried truly our dealings toward God, our dealings toward our neighbours, and our dealings in our several callings, by these affections which are reported by the holy Ghost to be in love, it will appear, that to be a Christian is a rare matter, a mighty, rare, and especial work of God. Now let us pray, etc.   

The xiii. Lecture upon the third Chapter to the galatians, and third verse.  For as many as are of the works of the law, are under the curse: for it is written, Cursed is every man that continueth not in all things, which are written in the book of the law, to do them. 
Having learned what things are to be done of us, and in what manner they are to be done, it remaineth to consider, whether any man can do all these good deeds that are commanded by the law of God, in that form and manner that he hath commanded: that is, from the ground of a loving heart, which must be discerned to have that tender affection of love in it, by these properties which never are wanting where love is to be found, according as of late it was proved unto us. The Scripture is plain in this matter, that no man can fulfil the law. In the Epistle to the galatians, the Apostle affirmeth all those to be cursed that claim righteousness for the works of the law which they have done: and he useth this reason, to prove that all such are under the curse: For it is written, 
Gal. 3.10.  (saith he) Cursed is every man that continueth not in all things which are written in the book of the law, to do them: taking it for an undoubted truth, that no man continueth in doing all those things. This reason is no reason, if the Church of Rome may be believed. It is no reason with them, to say every man is cursed that hopeth for salvation from the works of the law done by him, because the law curseth him that continueth not in all duties of the law to do them.  
For they say, that a man may continued in all things that are commanded him in the law, to do them, in that they say a man may fulfil the law. And if a man may continued in doing all things that are commanded, then is he free from the curse of the law: because the law curseth none, but such as continued not in the fulfilling of all things in it.  
But the holy Ghost taketh that, as granted of all men, that there is no man that continueth in all things that are written in the book of the law to do them: and therefore thinketh, that he hath sufficiently proved, that which he affirmed, that all men, who lay claim to righteousness by the works of the law are accursed.  
The Apostle affirmeth every man to be accursed that seeketh for righteousness from the law: because the law dealeth so strictly and hardly with man, that it curseth every man who continueth not in doing all the things commanded in it: which the Apostle taketh to be impossible, and thereupon is bold to affirm all men to lie under the curse of the law, for not having continued in all the duties thereof.  
But the Church of Rome acquitteth them of that curse, affirming plainly, that a man may keep the law, and continued in all the duties thereof, for want whereof and for no other cause the Apostle did lay the curse upon every man. It may not be omitted, that there is such contrariety of judgement between the doctrine of the Apostle, and the doctrine of the Church of Rome, that the Apostle should take this as granted, that no man can continued in all things commanded in the law, and therefore all men to be accursed: and they of the Church to hold it as a received doctrine and approved of them all, that a man may continued in all the works of the law, and fulfil and keep the law: in so much as they are not ashamed to pronounce him to be accursed, who shall hold, that the law doth lay any impossible thing upon us.  
The Apostle doth take it to be so plain, that no man can keep the law, that he will not bestow any pains in the proof thereof. The Church of Rome taketh it to be so plain, that a man may keep the law, that they do accurse him, whosoever shall hold the contrary. But it behoveth us to rest in the doctrine of the holy Ghost, which therefore holdeth all men accursed that stick unto the righteousness of works, because no man can do all those works to the which righteousness and life is promised. And righteousness is promised, not unto him that shall do some few works, but unto him that shall have done all that are written in the book of the law. Neither yet unto him that for a great time shall have done all, but unto him that shall have continued from the beginning, unto the end of his life, in doing all the works that are commanded in the law. Whereby it appeareth, that that man who shall offend but in one thing forbidden in the law, is in so doing shut out from all hold and hope of righteousness thereby. For he is holden accursed by the law, that continueth not in all things that are written in the book of the law to do them. For the law doth offer us wages for our work, but so, that it refuseth to pay any penny, but unto him that shall bring all his work finished and done: because the covenant was so: and the law dealeth by Indenture and covenant and not otherwise. He shall not want hire for his labour, that shall have done his whole task, and all that was set & appointed him for to do. For the Lord did covenant with us for accomplishment of those works, that were agreed upon and set down in the law, that when we should have performed that obedience, it might be lawful for us, to claim our wages: which is, that he that doth them, shall live in them. 
Gal. 3.12.  But if we should come with our work half done and half undone, or any (even the lest) part undone, the law sendeth us away without wages: letting us see the condition of the obligation, which is, that he standeth accursed, without all hope of hire from the law, that shall not continued to do all things that are commanded. For the law will not go one jot from covenant. In deed it will keep covenant with us, if we keep covenant with it, and bring our whole work accomplished according to the Indenture. If a man should for ten, twenty, or forty year, or if it were possible that from his infancy unto his dying day, he should have been a painful workman to the law, doing all the works thereof truly and without blame, and yet slip in one thing, if but in one thought, even upon his dying day, he doth therein forfeit his obligation, wherein he standeth bound for continuing in all the works of the law unto the end. Cursed is he (saith the law) that continueth not. 
Gal. 3.10.  And as was said before, the law dealeth not but by Indenture, and therefore looketh for and will have the benefit of the obligation and the forfeiture of the bond at our hands. If it shall be said that the good works that we have done shall discharge us of the evil that we have done, that answer will not be taken: there is no reason in it, nor law for it. For when we are bound to do those works (which we say will discharge us from the evil works that we have done) and more than they be, (for we are bound to do all, and it is due debt of our part,) how cometh it to pass, by what right or reason, that part of payment of one sum which is due debt from us, should not only discharge that whole debt, (it being but a part thereof) but also should discharge us of an other bond, wherein we stand bound for the payment of an other sum of money?  
We stand bound not only to do well, but also to abstain from doing evil. The discharge of one bond (if it were fully discharged) could do no more, but free us from the danger of that: it can not acquit us of the other bond, wherein we stand other ways charged. To apply it to our purpose, the bond wherein we stand charged for doing well, being in some part answered, can not cancel the other obligation wherein we stand bound to abstain from evil.  
There is no man that hath an other bound unto him in two several obligations for two several sums of money, that will by and by after that one is discharged, take the other by that payment to be as good as canceled: there is in it neither law, right, nor reason.  
Much less will any man be so foolish, as when but some part of the one shall be paid, to imagine that then he must give over, not only the claim of the other part yet behind, but also the whole debt of the other bond, which in no part hath been discharged.  
These things being considered, we shall be forced to say with the Apostle, So many as stick unto the works of the law, are under the curse. For it is written, Cursed is every man that continueth not in all things which are written in the book of the law to do them.  
If any man shall think with himself that this reason is not sufficient to prove all accursed, because every one that doth not continued is accursed, imagining that a man may continued in all things: let him examine himself by every commandment in every several duty thereof: adding thereunto the properties of love, and considering whether his affection may be proved by those effects, to bear love unto the law and the duties of the law, or otherwise: joining with all his continuance in every thing, even in the thoughts of his heart: and then, no doubt, it will be manifest unto himself, that he is far from that righteousness which the law requireth, and he by it is bound to perform it. He shall then see, that he himself is far short of that number of works which have promise of life made unto the workers thereof, when they shall have accomplished those works in that number of deeds, & that loving manner of doing, which the lord requireth: especially if that proviso be remembered, that there must be continuance without interruption, both in the deeds and manner of doing, even unto the end.  
Moreover, the punishments in this world which the godliest that ever lived have not been altogether free from, declare that no man keepeth the law. For the law doth not only promise' freedom from punishments, but also plenty of all manner of blessings in the fruit of our body, in the fruit of our ground, in the increase of our kine, cattles, flocks of sheep, in our coming in, in our going out, in all that we take in hand, in causing all that rise up against us to fall before our face. etc. But the godliest man that ever lived, was never free from all those punishments that there are appointed for the transgressors of the law, nor yet blessed with all those blessings in all things which are promised to them that keep the law: 
Deut. 28.  and thereupon we may safely conclude, that the godliest man that ever lived, did never fulfil the law. For then surely the Lord would have stood steadfast to his promise, both to have procured all these blessings promised unto him, and also to have kept every part of those punishments from him, which are appointed for the transgressors of the commandments of God.  

Rom. 1.18  In this manner doth the Apostle prove that righteousness cometh by the mercies of GOD taken hold on by faith, because the wrath of GOD is revealed from heaven, against all unrighteousness and ungodliness of men, withholding the truth in unrighteousness: proceeding to the punishment of the Gentiles▪ to declare what did befall them, declaring also as concerning the jews, that the name of GOD was evil spoken of for them, that calamity was in their ways, and that they had not known the way of peace, taking his ground from the punishments that light upon them, to prove that they did hold the truth in unrighteousness, that their obedience did not answer unto their knowledge which they had of GOD, that they could claim nothing in respect of their deeds, which the Lord from heaven had reproved, by punishments brought in upon them. And therefore he doth strengthen his former affirmation, that the just man shall live by faith, which was his purpose to prove unto them, and unto the which end he directeth all his speech in those four chapters.  
In like manner, 
Rom. 5.12 14.  the Apostle proveth to the Romans, that all men had sin, (even children that did never commit any actual offence,) because death (which is the punishment of sin) did take hold upon all.  
This one punishment therefore, if there were no other, may suffice to prove, that no man ever did keep the law, because death which is a punishment for transgressing the law doth seize upon all men, of what estate, degree, or years so ever.  
It is the reason of the Apostle in that place, that because all had sinned, therefore death came upon all: providing by the dealing of GOD against man in punishing of him, that man had dealt against GOD, in transgressing of his law and commandments: nay, providing (which is yet more,) that because GOD punished all men, therefore every man hath offended against him in transgressing his laws and commandments: so that there is no man that can say he hath or doth fulfil the law.  
For if it might in truth be uttered of any man, that he were able to fulfil the law, it might in like manner as truly be affirmed and hoped for, that the same man should never die or change this corruptible estate.  
Wherefore then serveth the law? May it stand with the righteousness of GOD to command any thing that we can not do? Or to make promises of life, for the keeping and observing of that, which he knew assuredly we could not perform?  
first, that the Lord might righteously require that kind of obedience at our hands, though it were not possible for us to perform it, may be proved hereby: because we should have had power to have performed it, if we had continued in that estate that he had left us in.  
Our sin therefore and weakness by the mean of sin which is our own offence, can not now make that unrighteous in GOD which before was righteous. Our unrighteousness and sin can not make us less indebted unto GOD then before we were.  
Is it not blasphemy to say, that because we had offended more, therefore the justice of GOD should be less then before it had been? We confess it was just before the fall of man to require all these duties at our hands, because he had given us power and ability, to be able to perform them. And can our sin so pull in the justice of GOD, that now it shall no longer be lawful for him to keep the same rule of equity which he did observe before?  
Moreover, who can let the Lord who is indebted unto no man, to promise' eternally life under what deeds or covenants so ever seem good unto him? Shall it be unlawful for a man who hath some portion of land to cell, to say unto a poor man, (who is not able to give half so much as he doth offer to cell it for, and as it is worth in deed,) Thus much I mean to have for it of him who so ever shall enjoy it?  
Is it unlawful thus to price it, because the poor man is not worth so much as will purchase it? Doth his poverty make the land of less value, either else make it unlawful for him to require any thing like as the goodness of the ground doth deserve?  
No man will think this to have any equity or right in it. Not more surely hath this other: that our poverty and want should make it unlawful for the Lord, to esteem the treasures of his kingdom above all the obedience that we can perform, and to set them at a greater price than this poverty and want that we are in, shall ever be able to reach unto.  
If it be further demanded what meaning the Lord had in promising life unto us, for doing of that which he knew we never could perform and bring to pass, it is to be answered: that the Lord did it, to let us (who are so well persuaded by the nature of our own ability) see clearly into our poverty and want, how great it is: that we might have true trial within ourselves, how greatly we are beholden unto the free mercies of GOD in jesus Christ. When we shall have seen plainly by the law, how unable we are to perform, that there is required to be done of so many as hope for wages by reason of their work, and that if we will lay claim to the mercies of GOD for our works, we remain accursed for every sin and offence against the law committed by us: because it is the written sentence of the law, that He is cursed that continueth not in all things that are written in the book of the law to do them. Than not from the bore speech of our mouth, but from the true trial of our heart, we are sent to the mercies of GOD alone, to stick wholly unto them, acknowledging all our goodness to proceed from thence alone, and are compelled by the sense and feeling of our own wants made known unto us by the law, to let pass all that opinion of our own works which we before were so well persuaded of. As if some impotent and lame child, that were in deed able to do nothing towards the earning of his living, (being chargeable to his father, not only for himself, but also for one that should give attendance unto him:) should in the foolish persuasion of some trifleing work that he doth, persuade himself that he is so far from charging his father, that he is become very helpful unto him, bringing in a great portion of that whereby the whole family is maintained: whereupon the father setteth him to some work, promising to give him wages for it, as he doth unto day-labouring-men, that the overplus of his charges may redound to his own profit alone. When the foolish impotent child seeth by good experience, that he is not able to do any thing to the maintenance of his living, than he is forced to acknowledge his father's liberality, and to confess his undeserved goodness towards him, which before he made no reckoning of, pleasing himself in the foolish persuasion of his own earning, until by good trial it hath been proved unto him to be nothing.  
In like manner the Lord our GOD, willing that we should take ourselves as we are in deed beholden to his mercy, and only cleave to that, is constrained to bring us from this foolish persuasion of our deservings and earnings by our own works, (the persuasion whereof keepeth us from magnifying of his mercies as we are bound:) and to set us to work for wages, appointing us hire for labour, and wages for a certain number of works: wherein when we shall have taken trial of our own insufficiency to maintain ourselves, we shall be forced to lay hold of his alone mercies, and in true humility acknowledge the benefit thereof, which was a principal end that the LORD did look at, in loading us with that so great labour of the law, and exacting a continuance in every work thereof, so straightly at our hands.  
For the promise to be received to mercy in the merits of Christ alone, was made four hundredth years and more before the law, which came in to drive us by due experience of ourselves, to stick wholly unto the bounty of that his mercy: which thing to be so, he Apostle proveth by the nature of the law that was given.  
For such a law was given as (by means of our weakness) could not give life. And therefore sure it is, that the LORD meant not that we should look for happiness from the law and the obedience thereof, but wholly from the mercies of God in Christ.  
If there had been a law given (sayeth the Apostle) which could have given life, surely righteousness should have been by the law: 
Gal. 3.21.  But the Scripture hath concluded all under sin, that the promise by the faith of JESUS CHRIST should be given to them that believe. Wherefore the law was our Schoolmaster to bring us to CHRIST, that we might be made righteous by faith.  
The Apostle sayeth, that if there had been given such a law as could have given life, righteousness should have come by the law.  
Sure it is, that the want which was in the law to give life, was not in itself: for it did promise' life unto them that kept it, which promise' made by the LORD to the keepers of the Law, it were blasphemy once to imagine that he would not, or could not, perform.  
Therefore the want that was in the law to give life cometh wholly of our infirmity: by reason of the weakness that is in flesh and blood, as it is written to the Romans: 
Rom. ●. 3.  That that which was impossible to the law, in as much as it was weak, because of the flesh, GOD sending his own son in the similitude of sinful flesh, and for sin condemned sin in the flesh.  
Great is the opinion that flesh and blood hath of itself, when the Lord is constrained to bring a looking-glass of his law for us, before we can be brought to judge rightly of ourselves.  
Great is the credit of our own deserving and earning by our well doing, when the Lord to pull us from it, is forced to put us to the trial of an impossible work. Hardly are we brought from the opinion of our own wealthy estate, when the Lord cannot be believed of us: telling us the contrary, before he hath laid before us in his accounting book, our several parcels of debt.  
A Christian therefore is taught by the end that GOD had in giving of this law, to learn how hard a thing it is to lay down all liking of himself, and opinion of well deserving for his deeds, in as much as the Lord is driven to reckon with us particularly, & prove unto us by plain evidence that we are worse than nothing, before we can be made to let go the opinion that we have once conceived of our own good estate. Therefore whosoever meaneth to depend truly upon God, must by the often sight of himself in the law, be weyned from the opinion of his own doings, while that in seeing his deformities so much in every part (by means of the sundry and several duties that are commanded,) he be compelled by good trial to acknowledge the benefit of his blood, whereby they are wiped away. For it is the true trial of ourselves, that maketh Christ to be of any reckoning with us. It is the true misliking of ourselves that causeth us to like of him. How necessary then is it for us, not only to acknowledge a kind of debt, but to see the several parcels thereof in every commandment growing to such a great sum, as should offer just occasion to think highly of him, who hath brought us a free discharge, for these so many and sundry bills of debt.  
Let us learn then often to go unto the counting book of our God: to see in every commandment the great debt that we are drawn into, that we may have occasion known to ourselves to be very great, why we should wholly betake us to the mercies of our God. It falleth out oftentimes, that a man who is deeply in debt, for want of earnest consideration had of the several sums & parcels of the same, may take it to be no great benefit to be discharged thereof: but when the particulars be summoned and brought in, and in the whole thereof appeareth to be a great matter to discharge, he beginneth to change his mind, and to take him for a special friend that would offer to answer it: even so it cometh to pass with us, while in general words of course we confess ourselves to be sinners, and therefore indebted unto GOD, but yet never truly consider by true trial of ourselves in every commandment, what the particulars are whereof the general ariseth so great.  
We make no great account of the mercies brought by Christ for the discharge thereof, because the greatness of the debt and danger, for want of summing the particulars, is not truly known nor rightly considered of: which is the thing that maketh a right reckoning both of our own want, and also of his worthiness, in releasing us from so great danger and debt,  
By this we may clearly perceive, that so many as shall not often look to their lives by the law, do neither know what wretchedness is in themselves, nor yet what mercy is in Christ.  
For being ignorant of the several parcels, they do judge amiss of the whole, and therefore of the greatness of that benefit that hath discharged all. Those men that are not acquainted with the often sight of their several sins by the law and commandments, may fitly be compared to a man that hath some sore in his body which he discerneth by some little hole appearing in the skin, yet so as he maketh nothing of it, neither thinketh to be any great benefit to be cured thereof: for it appeareth to him to be very little, by reason of the small quantity of skin that is broken: but after that it being searched and lanced, there is known to be so much dead flesh about it, as (being taken out) maketh the hole ten times greater than before: then he beginneth to think what danger he is in for the decay of his whole body, if that part be not well healed, and therefore taketh it for a great and singular benefit to be cured thereof, which before he did nothing at all esteem,  
Not less necessary is it for us by searching into our several corruptions, by every commandment, to cut away the dead flesh of carelessness and good liking of our estate, or at the least of finding no great lack in it, which hindereth the true entertaining of the free mercies of Christ.  
For it is the burden that we feel of sin by the law, which maketh grace sweet and acceptable unto us: and they that be loaden with the weight of sin, be those whom the Lord hath promised to ease, as it is written in Matthew: Come unto me all ye that are weary and loaden, 
Matt. 11. 2●  and I will ease you.  
For what are they that do not well perceive in what a miserable condition they should be without him, can never rightly esteem of him.  
One contrary maketh an other better known. Liberty is never so sweet, as when it cometh immediately after bondage. One day of liberty is more made of while the burden of bondage is fresh in memory, than two days are after, when there is no remembrance left of the former condition. It is misery that maketh a right account of mercy. It is misery that maketh mercy to be mercy. The law must let us see our misery, that we may have right regard of mercy. If it were so expedient for Paul to have the messenger of Satan to buffet him, jest he should be exalted out of measure for the abundance of God's gifts, that praying often that it might depart from him, he could not be heard to have it taken clean away, 
2. Cor. 12.7.8.  as appeareth to the Corinth. how necessary is it for us, that are in much more danger than he, to be exalted with the liking of ourselves, to be kept humble with the continual sight of our infirmities in the law, that we exalt not ourselves against the free grace of our God?  

job. 33.16.17.  In the book of job it appeareth, that the Lord, to hide the pride of man, usually bringeth them into some one great affliction or other, and that sundry times. 
job. 33.29.  For there it is said, that GOD will work thus twice or thrice with a man, that he may turn back his soul from the pit. For these are the words of the text in that place.  
This doctrine utterly overthroweth them, that rest in their works: looking for righteousness and justification, from their own deservings & good deeds, because they have kept the law of God in their own opinion, and therefore may justly lay claim to eternal life for those their good deeds.  
This doctrine also condemneth all secure men, that have no sense of sin: For the law should so lay open unto us the sores of our sins, that the very sight thereof might send us to Christ. For the end of it is so to charge us with our own woeful estate, that we may be driven to give over the strongest hold that we have, which is the opinion of ourselves, and fortify ourselves in Christ & in his mercies alone. It is the greatest work of the Lord to win this hold at our hands: yet if we remain in it, we are but dead men and cast away every one of us. The Lord therefore meaning to hide us in his mercies, and there to make a sure & safe harborough for us, doth shoot off this warning piece of the law, so to shake this ruinous hold of our own good deeds, that we seeing in deed the weakness thereof, may take us to his mercies alone: a hold that will hold in deed.  
The practice of sathan by the Law, is in extremities: for either he would drive us to despair thereby, or else touch us not at all therewith. But we are learned out of the word of God, that the office of the law is to join us to Christ: and to keep us from both these rocks of security and despair which are two dangerous rocks, and therefore needful for all men to take heed of, in this voyage of Christianity. For either of them both, doth threat to make shipwreck of our salvation.  
Let us therefore require of the Law to do that which unto it appertaineth: that it would so let us see ourselves, that we be no longer careless of our estate: which must needs be, until that warning piece have awakened us and scared us out of ourselves. But if it shall presume to deal further with us to drive us to despair, remember that that is more than it hath in commission: for the law is charged with no more save this: so to humble us, that Christ may receive us. For as an evil body must be prepared, before the physic that shall do good must be ministered, so must the law by true humbling of us, and purging these haughty humours that we be full of, make way for the medicine of his mercy to work well upon us. This doctrine giveth God his true mercy: for to give unto them that be unworthy, is a thing worthy and beseeming God, Dare indignis, res magè digna Deo. It giveth unto him true justice: for it ascribeth unto him such justice and righteousness, as no righteousness that is found in man is able to stand with all, but must yield and give over. But the doctrine of the Church of Rome, offendeth both against his mercy, and justice: ascribing neither perfect mercy, nor righteousness unto God.  
For it is no mercy to help him that hath desert in himself to be holpen, that is justice. Neither is that justice perfect and beseeming GOD, that man's can match withal, and stand without check before it. That lifteth man too high, & abaseth God too low. The law than teacheth us true humility, & letteth us see that it was the free and undeserved goodness of God, that hath begone whatsoever holiness and righteousness of life is in us. Moreover, when we shallbe assured that we have very well profited in Christianity, it is also necessary for us to behold ourselves often in the law and commandments of God, thereby to see what infirmities are still in us: that the Lord may have the praise of his undeserved mercy, as well for continuing his graces undeservedly, as for beginning them without any our desert. For when we shall perceive by true trial in ourselves, what just occasion the lord hath offered him on our part, to stay, or rather utterly to give over his merciful dealing towards us, we must acknowledge even from our heart, that the Lord hath taken the occasion to continued his graces towards us, as well as to begin them in us, from his free mercies alone: and so from an humbled heart yield unto him no less praises for continuing, then for beginning true holiness in our hearts: that he may have (which by good right doth appertain unto him,) the whole glory of our new birth and regeneration.  
What horrible wickedness were it with the Chuche of Rome to part the praise of our Christian conversation, between God and us, which is wholly due unto his undeserved grace? according as it is written in the Epistle to the Philippians: It is God that worketh in you, both the will, and deed: even of his good pleasure. This is spoken unto them that had begone and continued also some good time in Christianity, that they should continued in fear and humility: because God wrought in them even of his own good pleasure, and not at the desert of their obedience: which may soon be perceived to be true, if we shall examine ourselves by the Law and commandments of our God, which thundereth out curses against him, that shall not continued in all manner of obedience unto the end. The law being looked truly upon, will let us see much required and commanded, and yet unperformed of us: much forbidden, yet for all that done of us: and therefore many curses due unto us, by our own deservings: so that we shall be forced to confess the greatness of his kindness, that continueth through so great unkindness of ours.  
We may conclude then, that in those who have begone in simplicity and singleness of heart to serve the Lord, the law hath great use: and the often sight of themselves therein, is very necessary, not only to be humbled under the freeness and undeservedness of his grace, but also under the greatness of his goodness: which is so much known to be the more, as our desert is known and perceived in ourselves to be the less: so much the more tried to be mighty, as it is well perceived not to have been beaten back by so great force of our sin, as we are well privy unto (by trial had of ourselves in the law) to have stood in the way against it. Therefore, to conclude this part: the law and commandments of God truly beholden and considered, do teach us to give unto God, the honour that is due unto him, as well for the free & undeserved beginning, as for the free and undeserved continuing of his mercies towards us: that he that will glory, may glory in the Lord.  
Moreover, this use we have of the law of God, that by it we are truly directed into the way of life, which of ourselves we could never have learned: and so, forewarned of these by-ways of our own devising and devotion, which lead unto destruction. For it can never be lawful, that the rule to serve and please a master by, should come from his servant, who is to please, and not from the master himself who is to be pleased. And therefore miserable should our estate have been, if we should have imagined, that the rule for us to serve and please God by, were to be taken from our good intent and well meaning: and not from the Lord our master his good pleasure and liking. If a master should not have prescribed his servant what to do, or to leave undone, there were more to be said for his good meaning, although it did go from the good liking of his master, which was not uttered unto him: but when the master shall make known his will and pleasure by his word, there is no excuse left unto good intent or good meaning, when his pleasure made known and declared unto the servant from his own mouth, shallbe neglected and not accomplished by him.  
The law therefore (being the will of our maisster uttered from his own mouth) teacheth us, truly and safely to serve him: and stoppeth up that dangerous pit of our good intent, devotion, and good meaning: a dangerous pit to fall into at any time, but now most dangerous when we have learned what is good devotion and good meaning, even from the Lords own mouth.  
There is also an other singular benefit which we have by the law, and several commandments of God, which doth remedy a mischief that is over rife in these days. Many not of the worst sort of men, content themselves generally to have a liking of the word of God, and a general good meaning toward his commandments, but never travel to approve their hearts before GOD by profiting and going forward in the several duties of every several commandment which is well provided for in the law, where we are charged with several duties unto GOD, and also unto man: so as the neglect of any duty set forth by the law, redoundeth to the contempt of the Lord who is the lawgiver. The often perusing therefore of the several commandments, do bring us from christianity pretended in general profession and meaning unto Christianity approved in particular practice of several duties: drawing that vain general profession and liking unto particular and several well doing. It were a lewd practice of a servant, to pretend good liking of any thing that his master should command, yet never to put his hand painfully to the executing of his several charge. There is nothing so common among many professors of the word, as to uphold the credit of professing the Gospel, and favouring it, not with careful following after the things given by name, and particularly in charge unto them, but only with their general liking or rather their not misliking thereof: as if this were good service, to give our master leave to command as seemed good unto him, so we might be at liberty to practise and do as much as like us. It is a Christians profession to uphold God's honour, in what thing soever it is assaulted: & there specially where it is most assaulted in any, & he most weak to resist: which kind of warfare as it is the best, so is it well maintained by this light of the law. For there we see by often & true examination, which of the walls of God's glory are most battered in us, & beaten upon by the adversaries power: whereby if there shallbe any care in us, we shallbe provoked to bring all the help that we have or can come by, to that part, to strengthen it withal.  
For to what purpose were it, for us (the enemies entering in at one part of the house upon us,) to let go the care of that, and there to keep watch and ward, where there is no assault made against us? As if sathan should sore assault us with covetousness, and labour to enter there, breaking down the walls of sobriety and temperance in these earthly profits, (which we should use so soberly and temperantly as if we used them not: and we doubting no harm from thence, should convert all our munition and defence, to uphold the walls of gentleness, love, and meekness, when as in deed we are not assaulted with wrath or displeasure. Were not this a woeful kind of war, to lay open where we are assaulted: and to be fenced on those parts where we are not once attempted? Were not that a slender victory, for that man to brag, that he hath not one wound upon his legs, whose head and shoulders have borne off all?  
It cannot be denied, but many that go for Christians, boast themselves greatly of such kind of victory: that their legs are safe, because some gross evils, as revengement or plain oppression hath not prevailed against them, when notwithstanding their head is yet bleeding with the strokes of ignorance in GOD'S word, or carelessness of his glory, and their shoulders full of the scars of covetousness, or such other like grievous wounds.  
This mischief is redressed by the law, by the light whereof we clearly perceive, where the force of the adversary lieth soarest upon us: that we may turn our prayers and all spiritual armour to that part especially: So shall our prayers not be cast off without care at adventure and by custom, but being both warned of great danger, (which without the alarm of the law we would not have feared) and also having warning to what place the adversary directeth his power, our prayers may carefully and directly stand against it. Now let us pray unto our Heavenly Father, that we may learn by the Law both to be humbled under his mercies, and also to be directed unto his own good pleasure & will to the praise of his name, and our own everlasting comfort, etc.   

The fourteenth Lecture upon the third Chapter of S. john verse 16.  So God loved the world, that he hath given his only begotten son, that whosoever believeth in him should not perish but have everlasting life. 
AFter the knowledge of the Law and the use thereof, it is necessary to speak of Christ (who is the end of the law) how by faith he is received both to justify us from the curse and rigour of the law: and also to sanctify our hearts to such a liking of those duties that there are appointed to be done, as bringeth with it the careful attending upon the doing thereof. This doctrine hath been somewhat touched in the law: but a more plentiful discourse thereof is yet required, where the matter may be laid open more at large then hitherto we have heard of. For the performance whereof, this portion of Scripture that now I have read unto you promiseth very much.  
Wherein we may understand, that the first spring and fountain of our salvation is the love of God. That is the first cause, the principal ground, and chief beginning of all our happiness, and therefore it is set down here as the cause why Christ was given for our sins. So God loved the world, saith the text, that he gave his only beegotten son.  
The tender affection and love of God towards us, is placed before that great gift to commend the goodness of it. For not so much the gift, as the mind of the giver is wont to be considered. This is noted by the holy Ghost, with a special note of commendation in these words. 
1. john. 4.10  Herein is that love, not that we loved God, but that he loved us, and sent his son to be a reconciliation for our sins: Likewise in the Epistle to the Romans. 
Rom. 5.15.  There is set against the single transgression of Adam as an over match, the grace of God, and the gift in grace, or by grace. The benefit and medicine of Christ his obedience, was sufficient for the wound of Adam his transgression, to make it whole withal: then remaineth as an advantage or overplus, the grace and goodwill of the Father, wherein this medicine was lapped and closed up, which is the cause why he maketh a special note of the grace of God, and of the gift in grace, or by grace. These things are diligently to be observed: for they are the grounds of much good doctrine that is established strongly hereby.  
When we consider what that was that first turned the favour of God towards us, we may not begin at ourselves, (as if it had come of our works preparing ourselves for him, & addressing ourselves towards his obedience) we may not begin at our merits: nay, we may not begin at the work of our redemption, and the merit of Christ, to make that the first thing that ever turned his heart towards us. For here it is affirmed by the holy Ghost that he loved us, and therefore gave his only begotten son for us. When we come to the meriting of Christ, we must not look upon the virtue of it without the good will and favour of God, wherein it was founded, and from whence it hath the worthiness and merit that it hath. So far off then are our own works, from bringing their desert with them, and opening by themselves the gates of his goodness: that the good will of God the father prepareth the way even for the merit of Christ his passion. Our own works come short of being the first that hath commended us unto God, when both the good will of God the Father, and the merit also of jesus Christ have been there before them in our behalf. Let men therefore cease to say or imagine that their own works were the first that ever spoke one good word for them, when it is so assured by the word of God that they have had friends in that court that have done for them when all the credit of their own doings was utterly rejected and could not be heard. Whensoever therefore we seek out the chief cause and the first spring of our blessedness, let us come to the love of God.  
For it is said, that God so loved the world that he gave his only begotten son, etc. Let us take heed of beginning at ourselves, and our own doings. For (as hath been said) it was the love of God that did begin all our blessedness: yea, and that even then, when we were enemies unto him: and therefore far from deserving any good thing at his hands: which thing commendeth his love, above all the love and affection that is to be found in the world. For who hath ever been known (the Son of God excepted) to give his life for his enemies? Therefore doth the holy Ghost upon just cause affirm, that the love of God towards us, is herein set out and commended above all love and affection that we have heard of: because while we were yet sinners and enemies unto him, 
Rom. 5.8.  Christ died for us.  
The scripture beareth record that Christ died for the ungodly: but (as it is there affirmed) he is scarce to be found that will die for a good man. What good man hath ever been found that would have such compassion, as to offer himself to die for a godless person? The Son of God giveth his life for ungodly men. Marvel not at these words, neither think there is any thing too much spoken in this matter. For in that Chapter it is said plainly, that Christ died for the ungodly, for sinners, for his enemies, and all to commend the greatness of his love. It will be granted of all men, that in deed before the death and passion of Christ, we were godless, ungodly, enemies to God, without any hope of a better life: But all men are not persuaded, that we do now come such men into the world and continued so: until by the special grace of God working with his word we be reclaimed and reformed, which (for that change) is called regeneration or new birth. All men are not persuaded, that when Christ beginneth Christianity in any, he doth begin with his enemy. Yet doth the Apostle S. Paul affirm that he, as others, was by nature the child of wrath, 
Eph. 2.4.5.  that before his calling he, as other men, was dead in trespasses and sins: walking after the course of this world, after the spirit that worketh in the children of disobedience: but GOD (saith he) which is rich in mercy, through his great love wherewith he loved us, even when we were dead by sins, hath quickened us.  
There is no doubt of it, but that he who liveth the most blameless life of all men in the world, is an enemy unto God, and without all hope of any better life before this especial working and calling of GOD. I do call Christianity a special work of God, because it is not to be found in the nature of any man, how great good thing soever it seem to have in it: but is a peculiar work of GOD. This is a matter needful to stand upon, because it giveth unto God the commendation of that love which is not to be matched in the world. And in denying this greatest kind of loving dealing, we darken and diminish the glory of his mercy, appearing so clearly and so abundantly herein: we deal unthankfully with GOD, not giving unto him all the praise that of duty belongeth unto him. If two servants had received equal commodities and benefits of one master, the one having been a very profitable servant to his master, the other a very unthrift, and not only not profitable, but also a waster of his goods: should the unthrift sufficiently acknowledge the liberality of his master, if he should confess that he had received as much of him as his fellowe-seruaunt, making no mention in the mean time of his unworthiness in respect of his fellow?  
Every man seeth the good will of the master, to appear more in the one then in the other, and therefore he should justly be accounted unthankful, if he would not both think and confess, that he were more beholding to his master then the other. For true thankfulness causeth the benefit received after a certain manner to remain still in the benefactor, by thankful remembrance not only of the gift, but also of the manner and quality of the gift: especially when it addeth any thing to the worthiness and desert of the giver.  
The cause therefore is great, and a part of our thankfulness unto God is in it, to withstand with the Church of Rome herein, that not only we have had these benefits that we have from God, but also that we have had them contrary to our deserving: which utterly overthroweth those works of preparation, and setting ourselves in a towardness for the Lord, and maketh the benefit to remain in God, by his just praise, not only for the deed doing, but also for the merciful manner of dealing with unworthy men: wherein his love is tried to have more in it, than any affection that hath been heard of amongst men, that we may truly say with the holy Ghost, not only that God hath loved the world, but as it is said in this place, So God loved the world, noting in that word (So) not common affection, but the highest and greatest degree of love.  
By this that hath been said before we do learn, that God did bear tender affection towards his, not only before any deserving had gone before to procure the same: but also when as yet they were enemies unto him, and therefore the Apostle in the Epistle to the Ephesians, 
Eph. 1.3.4.7  bringeth the benefits of GOD to be considered in his free good purpose, and gracious good will towards us, being the head and spring thereof: which addeth greatly even to the greatest of his benefits. And if the consideration thereof be omitted, the whole deserving of the benefactor is not acknowledged, nor deserved praise rendered thereunto.  
When the Apostle had given praises unto God the father of our Lord jesus Christ, for that he had blessed us with all spiritual blessings in heavenly things in Christ: immediately in the verse following (which is the 4. in number) he hath these words: As he hath chosen us in him before the foundation of the world, etc. As if his love towards us had not begun then first, when those benefits were bestowed upon us, but that his good will (whereof those were testimonies and fruits) was bend towards us, before the beginning of the world: which is the cause why he letteth us to see those fruits not barely in themselves alone, but in that good will which so long before was inclined towards us. And good will the longer it hath continued, the more it is to be esteemed: and the benefits of an old friend, and well-willer of long time, have just occasion in them to be the more accounted of. It is not to be marveled then, why with the gift he bringeth in also the good will of the giver. For the gift is made thereby the greater, both for that the good will hath been of long time continued, and also for that it is his goodwill only, and not any thing either had already, or else hoped for from us, that hath brought all these benefits unto us: as it followeth in the next verse in express words: That he hath predestinate us to be adopted through jesus Christ, according to the good pleasure of his will, by whom (as it is there in like manner affirmed) we have redemption through his blood, even the forgiveness of sins, according to his rich grace.  
In all these places we are let to understand, that all our benefits, even the forgiveness of sins came from the good pleasure of his will, and the riches of his grace, and not (as hath been said before) from any thing of ours, either had already, or else hoped for. Let us learn therefore to set his love before all his benefits, as the only cause and spring thereof. For if we shall begin at ourselves, to say that either that which already we had, as a towardness and preparation to goodness: or that which God did foresee would be in us, was the cause why the Lord hath appointed everlasting life for us, and given us the graces that appertain there unto: we darken and diminish the greatness and goodness of the gift. Which cannot be so commendable, if it come for the desert of benefits, either had already, or else hoped for: as if it had been sent from the frank and free good will of the giver, without any such respect of any thing that should proceed from us. This is the reason why the love of God is here set before the gift of the mediator and redeemer jesus Christ: and also why the benefit of election and all other, in the first cap. to the Ephesians are always coupled to the good will of God. For we are given to imagine that the good things which are supposed to be in us, do turn his heart, & purchase his favour towards us: when in very deed his good will towards us, brought all those graces, & all the goodness that we have unto us. In somuch that both our election and redemption are recited to the Ephe. 
Ephe. 1  to have proceeded from the free good will of God, and are made not as matters purchasing it: but as matters purchased of it. When this free goodwill of God is not acknowledged to be the beginning of all his gifts, his gifts must of all men that are so persuaded be less esteemed. For it is the mind and goodwill of the giver that doth commend the gift, and maketh it to be always the better accepted. Men are wont not to esteem the gift so much, as the mind of the giver. Therefore the doctrine of the church of Rome hath and doth marvelously pull away from the benefits of God and the deservings thereof: because it doth not esteem of them as fruits of a well willing mind towards us, and of such a one as-already liketh well of us: because that doctrine professeth that those gifts of his in us, by our use thereof do first turn his favourable countenance to usward. Moreover, because that love was bend towards us, when we were bend as enemies against him: which maketh his love so great that it may justly be said of it, So God loved the world, as being a rare kind of love, the like whereof we have not known. Therefore that doctrine of the church of Rome that giveth unto man works of preparation, and making of himself fit to meet God & to join with him in the purchase of his happiness, darckeneth greatly this great degree of his love that was showed unto us, when we were so far from preparing ourselves to meet with him for our salvation, that we were utter enemies both unto him and unto it. Which is so comfortable unto those that are truly turned unto him, that it is the ground of their 〈◊〉 (in their affliction & distress) that their end 〈…〉 happy, because that if when they were enemies they were reconciled by his blood, 
Rome 3  much more being now made friends, they shall by his life be saved from wrath.  
It hath been declared at large, why the great love of GOD is set before the benefit of our redemption, and the great gift of jesus Christ given unto us? Now it remaineth after the sight had of his good will, to see into the gift, what it is that cometh from so great good william. The text saith, that this gift is his only begotten son: For So God loved the world, that he gave his only begotten son. Now we know the gift, it is his only begotten son, which at the first sight doth witness great good will, the gift being so great as to pleasure us with his only begotten son. But yet it is needful that we unfold this gift, that we may understand of every commodity that lieth hid within it. 
●. Cor. 1.30.  It is written to the Corinth's that Christ of GOD the father is made unto us wisdom, righteousness, sanctification, & redemption. Behold the several commodities that come with this gift of jesus Christ, given unto us from God the father, which every one of them is of that dignity and worthiness, that I cannot join them all together, and in few words dispatch them: but am enforced severally (and yet as briefly as I can) to stand upon every one of them. First it is said here that he is made of God unto us wisdom. Christ is become the wisdom of his servants, he teacheth his chosen children true wisdom, he is appointed of his father to be their schoolmaster, as it is written in the Gospel after S. Matthew: 
Matt. 17.5.  This is that my beloved son in whom I am well pleased, hear him. And to the Colossians it is written, 
Coloss. 2.3.  That all the treasures of wisdom and knowledge are hidden in Christ. If it shall be demanded, how it cometh to pass, that so many men in the governing of their lives & dealings, do follow their own wisdoms & their own wit, going no further, but holding themselves well content with that, never suspecting any want in it: and yet another sort shall so suspect their own wisdom and the devices of their own head, and see such want in it, that letting it alone they betake them to the wisdom of God revealed in his word, become painful travailers therein, and careful framers of their lives accordingly: the answer is ready, that Christ (who is made of God the father wisdom unto his) hath laid claim unto the one sort and taken possession of them as upon his own, but not upon the other. This is the cause of this diversity, and none other thing. And therefore the Apostle proveth that the testimony of jesus Christ was confirmed amongst the Corinthians because they abounded in all knowledge. 
1. Cor. 1.5.6   
And here by the way, it is manifest that ignorance is not mother, but stepmother unto devotion and true Christianity. For Christ is made unto Christians of God the father wisdom, teaching them the knowledge of his word and wil In like manner, if it should be demanded why in their religion and serving of God, some follow the invention of man (which hath in it great show of holiness, 
Col. .2.  in humbleness of mind, not sparing the body, but laying much affliction upon it: in doing many things unto God voluntarily, not being bound unto it by him, but frankly and freely of their own accord.) And another sort (contenting them selves with the bore and naked simplicity of God's word, in the worshipping and serving of him) do condemn and utterly reject all those inventions of men and shows of holiness and humbleness of mind, which standeth so strongly upon the wisdom and reason of man: the matter is plain and the answer soon made, Christ is made of GOD the father wisdom unto his.  
This is the cause why his servants find no wisdom but in him. This is the reason why it seemeth madness and extreme folly unto his servants whatsoever is not approved by his word, have it never so strong reasons of man's wit to uphold it withal. It is not their wisdom: they can see no wit in it. For Christ is become wisdom unto them, and they have learned no such thing of him in his word. Therefore it is their wisdom to reject such wisdom.  
It is a marvelous thing, that any man who hath wit and reason, should mislike that religion which hath nothing else in it but force of wit, and strength of reason. But let us cease to marvel, and begin to magnify the goodness of that God, who vouchsafeth to become wisdom unto his, teaching them in his word another manner of wisdom, then that which is taught them of there own wit and reason.  
Here ye see then the first benefit that cometh with Christ unto his, even wisdom in his word. Do we mean to approve it before God & man, that we are called unto the fellowship of Christ, and become Christians in deed? Let us then become wise after his word. Let us give over our own wit and reason in the governeing of our lives either toward God or man, and betake us to his word, who is become our wisdom. Let the word of God dwell richly in us in all wisdom, teaching & admonishing ourselves as we are commanded by the Apostle. 
Col. 3. 1●.  For if in our dealing with God or man, we like well enough of the counsel had from our own wit, in vain is this boast made that Christ is become wisdom unto us. For he pulleth his from the devices of their own wit in the ordering of their conversation, unto the government of his word: letting them understand and feel the want & wretchedness of the one, and the sufficiency and blessedness of the other.  
Christ (as you see) at his first coming changeth our wisdom: this is his work. Where is then our frank and free will unto that which is good? when it is manifest we cannot see what is good, before Christ lighten us, who is become our wisdom. We have no will unto any thing but that which our wit approveth, and our judgement doth embrace and good things can we not in judgement embrace and like: before Christ (who is our wisdom) shall have changed our judgements. If Christ must open our hearts and change our minds, before we can have true wisdom and understanding of good things (which we must approve in judgement before we have a desire and will unto them in our affection:) it followeth necessarily that not from ourselves, but from Christ, cometh all the free will which we have unto that which is in deed good. For we have no will unto any thing but that which we approve and like in our judgement. We can approve and like in our judgement no good thing, before our judgement be good. Good judgement & wisdom we have not of ourselves but are taught it of Christ, and have it with him who is made our wisdom: therefore the desire and will unto good things, we have not from ourselves but from Christ, amongst whose gifts the very foremost is that he giveth himself unto us, when he giveth us the knowledge of himself in his word,  

Christ our righteousness.  The second benefit that we receive from God the father by Christ, is Righteousness. For it is written (as we have heard before) that he is made wisdom unto us and righteousness, etc. This righteousness consisteth in two points. The first is in discharging us of our sins. The second is in presenting us blameless before his father, in such perfect obedience as the law cannot reprove, nor justly charge with any want.  
This is performed to us in Christ, who hath satisfied in his suffering for our sins, and wrought our full discharge: and also perfectly kept the whole law and every commandment thereof in the behalf of us that be his. For he being God, (and therefore above the law as Lord and giver thereof,) needed not to have become a subject thereunto for himself. Whereby it appeareth plainly, that he went under that obedience in our name and for us, and that the same obedience of his is available for us that be his: according as it is written to the Romans in these words. 
Rom. 5.19  As by one man his disobedience many were made sinners, so by the obedience of one shall many also be made righteous. The tree must be good, before the fruit be good, and therefore we ourselves must be righteous, before any good fruit of righteousness proceed and come from us. The gift is never welcome when we can not abide the giver: neither will the Lord have good liking of any thing that is ours, before he shall think well of us. We are therefore first to be settled by faith as righteous in Christ: before the Lord will take in good part any thing that shall proceed from us. Our root was rotten in Adam, and therefore brought forth fruit accordingly. We must therefore be grafted into Christ, and then draw power from him to bring forth fruit that shall be pleasing unto him, and acceptable in his sight: according as our Saviour Christ saith in john. As the branch can not bear fruit of itself except it abide in the vine, 
john. 15.4.  no more can ye, except ye abide in me. His servants find want of righteousness in themselves, and therefore flee unto him for righteousness. They see so much in themselves, that they well understand that they cannot be accepted for themselves, and therefore stick unto the righteousness of an other, which is Christ. When the question is then whereupon ariseth this diversity of judgements in men, that one persuadeth himself that the cause why he is acceptable to God, first springeth of himself, and an other number denieth all that is in himself, to have been any cause to make him accepted unto God, and doth attribute the whole cause why he is acceptable unto God unto the righteousness of jesus Christ, which is become theirs by faith? from hence we have an answer that may satisfy us, which is, that Christ is made righteousness unto his. It is the work of Christ in them, to assure them to be accepted for the righteousness of an other, and to give over all the hold that they have, by the reason of any thing that they shall have done themselves. Our natural wit and reason can not allow of that. It is apparent therefore, that we have an other schoolmaster that doth teach us this doctrine. Can one man for his good works that he hath done, stand so strongly assured in his opinion of salvation, and to be accepted for them, that he shall offer his overplus to help other withal: and an other man (that is not inferior unto this other, neither in wit, reason, nor good deeds) so give over all the hope of them, that in flat denial and utter renouncing thereof, he should lay claim only to the righteousness that an other hath done, and boast of that none otherwise, then if he should have done it in his own person? Can this I say be thought reasonable unto any, that hath not had an other schoolmaster than wit and reason to persuade him therein? Can the natural man be persuaded that he must first be righteous, and then do righteous things: and not rather that in doing of many righteous deeds, at length he becometh to be accepted for righteous himself thereby? Or can a natural man be persuaded, that his favour with God cometh wholly in respect of an other his doings, who hath done him all this good: and not rather that his own doings have done the most for him, and he that is especially beholding unto them? This cometh from an other teacher than any that we have at home: it savoureth not of the earth, it is from above. Cease therefore to marvel at such diversity of doctrine, when the schoolmasters that teach are so far differing one from an other, as heaven is from earth. The servants of God give over their own righteousness, they find nothing in it: they do clearly see it will not go for payment, and therefore do betake themselves to the merits of an other. Neither do they only say, that they be unrighteous in themselves, but with grief do find and feel it to be so within themselves.  
But howsoever they stand rotten in their own root, they are notwithstanding strongly stayed in jesus Christ: whose obedience they do make so great an account of, as if it were their own performed by themselves.  

Christ our sanctification,  The third thing that we do receive with Christ is Sanctification, or holiness of life. This sanctification followeth immediately after righteousness, in the place which before I have alleged. For it is not only requisite, that we should remain righteous by the obedience of one man once performed: but that our whole life should continued consecrated unto the service of him, in bringing forth such fruit as he hath appointed. That righteousness which before we have heard of is as the tree, and this holiness is the fruit thereof. The nature of our Saviour Christ was free from all infection, not having in it any remnant or relic of sin, and therefore he was sanctification itself, and perfectly sanctified. When we begin to separate ourselves from the common corruption of the world, and bend ourselves to pureness of life approved before God, this is the work of Christ, sanctifying and working true holiness in us. For of ourselves we are profane and unholy, void of these fruits of righteousness which are wrought in us by Christ. The cause why a number do mislike such deeds and conversation, both in themselves and also in others, which an other sort of men do approve & delight in, following after them, with all greediness of desire: is, for that Christ is become sanctification unto the one sort of people, and not unto the other, who continued in their profane and corrupt ways, not finding any want therein: when the other sort are vexed & grieved to see such doings abound in others, and tormented in them selves if at any time they shall of infirmity slip into the like, not ceasing to apply the means whereby they may get victory over them. Here ariseth a question necessary to be discussed, whether righteousness be in the children of God before sanctification and holiness of life, or good works and holy life do go before, justification being in his, before they be acceptable unto God. Wherein notwithstanding that which hath been said already, may be thought sufficient unto any indifferent man, yet it shall not be amiss to add some more force and strength unto it. It is proved that righteousness goeth before good works. 
Rom. 4.6  Rom. 4.6. where the testimony of David is alleged, pronouncing him blessed and happy, to whom the Lord imputeth righteousness without works.  
And least any man should think this to be meant of the ceremonial works, the very words of the Prophet are cited in the next verse following, affirming blessedness to be in the remitting of sins unto us, and not in the admitting of good works for us. If the Apostle do join with the Prophet in this, that God imputeth righteousness without works, then must I demand of the adversaries, whether this righteousness imputed without works, doth exclude all works, or but some works? If it be answered that all kind of working is not severed from this justification and righteousness, the question is again, whether those works that stand with justification and righteousness, go before it, or spring of it, and so come after it.  
Hear their answer is, we are justified without works going before, but not without works following it, making this justification that is said to be without works, to shut out only those works that are before a man be justified, but not the other. For their opinion is, that we are justified by them, whereupon it followeth necessarily, that righteousness goeth before holiness of life, that good works do follow from a man justified already: and are not sent before to justify him therewith, that was not accepted of God as righteous, until those were performed. The Apostle is plain in this matter to the Ephesians. 
Ephe. 24.5  God which is rich in mercy, even when we were dead in sins hath quickened us. etc. There were no works then that went before to quicken us, seeing it is said, that when we were dead in sins, not only sinners, but also dead in sins, God hath quickened us.  
This proveth plainly, that our good works and holiness of life, did not procure righteousness unto us, when the matter is clear that we were dead in sins, when he in mercy quickened us. 
Rom. 6.22  In like manner the Apostle proveth, that holiness of life is a fruit of them that be already the servants of God: but now (saith the Apostle) being freed from sin, and made servants unto God, you have your fruit in holiness and the end everlasting life. There is no work acceptable unto God, without faith and persuasion of his good will towards us, whether it be done at the desire of vain glory, or at the motion and instinct of nature, judging that work to be lawful and honest. For it is faith that doth purify the heart, and the end of the commandment is love, 
1. Tim. 1.5.  but so that it be of a faith unfeigned. The tree must be good, before the fruit can be good. 
Mat. 7.17.18.  For an evil tree can not bring forth good fruit. Against this it will be excepted, that Abraham in offering of his son Isaac upon the altar (as saith the Apostle james) was justified, 
jam. 2. 2●  and therefore that the works of men either unrighteous before, or else but in part acceptable, do justify them and make them rightly to be accepted of God.  
It appeareth in Genesis, 
Gen. 15.6  that Abraham was justified before Isaac was borne, for the offering of whom upon the altar, the Apostle james saith that Abraham was justified. For in that Chapter it is written, that the word of the Lord came unto Abraham in a vision, saying: Fear not Abraham, I am thine exceeding great reward. And Abraham said, O Lord God, what wilt thou give me, seeing I go childless, Behold, to me thou hast given no seed, wherefore a servant of mine house shall be mine heir. Then the word of the Lord came unto him saying, One that shall come out of thine own bowels, he shall be thine heir.  
Moreover, he brought him forth, and said: Look up now unto heaven, and tell the stars, So shall thy seed be. And Abraham believed the Lord, and he accounted that to him for righteousness. By this testimony we see that Abraham was accounted righteous, & not in part righteous, or half righteous, but with out any addition it was said of him, that he was righteous (before he had any son, and therefore before he could offer up his son in sacrifice, even then, when he made complaint unto God for that he had no son, and therefore a servant must be his heir) believing the promise that then was made unto him for a seed and posterity that should come out of his own loins, that faith was reckoned unto him for righteousness, and he himself accepted of, as righteous before the Lord. james saith, that he was justified when his own son Isaac was offered upon the altar, and that this deed of his, in not refusing to kill his only son for a sacrifice at the commandment of God, did so please the Lord, that he was justified for it. In the other place alleged, the holy Ghost affirmeth, that he was justified before his son Isaac was borne, even at that time when the promise was given forth that he should have a son, and that the believing of this good will of God towards him herein did so please the Lord, that he accounted of him as righteous for it. How then? Doth the holy Ghost differ from himself? God forbidden. But the Apostle saint james attributeth that to the effect for being joined with his cause, which the holy ghost in that other place giveth unto the true and original cause alone. As if one man would justify a workman, and commend him above others for works that he hath seen him do, and an other would in like manner justify the same, but for the inward skill, knowledge, and conceiving that he hath of the rules and principles of that trade or occupation what so ever: which skill he may discern by his speech, albeit he never saw him work. And albeit a man may say that he is a good workman, because his work is good, yet if a man will speak properly, he must say he is a good workman, because his skill is good. For his good skill in that trade, is the cause of his good workmanship, and the goodness thereof cometh from thence as from the proper fountain and cause.  
Now every man knoweth that when any man is commended for his work, it is because of the skill and knowledge that appeareth therein, and is joined therewith, as the only cause and occasion thereof: Even so, because our faith appeareth in our good works, as our skilful knowledge doth in our skilful workmanship: that is given to good works, which is peculiar unto faith, as the proper cause thereof, and a man shall be called a skilful workman for his skilful workmanship, when notwithstanding it is most assured, that his skilful knowledge is before his skilful work, as also the cause thereof: and he justly may be called skilful for it, notwithstanding he should be kept from uttering that his skill in work many years after the perfect knowledge thereof.  
The holy Ghost therefore in Genesis, justifieth Abraham as skilful for his skill alone: and in that epistle of james he justifieth him, as skilful of that work wherein so much skill appeared. For it may be lawful unto me for the better understanding hereof, to resemble faith by skill, and good deeds by skilful workmanship, because as good workmanship hath all the commendation for the good skill that appeareth in it: so have good works all their praise from the faith that hath begotten them, and is necessarily joined with them.  
This is also to be added, that because there is not in our works that perfection that is required, we are constrained to stand to the mercy of God, and to seek refuge there by a true faith: and this is the cause why we magnify faith, (which otherwise is imperfect as be all things that are in us) because it applieth the mercy of God unto us, whereby our sins are pardoned, and the want that is in our work not imputed.  
And for proof that the Apostle saint james giveth not that title unto works to justify, but because of the faith which hath begot those works, and which is joined with them, and covereth the imperfections that is in them: in the same place where he ascribeth righteousness unto Abraham for offering up his son, he saith that this scripture was fulfilled: Abraham believed, and it was reckoned unto him for righteousness, and he was called the friend of God: So that all the commendation of this work is included in faith, and given unto it for the faith of the doer. For other wise he should have said: Abraham wrought, and that was received because it was righteous, seeing he had stood upon the commendation of his works so much immediately before, and was even yet in the same matter. But he saith, Abraham believed, and that was reckoned unto him for righteousness.  
They would match works with faith in justification, and the Apostle when he speaketh most of works, doth shroud them under faith, saying: (after mention of his best work) that this Scripture was fulfilled in it: Abraham believed, and that was imputed to him for righteousness, and not received in the righteousness and deserving of itself, and he was called the friend of God.  
And in the eleventh Chapter to the hebrews, 
Hebr. 11.  all the works of the godly fathers are ascribed unto faith, and by name in the seventeenth verse of that Chapter, this deed of Abraham is fathered upon his faith. For works are so far from justifying us, that the cause why they themselves are justified, is in faith. 
Hebr. 11.6  For without faith it is impossible to please God. And in this chief work of Abraham that now we have heard of, that Scripture of imputing righteousness unto him, was fulfilled.  
Therefore the work did not stand in any account for the worthiness thereof, but only because the Lord did impute it unto him for righteousness: which thing also it did not attain unto of itself, but because of faith which was joined with it. It is to be noted, that the Apostle saint james speaketh here but of one work (as the offering up of his son) and that work also not done, but only purposed to be done. If therefore his meaning had been to debate the worthiness of works, and what place they have in the purchase of our salvation, he would have taken works not only purposed, but also practised: not some one work alone, but many works long continued.  
Neither would he have said of that or those works, that they were imputed unto him for righteousness, but that they wrought his righteousness, either wholly or at the lest in part. But the purpose of the apostle is to signify, that a true faith is fruitful in good works, and is witnessed by them, and that it is impossible that a true faith should not be rich in good works, or that righteousness should be without holiness of life. For it is impossible that we receiving comfort in his mercies by faith, should not witness the same by a life framed to the liking of him of whom we have those comforts.  
The last of these benefits that we receive by Christ is Redemption, that is, the delivery from all danger, affliction, and corruption.  
It is the fruit of his resurrection to raise us out of all extremities even from death and the grave, and to place us with his Saints in that glory that he hath purchased for us. 
Rom. 8.23 Ephe. 1.14.  Thus is redemption taken for our freedom and delivery from our wretchedness. For we hold not with the adversaries of god his grace, that our good deeds do redeem us from the danger of our evil doings: neither yet that by prayers or satisfaction whatsoever, we can deliver either ourselves or other from the danger in this life, and much less in the life to come. We confess, that howsoever we humble ourselves by repentance, prayers, and fruits of good living, when his rod of correction is upon us, that it is only the free benefit of Christ, to deliver from the danger thereof, and to put an happy end unto it. We do not thank our deeds for it when we come forth of trouble, albeit that we have plentifully brought forth the fruits of good life. We acknowledge it to be only the work of Christ, who is made of God the father unto us redemption, to deliver us from sin, and all those punishments that come unto man for it. In this benefit of Christ there appeareth a great difference between the children of God and the children of this world. For the children of God glory in trouble, knowing that it will bring upon them experience, and trial of god his goodness in the end, as the Apostle teacheth us. 
Rom. 5.4  For Christ is made unto them redemption from sin and all the punishments thereof: whereas the ungodly (how so ever in prosperity they fleshly brag of their hope in God. Yet when affliction cometh, they are without all heart, comfort, or courage. For why, in truth they know not that Christ is made redemption unto them, to deliver them from all that danger that cometh for sin as well as from sin itself. This persuasion causeth the godly in all their afflictions and necessities whatsoever, to stay themselves in godly conversation, both toward God and man, with patience and assured hope of an happy end: when as the ungodly either murmur against God, either else fall into some one evil dealing or other, thereby to purchase their deliverance, which is an assured testimony that they do not look to have it from the Lord  
Now we have heard what several benefits do come with Christ, and that we do not receive him naked and alone, but according as he is given unto us from God the father, clothed with wisdom, righteousness, holiness, and redemption. Thus is he given unto the believers, and thus is he received of the believers. And hereby we may clearly understand what faith is, even that which findeth all want in itself, and all plenty in Christ: that is poor at home, and rich abroad: that in her necessity boasteth, and is comfortable in an other man's plenty: that never resteth in herself nor any thing of her own, (have she never so great plenty in respect of others) and yet is joyful, comfortable, and well paid and satisfied with Christ in her greatest want. For faith is not so highly commended as it is a work of ours, for so it is imperfect as all others be that come from us: but because it giveth all glory from us unto God. Therefore hath it so just commendation in the word of God, we give the most unto it, because it giveth nothing unto us, that God may have all glory, and that he that will glory, may glory in the Lord. We do not exalt it above other things that proceed from us, because it doth exalt us, but because it doth abase us, that Christ may be exalted, therefore do we magnify it. For faith findeth perfection in God, and imperfection in us. faith findeth true wisdom to be in Christ, charging all the world with folly in their wit, (be they never so wise in the opinion of men) before they be lightened with the understanding of his wisdom set forth in his word. Faith findeth true righteousness in Christ alone, and chargeth all men with unrighteousness in themselves, as withered branches proceeding out of the rotten stock of Adam their first father, until we be grafted into Christ the root of all righteousness.  
Faith findeth true sanctification and holiness of life in Christ, and chargeth all men how civilly and honestly so ever they live in the judgement of men, to be of a profane and unholy nature and disposition, except they have it reformed by special grace from Christ. Faith findeth deliverance from all danger in Christ, and chargeth the deeds of all men, with want of ability in that behalf.  
Thus we learn, that faith doth find all those things in Christ, and the want of every one of them in the nature of man: nay, which worse is, a counterfeit of every one of them deeply imprinted in us: a counterfeit wisdom of man his wit and invention, for the true wisdom of his word: counterfeit righteousness of our corrupt works, for the true righteousness brought and wrought by Christ alone: a feigned devotion grounded by our own good intent, for holiness, and sanctification of life and well doing, guided and directed by his word: a false persuasion to avoid dangers by our own satisfactions, in stead of an assured standing to his redemption, and delivery in all our necessity and wants. These are the withered branches of that rotten root our old Adam: and the nature and disposition of all men goeth this way, except they be reclaimed by Christ, as all those be (in his appointed time) that shall inherit with him in his kingdom. In as much as we do clearly understand what is in us, before that Christ shall call us: it shall be profitable to consider whether (after that Christ hath laid claim unto his, and given them that in truth which before they had in show) faith doth yet find any such want and lack, that (notwithstanding such a change) it resteth only in Christ, and refuseth to stand to any desert which this new obedience can claim. The Scripture is plain, that faith findeth lack and want in man, notwithstanding that he be changed and renewed by Christ, from that he was before, and come to that perfection that ever any man hath attained unto. This will appear most plainly in the consideration of those several commodities which (as we learned before) are brought with Christ. We that be Christ's, do receive wisdom from Christ, yet is there want of wisdom in the child of God that hath received the greatest portion thereof, 
1. Cor. 13.12  according as it is written to the Corinth's. Now we see in a glass darkly, but then shall we see face to face. Now I know in part, but then shall I know even as I am known. We that be Christ's do receive righteousness from him by faith, but we have such wants in our faith while we be here, that this is the prayer of the Church and every member thereof, so long as they live: Lord increase our faith: I believe, Lord help mine unbelief. We receive sanctification and holiness of life from Christ, but in that measure: that it is the continual prayer of the church unto the end, Forgive us our trespasses, as we do forgive them that trespass against us.  
The faithful that have been delivered from many dangers already by Christ, who is their redemption, have yet for all that many dangers & troubles abiding for them: insomuch that it is thus written of the estate of them: 
Rom. 8.36.  For thy sake are we killed all the day long, we are accounted as sheep for the slaughter. And if they should escape all other, yet death will surely have to do with them all at the last, and will not resign her right unto any. These are plain proofs that the faithful never stand satisfied with any thing in themselves, as being perfect in it, but always return unto their mediator and redeemer Christ, where is the perfection of that which in small measure abideth in themselves: who hath these things so perfect in himself, not for himself, but for us: and therefore the holy Ghost doth not say (which notwithstanding in truth he might) that Christ hath made us wise, righteous, and holy, but he saith that Christ is made unto us wisdom, righteousness and holiness, adding the cause thereof in these words following: That he that will glory, may glory in the Lord. For faith refuseth to glory of any thing in itself, finding want in all things: that it may glory in the Lord alone. For it is no praise worthy of him, if he be but fellow with us in the work, but when we are truly taken (as we are in deed) for nothing, and that that cometh from us as no sufficient payment, then receiveth the Lord the whole right of his glory, which otherwise is clean darkened, when it is made to patch up that which we had begun. Let us therefore never forget this, that we do magnify faith above all that which doth come from us, not simply, because it fasteneth hard upon Christ: but because it so taketh hold upon him, that it letteth go all the hold that it hath of any thing in itself. We may not therefore only consider whether we have any stay in Christ: but whether we have such a stay, that acknowledgeth us unstaid in ourselves, and therefore to be upholden by him alone. For faith joineth riches to poverty, & bringeth plenty unto the empty man.  
Now let us pray unto our heavenly father, that his true faith may be increased in us. etc. Amen.   

¶ The xv. Lecture upon the Gospel of S. Matthew, the 6. Chapter, the 9 and 10. verses.  Our father which art in heaven, hallowed be thy name, thy kingdom come. etc. 
WE have learned already what faith is, and therefore order doth require to speak somewhat of prayer, being such a fruit and effect thereof, as cannot be parted from it. For as faith is weak or strong, so are prayers cold or careful, sparing or plentiful, because true prayer receiveth life from faith, which without it is dead & nothing worth. And because faith quickeneth prayers, we may truly judge of faith by our prayers, cold prayers, cold faith, few prayers, little faith, they increase and decay together, they arise and spring up both at one time. In this treatise of prayer, before I shall expound the petitions, that is, what things are to be asked, it shallbe very profitable to speak somewhat before, necessary for the preparing of us thereunto.  
Herein the first thing to be considered is, the use and end of prayer, which is to bring us to such trial and experience of God's goodness towards us: as may force us in truth to honour and praise him. For we cannot heartily honour & praise him, of whose goodness toward us we have no certain knowledge. And how shall we have certain knowledge and true trial of his goodness towards us, but by receiving and tasteing thereof: and how can we stand better assured what we have received, then by finding that given us, which we know and well remember that we have asked and begged before at his hands in prayer? So that prayer leadeth us to this certain and assured knowledge of God his good meaning towards us, which is the fountain of all true service and praise of God: while prayer goeth in every necessity to try for itself the goodness of God promised in his word, and bringeth with it a true certificate and good experience thereof, in that his suit is granted and he in his prayer is comforted. And this assurance of God his particular regard and favour towards us, bringeth with it a serving and honouring of God in truth. And therefore Solomon rendereth this reason why he would have the Lord to grant the petition that his servants should pray for: 
1. Kin. 8.40  That (saith he) they may fear thee as long as they live. It is his reason also why he would have the stranger (which was not of the people of Israel) heard in all that he called for: that all the people of the earth might know his name, & serve him as did his people Israel. For it is this assured knowledge of a special good will of God towards us, that inclineth our hearts to the true worshipping of him. All men know that God is good, but all men know not that he is good unto them. All believe that he is good, but all believe not that he is good unto them, yet is that the true faith, and therefore is prayer a true fruit of faith that confirmeth us therein: according as the Prophet David testifieth of himself, 
Psal. 116.1.  that he loved the Lord because he had heard his prayers.  
Our faith hath need of all the helps that can be, to strengthen it withal in temptations, and therefore this trial of it, (when we receive comfort of our prayers, having his good will brought home unto us, and therefore by so good experience assured us, that we can show good evidence for it) is not to be neglected but highly to be accounted of. If God have made us many promises to help us in our necessities, and we shall not once have sent our prayer to make trial thereof: can we have any great hope at our need of his help, having no hold but by his bore promises, which long time before were made unto us, but never tried by us to have any truth in them?  
Let us not tempt the Lord, in differing this strengthening of our faith, which hath need of all the upholding that may be had: and all will be tried in trial to be little enough. It behoveth us to look up our evidence, for we deal with that adversary that neither wanteth skill to espy his advantage, nor will to hold it to the uttermost: and prayer is the which bringeth trial of God his good will to us particularly, in that by prayer we are comforted and relieved whensoever we shall open our griefs and wants unto our God. For albeit the Lord might give it us without ask, yet it is his will that we should ask, that we may know we have been heard: and by that means receive assurance of his goodwill towards us. It hath been said before that it is one thing to be persuaded that God is good: and another to be persuaded that he is good to us, it is one thing to be persuaded that God giveth all things, and an other that he giveth them to us as a pledge of his special goodwill and meaning towards us. The faith of God his children persuadeth them of goodwill from the Lord, meant particularly to them: and in their prayers they receive in outward benefits no otherwise: but as special tokens of his favour, who now is atone with them & tenderly doth embrace them. And the Lord hath appointed prayer to be a help unto our faith in this part, that a man obtaining by ask, might know that he were of some reckoning with the Lord: and might bring out this proof against those temptations that should shake his faith, in calling it into question whether he were regarded of the Lord or otherwise. We see that David strengtheneth his faith in the hope to be heard for his present suit, 
Psal. 4.1.  because the Lord had confirmed his goodwill toward him in hearing his prayers before. Sure it is that if the Lord will give us things unasked, much more will he give us that which we have entreated him for. And if we get no comfort that way, our hope is small. This help of our mistrustful disposition, that we should come by benefits through entreaty and prayer (where we may plainly see that we are greatly regarded & not without reckoning before him, in that he vouchsafeth to answer us in our motions made unto him for our welfare) is a singular use and end of prayer, which marvelously addeth to the force of faith. This singular use & special end of prayer are they deprived of that use to pray unto God in an unknown tongue. For if any particular benefit be given them, they know not whether it hath come at their entreaty or not, because they know not what they have prayed for: & so receive they no sure & certain testimony of the Lords help. It is a singular blessing, to have his goodness towards us particularly in assured experience. It will be answered for them that pray in an unknown tongue, that it skilleth not though they themselves know not what they pray, in as much as God knoweth all things: and therefore understandeth it. This answer were to some purpose, if the institution of prayer were in regard of God alone without consideration of us, but prayer is appointed (as we have already heard) that our weakness of faith might have as it were sensible hold thereby, & such as would suffer no exception to the contrary, in that we have felt him help us there wherein we have requested his help by name & special request: so that there hath been friendly communicating together, we ask, and he giving that which we have asked: we requiring, and he subscribing unto that request. As for those that pray in a tongue unknown, how can they assuredly know that he favoureth them, in granting that which they have required? when they know not what it is that they asked, and therefore their faith doth receive no strength by their prayer that can stand in any trial. This use also of prayer which consisteth in bringing help to our faith, reproveth those that pray only in some universal speech, and do never particularly and by name offer to God the redress of any thing that doth vex them. The example may be this: some only in general words use to pray that God would bless them, or that God would make them his servants, or that he would keep evil from them. But they are not accustomed to pray for his blessing in any special causes which they are destitute of: neither come they to God, to crave his grace to serve him in this or that particular obedience, whereunto they are bound, and yet know themselves to be wanting therein, & therefore can they see no special fruit of their prayers to help their faith with all. We do see then apparently, that this fruit and effect of prayer, to strengthen our faith in the persuasion of God his good will towards us: is a marvelous profitable mean to encourage us to prayer, being so strong a fortress of our faith.  
The second thing that is to be required of him that shall pray in truth, is, to bear a good affection, and hearty love and good will to the word of God, to see the Lord honoured thereby, either in duties commanded of him, and performed: or else in promises made by him, and fulfilled, The Lord reigneth by his word, and his honour is acknowledged when that is reverenced, he is magnified when it is obeyed, he is justified and honoured when things fall out according to the truth of his word. For by his word hath he made himself known always, 
2. Peter.  and by that as he made the world, so hath he appointed to govern and judge the world, making himself glorious in performing the truth thereof. And therefore we seeking his glory and honour in our prayers, as we must do, (if we shall pray to any purpose,) must join with his word in them, either praying to have some grace given us, to walk in some duty that he hath commanded, that in that duty he may be honoured: or else in our affliction to find some comfort: (according as he hath promised,) that he in the truth of his promise may be glorified.  
And because the prayer that is approved must proceed from the desire of the heart, longing and lusting after that which in prayer he desireth: therefore is there in the hearts of them that pray aright, a love, liking, and hearty affection, that longeth hungerly after the righteousness and truth of the word to see it established and upholden: & namely after that duty or promise, that in his prayer he desireth to have performed. As there is love toward the law where true prayer is, so is there grief and misliking for the transgressing of the law to be found in like manner within his heart, that prayeth in truth unto the Lord. For if the keeping of the law be unto any his delight, the transgressing of the law in like manner must be his grief. It is plain then, that true prayer must not only be directed by the law and commandment of God, but also must join in desire and affection with the same.  
The glory of God is coupled to his word, and therefore must prayers (being the desire of the heart) go in desire after the same, according as we have the example and practice of the Prophet David at large in the Psalms, 
Psalm. 119.  where it is apparanr that he placeth all the honour of God in his word, sometimes praying to have his petitions granted that he might keep his commandements, some times taking comfort, & assuring himself that he should he heard, because he had a love unto his law: plainly affirming (as appeareth in that Psalm) that salvation is far from the ungodly because they seek not his statutes, 
Vers. 155.  wherein his glory consisteth: as we may learn if we go no further for proof thereof, then unto the Lord's prayer itself. For after mention made of hallowing of his name, & coming of his kingdom: there followeth the request of doing his will here in earth: because his honour, glory, and dominion is seen in the obedience to his will revealed in his word.  
Herein we may clearly see sentence given against all such prayers, as (proceeding from a heart ignorant of the word of God) go after their own good devotion which is the honouring of themselves: and not after his good will revealed in his word, which they are utterly ignorant of. Where we may clearly see what account is to be made of Popish prayers, where the word of God is not known of the most, and not regarded of the rest: holding it for a sure principle that ignorance is the mother of devotion.  
To all such prayers the Lord doth answer, (according as it is written in the proverbs: 
Prou. 1.28. ) They shall call upon me, but I will not answer: they shall seek me early, but they shall not find me: because they hated knowledge, and did not choose the fear of the Lord A just recompense of reward, not to be heard when they in their distress shall by prayer speak unto the Lord, because they refused to hear the Lord speaking to them in his word.  
Here also are the prayers of all such reproved (notwithstanding they have knowledge of the word, and follow not their good intents in praying unto the Lord) as have no affection, joy, delight, nor good liking to see the law and the duties thereof performed in their life: nor yet any vexation or grief in themselves for transgressing the same. For prayer is a desire of the mind, and therefore most desirously affected after that which it seeketh, which is the law and commandment of the Lord.  
Whereby it appeareth also how fruitless those prayers are that come but from the lips alone, the heart being altogether holden with other matters, and occupied wholly about other delights. The third thing that is required to prayer, is, that it proceed from an empty heart, which findeth want in itself of those things that it beggeth. For if a man feel no want of that which he asketh, he can never be earnest in ask.  
The danger hereof is then moste to be feared, when we pray for those things, the means whereof we have at home: as when a man prayeth for success in a matter, having either such wisdom in himself, such wealth, or such friends: that it is likely their need to be no doubt made of the success. It is hard in such like causes to come to God with an empty heart to beg it as earnestly of him as if we wanted all such helps. And yet is all our prayers but a dallying with God, when we shall nourish a secure opinion in our hearts, that we have that help within us, for the which in words we are become suitors unto him in our prayers. When a wise man goeth about matters that usually are compassed by wisdom, or a richman about that that commonly we see compassed by riches, a learned man about that which is performed by learning, and the like is to be thought of all such like matters: commonly there are either no prayers at all to God for the accomplishing of such matters, or if there be any, they are so cold and faint: as bewrayeth this secret opinion to be nuzzled within, that they shall not do greatly amiss, though there come no help by their prayers. For surely, if the help at home were in truth doubted not to be sufficient, the suit for relief abroad would be earnest.  
The importunate suitor is he that speedeth of his suit as we read in Luke, 
Luk. 11.8.  and he that is pinched with want will spare no speech for his relief: but he that feeleth no want, is to learn as yet how to beg. The prayers therefore of such, as seldom or never examine themselves by the law and commandements of God, are greatly to be feared: nay, are plainly to be charged with dallying in their petitions with the Lord. For there is the sight of all our poverty plain and evident, and all the sight that we have of it otherwise, is but a false light had in the shop of sathan to utter counterfeit wares withal. The fourth thing required to prayer, is, that we have an assured hope of help from the Lord: a sure belief to obtain that which we do ask: for therefore is prayer an acceptable worship to God, because it ascribeth unto him that honour of mercy to be helpful to our misery, when he is called upon: neither tying his mercy to good deserving, nor yet his power to second causes, as if where they had no deserving, he had no mercy, or where they had no instruments of helping, he had no hand or power to help. God is not truly honoured of the wicked, where either he is taken to be but a vain name & dead thing, in whom there is neither mercy nor power to be found in our necessity (as the Epicures & bellie-gods think, whatsoever they say,) or else such weakness and imperfection in both, as cannot go but by holds and helps from us.  
Our sin then may not weaken our faith be it never so great, when there is true repentance for it. For that should darken the praise of his mercy: nor yet the want of all those means that have any likelihood to help the matter, must drive us to despair: for that were to abridge and diminish his power. The prayer therefore that is joined with faith, cannot but be acceptable unto him, giving him the honour that is due unto his name, and because of that, being an acceptable service and sacrifice unto the Lord. But prayer without faith, (despairing to be heard) dishonoureth the Lord, and is returned without any comfort or hope of help, 
james. 1.6  according as it is said by the Apostle james, that he that doubteth and wavereth is like a wave of the sea tossed of the wind & carried away, which shall not receive any thing of the Lord. Yet herein we are to be admonished that we do not take either that anguish and fear of the flesh in danger and trouble, or yet the weakness and feebleness of faith, to be that wandering, that the Apostle speaketh of. For fear and anguish in trouble, weakness also in faith, are ever to be found in flesh, and will not be utterly removed, so long as we abide in this mortal life. That prayer that by faith holdeth out and continueth, (notwithstanding this fear of the flesh and feebleness of faith) to solicit the Lord, is sure to speed of her purpose at the last. 
Rom. 5.1  For patience will bring experience of his goodness, and experience bringeth hope: for by continuing our prayers to the Lord in the time of trouble, we are sure to find such mitigation thereof, as not only maketh it so tolerable that it may be borne: but also leadeth us to a further hope, in that experience of mitigation already had: which thing is better learned with use, than it can be made plain by any rule. Only we have to take heed, jest we should let go the experience of his goodness towards us: either in having taken away trouble at our request, or else in having asuaged the rage thereof, for experience strongly upholdeth hope, and mightily battereth down despair. And now to encourage us to prayer, we have not only a commandment for it, 
Psal. 50.  (which maketh our obedience herein better than a sacrifice offered unto God, & our contempt and neglect of prayer, sin and rebellion against God) but also most plentiful and loving promises to allure us with assured hope of reward, as it is written in Matthew: Ask and it shallbe given you. 
Matth. 7.7.  Knock and it shallbe opened. Seek and ye shall find.  
What man is there among you which if his son ask him bread would give him a stone? If ye then which are evil can give to your children good gifts, how much more shall your Father which is in heaven give good things to them that ask him? These promises which are grounded in the mercies of God, have made the godly conceive hope to pray unto him, and not their own worthiness: nay they have turned away their eyes from the fear of their own sins, after the hope of these promises made in mercy unto his. A notable example whereof we have in Genesis where jacob after he confessed that he was not worthy the lest of those benefits which he had already received: 
Gene. 32.10.  yet notwithstanding is emboldened to pray for other benefits, because God had promised. The promises of God are founded in his mercy: and therefore performed, because of his mercy. These promises made all the godly that ever were in any age bold to pray. We therefore having the same promises, have also the same hope and hold of his mercies that they had, and the same commendation of our cause and suits whatsoever.  
For all their hope did hung and depend upon the goodness of God promised in his word, therefore let us not be guilty of so great sin against our own souls, as to be disobedient by our neglect of prayer to the law and commandment of our God: neither yet so injurious unto the Lord, as through infidelity and mistrust to call into question the verity of his word and truth of his promises, 
2. Cor. 1.  which are performed unto us in our mediator and redeemer Christ jesus, in whom all the promises are fulfilled.  
When the question is then of our unworthiness, let us call to mind that there was never any man upon the earth, no Saint or servant of God, how holy or blessed so ever, that was heard for himself: or had the promises performed unto him in respect of his own worthiness, but only in and for Christ, to whom the promises were made, who is the heir of all things, as it is written to the hebrews: 
Hebr. 1.2  and therefore no man hath true title to any promise of blessedness, but in his name and for him, because he is a part and member of Christ, who is Lord of all, & hath true title thereunto. Our hope ariseth in the right of Christ, our claim is good in his title, our comfort cometh by his interest. We being therefore members & parts of him, have lawful title in his name who is the true and lawful heir of all the inheritance, notwithstanding that in any title that we can show for ourselves, (as from ourselves,) we remain without hope of any help or comfort by suit to recover any thing at all: a deed of gift being before made unto the Lord jesus, of that inheritance and all that belongeth thereunto. Every gift and grant that is made passeth in his name, and whatsoever suit is recovered appertaining to our happy estate it is entered likewise in the title & right of him, and is given unto us because we are members of him. The first Chapter of the Epistle to the Ephesians maketh plain proof hereof, 
Ephe. 1.3.  that we have no spiritual blessing but in Christ, because we are his, and in him, whom the father hath appointed the lawful inheritor of all things. It is in plain words affirmed by the Apostle to the Corinth's, 
1. Cor. 1.30.  that the faithful are by the appointment of God the Father in jesus Christ, (who is made unto them, as before we have heard, wisdom, righteousness, holiness, & redemption,) that he who will glory may glory in the Lord  
Those therefore that enter their suits and petitions to God the Father in the title and right of any Saint, Angel, or Apostle whatsoever: whether they pass in their names alone, or in Christ his name and theirs together, they enter their suit amiss, and therefore shall never profit by it. They take upon them to frustrate that grant made from God the Father to jesus Christ alone, making an alienation thereof unto others at their own will and pleasure, canceling that deed of gift and forging a new, wherein the virgin Marie and others are made partners with him, affirming that the suits and petitions must proceed in their name also as well as his. That blasphemous prayer of theirs is not unknown unto any. Tu per Thomae sanguinem, quem pro te impendit, fac nos Christ scandere, quo Thomas ascendit. Thou Christ for that blood which Thomas for thee did spend, make us climb thither, whither Thomas did ascend.  
If they would qualify their speech, their own practice will condemn them. For they have prayed to be accepted in the title, right, and deserving of the Saints, making mediators to him, who is for us already, and our alone mediator in deed, making him as a stranger or enemy rather, to be appeased by others: when as in very deed he is our best and dearest friend, appointed our mediator, and standing on our part to appease other. Whose affection that it standeth better towards us then the affection of any Saint or Angel, herein we may be persuaded, if we be not willingly and obstinately blind: 
Phil. 2. Rom. 5.  for that he hath tasted of that infamous death of the cross for us, when we were enemies to him.  
The like affection was never found in any Saint or Angel towards us. Shall we then make him further off in affection, than the Angels and Saints, and that they should be sooner inclined to pity towards us than he, and therefore we should begin with them in our prayers for the appeasing of him? This is not to make him the peacemaker, but the party to be appeased. This is not to make him the man that should make them one who were at variance and debate, but to make him one of the two, that being at variance, were to be made one. The word of God appointeth him the only mediator and peacemaker between the righteous God and the unrighteous man: it is therefore the word of man, and no word of GOD that maketh him the party that is at variance with man, and must be reconciled by an other. Is he who came down from heaven, leaving so great glory, and laying down his own life for us when we were his enemies, now become so cruel, that Saints and Angels must be made for us to stay him? Is the matter fallen out so far otherwise then he could discern, that coming with the mind and affection of a mediator for us, he cannot now without a mediator be at one with us? The Levitical priesthood did shadow out unto us the priesthood of jesus Christ. Their high priest was their mediator and peacemaker, that in offering up sacrifice made peace between GOD and them, but there was never any means appointed to appease the priest, nor any mediator made for the people unto him, neither yet any joined with him. 
Levit. 1●  It appeareth in Leviticus that it was unlawful for any to abide in the Tabernacle of the Congregation, when the priest went into the holy place to make atonement, until he had made an end.  
Wherein was plainly signified and established the truth of the alone mediator Christ jesus in whom the truth of this shadow and figure was apparently seen: For when he was to offer up himself for our sins, had he any help from any Saint or Angel? Was there at any time such infirmity seen, even in the best of his Disciples, as then when the Lord went about the work of our redemption, all forsaking him, and some swearing and forswearing that they never knew him? For it behoved him to go about that work alone, not being joined with others, nor having help or aid from any. It will be granted that in the work of redemption, there is none to be joined with Christ, but that he alone is the mediator of redemption, finishing that himself none otherwise then as the high priest was alone in making atonement for the people: but in the mediation of prayer & intercession they say that others are to be joined with Christ, and that Saints and Angels are to be made on our part and for us unto him. Let it be showed then that there was appointed of God, or practised in the levitical priesthood any mediator of intercession for the people unto the high priest, which must have been shadowed out there, if there had been any such thing in truth brought by Christ, and therefore now to be used of us.  
For according as it is written to the hebrews. The priests that according to the law offer gifts, 
Heb. 8.4.5.  do serve unto the pattern and shadow of Heavenly things.  
This which hath been said of faith in the mercies of God showed unto us in Christ the alone mediator and redeemer, teacheth us to be humble in all our prayers, refusing all our own righteousness & deserving, casting off all the opinion thereof, having all our hope to be heard arising only in respect of the mercies of Christ assured unto us by faith: remembering always that the proud Phariseie boasting of his good deeds in his prayer is refused, when the poor Publican is received making mention of nothing but his misery, sin, & wretchedness, and therefore appealing unto mercy in earnest suit calling unto God for that alone.  
In that prayer which is appointed us by the Lord jesus we do call God, Our Father, 
Luke. 18.11.  to assure us of his tender favour towards us. For that is (as we have heard) above all things required, neither is it possible without this persuasion of his fatherly affection to please God. For without faith, 
Hebr. 11.  it is impossible to please the Lord. Therefore is it set in the beginning, because without it there is no entrance unto him nor hope of being heard at his hands. Neither must we only be persuaded that the Lord favoureth us, and is become a father unto us: but also that in regarding our prayer, & hearkening unto the petitions that we shall make, he will make known this fatherly affection & good will that he doth bear us. For when we are about to pray unto him we are charged to be mindful of this, that he is our Father, and so to call him, because in the hearing of our requests, we shallbe assured so to find him.  
Mark it well therefore that when we are to pray unto him, we are taught to call him Father. The Lord cannot truly be said in any respect to be far from his, yet in prayer is he said especially to draw nigh unto them, 
Deut 4.7. Psal. 145.18.  as appeareth in Deuteronomie, & in the Psalms. This is the thing that we aught to be resolved fully of, that it is the will of our heavenly Father by hearing the prayers of his to testify good will towards them, to give them experience & trial of it that way, to the strengthening and increasing of their faith. Being therefore ready to pray, let us consider a while of the promises made unto them that ask, 
Matth. 7.7.  Knock and Seek, that we may be persuaded by them to find him Fatherly affected and inclining to our demands. For that doth this word Father in the beginning of our prayers offer to our consideration.  
His being in heaven, that is immediately spoken of after this naming of our Father, doth put us in mind of an heavenly majesty and power in him, able to go through with the purpose of his good will towards us, that in nothing our hope of being heard may be hindered. This help that is offered unto our faith in prayer, doth tell us that the heart of man is hardly resolved of this thing in truth, that the Lord is so present always by good will, power, and effect, at the suit of his servants, that thereby they take true trial of his great good will towards them, matched with heavenly power, majesty, and glory, for the performance thereof.  
And that there is great difference between this faith, and those opinions that commonly men are wont to conceive of God. For the common prayer of the greater sort: notwithstanding they be liberal of words and sparing of no pains therein) yet are they far from this persuasion required of necessity unto true and faithful prayer. 
Matth. 6.  They receive hope and are confident by reason of the laboriousness of their pains in the multitude of prayers, and other doings of their own devising: they know not what the mercy of God meaneth, which only worketh hope in his, and maketh them humble even in the doing of those things that are commanded of him, because it is the mere mercy and good will of God that hath wrought, them in those that be his, and that doth accept them and take them in good part at their hands. The end and mark that the servants of God should set before them in their prayers and petitions, is, to have the Lord glorified by performing that unto his which he hath promised, to have his mercy and power to come unto the eyes and ears of men, so evidently performing the truth of his word, that they may see and be forced to confess that he ruleth here in earth.  
When we are ready to pray either for good things to be given us, or for evil things to be taken from us, the care to have God his mercies magnified, & his goodness promised towards his to be seen & come to light thereby, to the credit, name, and glory of the Lord: aught principally to provoke us, and to be the chief thing that should move us to make suit either for any good thing to be given us, or to be eased of any affliction.  
And therefore are we taught in this his prayer, (which is a pattern unto all our prayers) to begin them with the desire that his name may be hallowed, and his kingdom may come. In the which petitions, by the consent of all the godly learned, we aught to have our minds and senses wholly shut up within the desire that he might have a wonderful name, and be seen and known to reign as a king, in performing the truth of his word here upon earth. And notwithstanding our good and benefit be not divided from this his glory, but most nearly joined thereunto: yet must we fly over the care of that in our thoughts, and begin our requests in the earnest desire to see the trial of his mercies and power promised unto his experienced, and made known in truth and in effect. Therefore you shall not look for at my hands any several declaration, what particular things are contained under the hallowing of his name, or the coming of his kingdom: for that were infinite, in as much as there is no truth promised in his word performed, but in that same his name is hallowed, and his kingdom cometh. And I told you even now, that it was the desire of his name, & his glory, that must sand us to prayer, and go before all our own private commodities and respects whatsoever.  
When we do pray that his will may be done in Earth as it is in Heaven, we are admonished in that petition, that the glory of his name, and the power of his kingdom, are not fundered from his will and word. It may not once enter into our thoughts, that the Lord will be glorified in showing forth the greatness of his power and goodness, any otherwise, then as he hath declared in his word, which is the true witness of his william. Wherefore whensoever we are truly touched with the glory of God his name, or the advancement of his kingdom, we are desirous to have some thing performed, which in his word he hath approved. In this petition, we have warrant to pray unto the Lord for any thing that in his word he hath promised to bestow upon his, & therefore are we taught to inquire at his mouth, I mean even at his word what his will and pleasure is. For to presume to advance his glory otherwise then he hath showed us in his word, is to tempt the Lord: and to imagine to glorify him, or to purchase praise unto him, with that which by his word cannot be approved, is not to honour, but to dishonour the Lord, for he hath coupled the glory of his name & the honour of his kingdom to the doing of his wil It was declared of late, that notwithstanding the glory of God and the coming of his kingdom, be not divided from the commodity of his servants: yet aught his servants to cast their eyes upon his glory alone in the recital of those petitions: In like manner aught we to judge of this petition: where we do crave for the doing of his will that the in requesting of any thing agreeable to his will, we aught not so much to look upon any commodity coming to us thereby, as unto this, that thereby his will and pleasure taketh place, and he is seen & plainly perceived to be just & true in his word, and so by that means his kingdom is truly acknowledged, & his name hallowed. We do confess that he ruleth according to his word, but when we see the experience thereof, that which before was faintly in the mouth, is now strongly conceived in the heart.  
And who soever he be that hath the greatest portion of faith and most assured persuasion of the good will & power of God, that it watcheth always for the performance of his will revealed in his word, he hath need notwithstanding to have his faith strengththened, by experience and trial of the mercies of God, visibly performed in the government of his church.  
The Saints and servants of GOD are desirous always to have his honour advanced and his kingdom acknowledged by the ordering and governing of things here in earth according to his word, & therefore after that Solomon had made an end of entreating the Lord to hear the prayer of his servants in their several necessities (according as they are recited in the book of Kings) he rendereth a reason why he would have the Lord to grant their petitions: 
1. King. 8.43.  That (saith he) all the people of the earth may know that the Lord is GOD and none other. This is the cause why the servants of God are desirous to have their petitions and prayers which they make according to his will, to be heard and granted, even that the glory of his name may be advanced, that it may be seen that he ruleth and none other, and that experience may justify the government of God after his word.  
Hear we see that blind and ignorant prayers (what devotion and good meaning so ever be pretended) are no prayers that ever the Lord will accept of, and that such as do not serve the Lord after his word, are cut off from all hope to have their prayers heard to any benefit or comfort of theirs, because the Lord hath joined his mercy and power wherein he will be glorified, to the performance of his will, for the comfort and good of those that do serve him after his word.  
Therefore doth the Prophet David make his seeking out of the precepts of God a persuasion that he shall be heard. 
Psal. 119.94  Save me (saith he) for I have sought thy precepts. And in the same 173. verse. Let thy hand save me, for I have chosen thy precepts. Likewise in the last verse of that Psalm he sayeth these words. I have gone astray like a lost sheep, seek thy servant, for I do not forget thy commandments. And not in this verse alone, but in many other throughout this Psalm, he conceiveth hope of being heard in his Prayer, because the Lord had given him a careful heart to the keeping of his word, wherein his glory doth consist.  
In as much therefore as he was careful of his glory, he conceiveth hope that the Lord will not be unmindful of him, but is bold in a godly hope to say: 
Psal. 119.153  Behold mine affliction and deliver me, for I have not forgotten thy law.  
And sometimes in this entreating of the Lord to hear him, he promiseth in time to come that he will keep the statutes and commandments of the Lord, as it appeareth in the 145. verse of the Psalm in these words. Hear me O Lord and I will keep thy statutes. These authorities from the Prophet are uttered to this end, that we should not put those things a sunder, which the Lord hath coupled together. For the Lord his glory is not parted from his will revealed in his word: & whensoever we have in purpose to sanctify his name to get praise unto him, and to advance his kingdom here upon earth: we must proceed no otherwise then according to his word, being assured that it hath allowance and probation from the same: these three petitions do not so much note what several things are to be asked, as with what mind those things that we ask according to his will are to be desired: that is even with a hearty longing & desiring to see his name sanctified, his kingdom established, and that which is to his good liking and will accomplished here upon earth: by bringing something to pass, whereof he hath declared his liking apparently in his word.  
If we shall crave any grace of him whereby to have our life bettered, and our conversation amended: the care of his kingdom, the desire of his name, the longing to see his will and pleasure take place: aught to be the thing that should move us thereunto.  
Our petitions also for temporal blessings, or to have evils removed from us, aught in like manner to be made in the care and desire of his kingdom and glory, who hath promised in his word, that he will be nigh unto his that call upon him in in truth, and that he will hear the prayers of his that attend upon his commandments: both in blessing them with good things, & also in turning evil things from them. Such things therefore, we should also desire even for the establishing of his name, credit and kingdom here upon earth, according as the servants of God have done, as appeareth in many places of the scripture. Help us o God of our salvation (saith the Prophet) for the glory of thy name, 
Psal. 79.9.  deliver us and be merciful to our sins for thy name's sake. Wherefore should the heathen say, Where is their God? being most of all careful lest the wicked should triumph over the Lord, if that he should not stand by his, according as he promised in his word: but lay them open to all injuries and reproaches of the wicked, without hope of deliverance from him.  
Now let us pray unto our heavenly father, that we may so be touched with the glory of his name, the care of his kingdom, and desire that his will may take place, as may comfort us in the assured hope to have our prayers heard when we call upon him etc.   

¶ The xuj. Lecture upon the 11. verse.  Give us this day our daily bread. 
WHen Solomon had made request unto the Lord for the people of Israel on the dedication of the temple, 
1. Reg. 8.  that he would vouchsafe to hear their prayers, when any of those several occasions which there he maketh mention of, should oppress them: in the end of his prayer, he requesteth the Lord that he would defend the cause of his people Israel always as the matter should require, that what soever necessity or extremity time should bring upon them, he would have a fatherly regard unto them in that time of their necessity & relieve them. This is that which is meant by daily bread, that the Lord would grant us every day whatsoever shallbe the necessity of that day, giving always the things of the day in his day. For those be his words in that place according to the truth of the Hebrew text. In this petition we have warrant to call unto God for temporal benefits that we shall stand in need of, 
1. Kin. 8.59.  whatsoever. The servants of God have gone before us by their example, in applying the Lord with prayer when soever the want of any thing did vex them. In the book of Psalms we shall see that David in all distresses flieth unto God by prayer: curing all his griefs, whether of mind or body, with no other plaster then prayer. That book of psalms being well perused, let us see the manifold use and wondered success of prayer, for sometime the Prophet cureth the grief and languishing of his heart with prayer: sometime he recovereth the health of his body by prayer: in other places he putteth all his enemies to flight, with no other weapon than this of prayer: to be brief, he maketh of prayer a medicine for all maladies, & speedeth so well with it in all his necessities, that we may not only say in bore words that it is a salve for all sores, but even writ upon the head thereof Probatum est, for it is tried to have cured all griefs and vexations of what kind soever. 
Psa, 107.5.6  In the Psalm the Prophet declareth that hungry and thirsty souls, wandering in the wilderness, and calling unto God by prayer: are satisfied of him and sent away replenished with good things. 
Verse. 10.  In the same Psalm he declareth in like manner, that men being in prison bound fast with chains and iron, without all hope of help, calling upon the Lord in their prayers are heard of him, their prayers granted, & they delivered. 
Verse. 17.  The same psalm maketh mention of men pining away with sickness, or heaviness of heart, & yet by calling upon him in prayer to have been cured & to have recovered that dangerous estate. To conclude, in the 13. verse of the same psalm the mariners that call upon God when the tempest doth threaten death unto them, are reported there to have their prayers heard of the Lord, to be delivered from that danger, and to be brought to the land that they longed for. What man not well instructed, would once have conceived hope to have these or the like things holpen by prayer? What man (not well instructed in the word of God) would not take it to be a casual thing that cometh (as it is said) by fortune, when fair wether cometh after a tempest, or health doth succeed sickness, when deliverance cometh after imprisonment, or plenty after poverty? These are so often seen by experience to come one after an other, that notwithstanding men have in their distress prayed for them, yet hardly can they be brought to think that they are blessings granted to faithful prayer: but rather imagine that they are things cast here and there upon men at adventure.  
And therefore where men are in those or such like distresses, they hardly, or not at all, conceive any hope to he heard. Seldom do they make any suit unto God in faith, especially if those afflictions lay sore upon them: but the children of God (knowing that they are promised to have the Lord near unto them in all that they shall call unto him for) and that they shallbe heard for the thing of the day upon his day: as their occasion requireth, so do they seek unto the Lord, being sure in continuance to find comfort at his hands, and why they know assuredly that the Lord will have his mercy and power tried and seen here upon the earth, in hearing the requests of his in their distress: that by that means he may be truly feared and honoured of them, according as it is proved in the book of Kings: 
1. King. 8.43.  and also that by his hearing of their petitions in those their distresses, they may be confirmed in the persuasion that GOD favoureth them, remitteth their sins, and being at one with them is favourably inclined unto them in all their needful demands.  
Whosoever shall diligently consider of the places of Scripture in the old Testament, applied by the Apostle to the forgiveness of sins, shall easily perceive, that the godly have taken their deliverance from their distresses, as pledges of the remission of their sins, and assurances that God for Christ was at one with them. For their temporal blessings were not received of them, but as confirmations of his reconciliation with them: which proveth that which was said before, that the Lord heareth the prayer of his in their necessity, to strengthen their faith in the remission of sins, and persuasion that GOD for Christ is become fatherly affected towards them, his promises being visibly confirmed to them.  
In Deuteronomie there are promises made unto them that do give diligent heed unto the law and commandments of God to obey them, 
Deut. 28.10  that they shallbe blessed in the fruit of their body, in the fruit of their cattle, in their coming in and going out, in all that they shall put their hands unto, in causing their enemies that rise against them to fall before their face, and the cause is added in the tenth verse in these words. Then all the people of the earth shall see that the name of the Lord is called upon over thee, and they shall be afraid of thee.  
It is therefore most assured, that the Lord will be seen to be the GOD of his, and to have a kingdom here upon earth, by granting them their requests, when they shall call upon him in their distress: by leaving outward blessings as plain confirmations of his inward hearty good will that he beareth towards them. And for this cause do his people crave those temporal benefits, even that it may be seen that he ruleth upon earth, standing by his as he hath promised.  
Wherefore, whensoever their enemies oppress them, or by the want of any his accustomed benefits they seem not to be regarded of the Lord, they complain unto him not so much in the consideration of their necessity, as in regard of his glory: using these & such like kind of speeches, Wherefore should the Heathen say, Where is now their GOD? As if their chief care were to have the Lord his glory upholden in the confirmation of his goodness promised unto his: which is called into doubt of the ungodly, while they see those that accounted themselves for his in affliction and oppression, necessity and want, as if they were not regarded of him, whereby the ungodly are emboldened the more to oppress the righteous, & by calling into question the truth of his promises made unto his, confirmed the rather in the continuing of their disobedience. Very fitly therefore is the hallowing of his name, the coming of his kingdom, and the doing of his will, set before the request of outward necessities, because we should demand them rather in respect of his glory, that he might thereby have a name and kingdom here in earth, and his will performed, rather than we to have therein our alone necessity relieved.  
The godly in like manner return the whole praise unto him, even when those things are granted unto them that seem to be most casual, and to come at adventure. 
Psal. 107.  Therefore in that Psalm before mentioned they are willed to praise the Lord, and to tell unto others what he hath done for them, when those things which seem to be mere casual, and coming by fortune and chance, are obtained: which clause of praising the Lord, and telling unto others what things he hath granted at the requests of their prayers, is added in the psalm unto the end of every several benefit, granted unto them. But all men conceive not this doctrine, they are his children alone, who in heart are assured that these which commonly we call casual things, are disposed by him at the pleasure of his will, & granted as pledges of his goodwill, to those that in truth call upon him, and therefore in the last verse of that psalm, it is said: Who is wise that he may observe these things, because they be only his children that have this wisdom to observe this, to mark it, to know that he disposeth these outward things to the good of his, as pledges of his fatherly goodness towards them: and therefore they only call upon him for them in faith, and in receiving them do assuredly in their heart reckon them as benefits received of him, confirming their faith thereby, in the assurance of his especial goodwill towards them. By this that hath been said, it doth appear, that when we are oppressed with anguish of heart, or vexed with any calamity, either of body or mind: we have to seek our remedy at the hands of the Lord by prayer, in assured hope to receive no small comfort thereby, if in faith and hope of his mercies we continued in calling upon his name. It is a very hard matter, and the work of faith alone, when a man is sore distressed & seeth no means to escape, then to call upon God with faith and hope of being heard: and if help shall come, it is as hard a matter to ascribe it unto the mercies of God as the fruit of prayer, and an assured token of his goodwill rendering from the ground of our heart the praise that is due unto him for it, and strengthening our faith thereby in the persuasion of his mercies towards us. The servant of God glorifieth God in these things, acknowledging from his heart, that God is the giver and disposer of them, but the ungodly whatsoever they say in word, think in heart that they came by fortune and chance, and therefore do not give him the glory for them, neither sanctify them by prayer as things received in especial good will from God.  
In the Psalm there is plentifully set forth unto us, 
Psal. 91.  what protection the godly shall find against all dangers in their distresses, & in the end of that Psalm, it is declared, by what means they shall escape those dangers, in these words: He shall call upon me and I will hear him, I will be with him in trouble, I will deliver him and glorify him, with long life will I satisfy him and show him my salvation.  
If any shall diligently read that notable book of prayer, the prayer book of the holy Ghost, I mean the book of Psalms, he shall clearly see that which before was said, that the prophet is no way distressed, but he runneth forthwith unto God by prayer, and findeth comfort at his hands, knowing (as he testifieth in the Psalm) that the Lord is near unto all that call upon him, 
Psal. 145 18  yea to all that call upon him in truth, that he will fulfil the desire of them that fear him, that he will hear their cry and save them.  
It hath been declared, that we in this petition are taught to call upon God for deliverance, whatsoever our necessity shallbe, and that with hope in God to be heard, albeit we see no means how we shallbe holpen. It hath in like manner been declared how hardly this is performed of us, that we should have hope when we can see no means lightly to help: so that it is the faithful man alone that giveth this glory unto God. We learned out of the Psalm that the faithful man being tossed with the tempest upon the sea, and seeing no possibility to escape, resorteth unto God by prayer, and findeth the fruit thereof. This (as was said before) is hardly performed in such extremities, where there appeareth no means likely to deliver us. It is as hard a thing by reason of our corruption, to seek at God his hands by true prayer, those outward benefits that are procured by our labour, as by means appointed of God to help us thereunto. As for example, when a man hath an occupation to live by, it is no easy matter for him to crave as heartily at God his hands for his living, as that man that wanteth all ordinary means to maintain him. We are taught in this petition to beg at the hands of God by prayer, those outward things that have means ordained to bring them even then when we have the usual means. For the man that hath friends of great credit, that are able to compass matters of greater importance than he hath any to trouble them withal, must look & seek for success at the Lord by prayer, as carefully as if he knew of no help or friendship at all. When men of wisdom, credit, or power, go about their matters without any calling upon the name of God, they plainly deny the Lord that honour that is due unto him: for he must be acknowledged, as he is in deed, the disposer of all outward benefits, aswell of those that come by the means of our labour, endeavour, or other our means whatsoever, as those that come so as we can give no reason of the same, coming by casualty or fortune, as men commonly use to speak.  
And in this petition we are taught to crave all outward benefits, and the success and going forward of all our labours of the LORD, who is the only giver of them, and without whose especial blessing all helps and means are to no purpose: according as it is written in the Psalm: 
Psa. 127.1.2  Except the Lord build the house, they labour in vain that build it. It is vain for you to rise early and lie down late: declaring hereby, how little help there is in all our careful toil, to attain to wealth and earthly commodities. And therefore in all our travails we are taught to resort unto GOD by earnest and faithful prayer. It is he that must bless our going in, and our coming out, 
Pal. 121.  as we do read in the Psalms. Wherefore the godly look for a peculiar blessing of GOD upon their labours, and seek unto him for it, when as the ungodly ascribe the honour that is due unto God, unto those helps and means of counsel, labour, or endeavour, which are but the instruments appointed of the Lord thereunto. The daunget of this disease is so great, and man so easily drawn to seek unto the helps that he hath without any due respect and regard of the Lord: that in express words he giveth his people warning of this offence in Deuteronomie. 
Deu. 8.17.  Beware least thou say in thine heart, my power and the strength of mine own hand hath prepared me this abundance: but remember the Lord thy GOD: For it is he which giveth the power to get substance,  
Let us learn to sanctify all outward blessings by prayer, seeking them unfeignedly at the Lord, and acknowledging them in truth, and from a persuaded heart, to have been given us from the hands of our God, what soever hath been store or strength of our means to procure them by. For otherwise they are not pure unto us, if we be not resolved of the giver thereof, reaching through all means into the sight of his goodness, who is the Lord and disposer of these temporal things.  
A Christian is taught in this petition not to be tormented before hand, with the fear of an hard estate and evil condition in time to come, because the Lord (who is the disposer of all outward things) hath taught his to resort unto him for the necessity of the day, in the day and time of their distress: promising to stand by them in their troubles and wants, and to declare himself to be their God by the benefits and mercies, that he will grant at their requests. What a great burden therefore are we discharged of by the Lord, who in promising to hear us in the day of our calamity, hath cut off many cares, griefs, and vexations which long before they come, torment the ungodly, and when they are upon them, do drive them either to despair or to ungodly shifts.  
How just also is the plague and punishment of those, who refusing this benefit of the Lord, will have their own care and fear usurp upon the mercy and goodness of GOD: who in singular good will hath returned unto us the benefit of our thoughts and cares, to have them otherwise bestowed for our good in his service, willing us not to be careful before hand for the necessity to come, for the care of the day shall suffice for the same. 
Matth. 6.34.  If the Lord in mercy abate and give back this benefit of our care, that we may have it before the necessity come free to bestow upon his service for our own profit: what madness is there in our refusal? nay, what wickedness and contempt of the grace of God? That man therefore that learneth not to abate the care for outward dangers and necessities to come, can never in truth pray unto the Lord that he would give him this day his daily bread. For these words of daily bread, and this day, do cut off the care and torment of times far off. By the promise which in this petition we do trust and depend upon, 
Hebr. 13.5  the holy Ghost to the hebrews cureth covetousness: willing them to be content with that they have, & to see that their conversation be without covetousness, because the Lord hath said, I will not leave thee nor forsake thee.  
This promise of the Lord, that he will not forsake his in the day of their necessity, is set as a bulwark to beat back their fear of want, and careful coveting that ariseth thereupon: that they may hold them well content and apaid with their present state and condition. The holy Ghost maketh a great diversity between the godly and wicked touching these earthly things: for they come to the godly as it were sleeping: for so doth he term their quiet labour, that wait assuredly for the success from the Lord, in respect of the careful toil that the ungodly are tormented with, as if their living lay only in their travels. There is a secret blessing of the Lord which must be sought for at his hands by faithful prays, without the which all care and travel that can be taken will not avail. It is the blessing of the Lord that maketh rich (sayeth the holy Ghost. 
Prou. 10.22 ) There is more in that than our fleshly and mistrustful heart can easily be persuaded of. Let us therefore learn to lessen our mistrustful care, that we may testify to the world the increase of our faith, in the persuasion of his mercy towards us, according as this petition doth admonish us. For in praying unto him for these outward commodities, we do acknowledge that they be at his disposing, and that all the labour in the world will not fetch them, unless it please him to give success. Wherefore we may plainly see, that when we have traveled or used those outward means whereby commonly benefits are procured, we have but accomplished one part, and the lest part of that that bringeth the benefit in deed. Prayer must also be used, and the Lord he is to be entreated, and this is not the lest but the chief part.  
The godly tempt not the Lord by refusing his means, but even then when they do use those means, they are much in prayer for the success and going forward of them: whether it be labour, counsel, or friendship that they they use to compass their matter by. For the want of this, we see it fall out in common experience, that the wisest men have had such success with their devices, as the most foolish man that is, could not have made a madder match, than often times falleth out even there where their care and counsel hath been the greatest: which teacheth us to give the Lord his due, to acknowledge him the Lord and governor of those temporal commodities, to beg them at his hands by true and unfeigned prayer, and by faith to depend upon him, and not upon our travel, not not where it is the greatest and promiseth the most unto us.  
Worldly men that depend wholly in the persuasion of their heart upon the help of their hands, their wisdom, or their wealth or friendship: do dissemble with the Lord in this request. For they seek that at him as his gift, which their heart telleth them that they have already at home. Covetous men that would gather faster than he will give, how can they in truth seek it at his hands: when they are not at any time content with that measure or portion that he doth give, neither rest in his distribution, having such a hungry desire as would prescribe the Lord, and not be limited or prescribed by the Lord? The oppresser, hard & cruel dealer, that pretendeth to beg his bread & temporal commodity of the Lord, & in the mean time is the purveyor, and provider for himself, by such oppressing and unmerciful means as the Lord abhorreth, doth dally with the Lord, deceive himself, and maketh his prayer a curse unto his own soul, and a witness in the day of judgement against his own conscience: in that he hath professed in this prayer that to be the Lords gift, which he sought of sathan by such ways and means as he approveth, but the Lord abhorreth them. We pray here for others aswell as for ourselves, he therefore that professeth to pray for others their good estate concerning temporal things, and yet conveyeth that which is others, or withholdeth it either by violence or deceit: with what conscience doth he offer this petition to the Lord? The children of God have their faith declaring itself by outward things, while they do depend upon him for them: wherein the ungodly bewray their want, howsoever they boast of their inward persuasion of his goodness. For if the Lord speed them not to their contentation, they will not stick to provide for themselves, by such either open or secret oppression as he hath plainly forbidden, as if he were only the God of the soul, and not of the body also, & whole man, to provide for both, according to the good pleasure of his will: and we by faith to depend and wait for a special blessing from him, even in outward things which the ungodly cannot see into. For they bind the Lord so unto the instruments whereby he worketh his will, that in truth they have the glory, and he is altogether deprived thereof.  
They be only his children that in truth acknowledge him the giver of these outward benefits, & therefore will use no means besides those which he hath approved. The other in seeking help by means forbidden of him, do plainly speak in those their doings that they have no faith nor confidence in him: we may in faith & good hope ask those things, because they make for the glory of God, who doth reign and rule in earth by giving unto his their wants, even in these outward and temporal things, according as we may learn in the Psalm. 
Psalm. 146.  Where after many words declaring that God executeth justice for the oppressed, giveth bread to the hungry, loseth the prisoners, keepeth the strangers, relieveth the fatherless, overthroweth the way of the wicked: immediately it followeth, The Lord shall reign for ever, o Zion. As if the Lord should not be known to reign, if he should fail his servants calling and depending upon him in their distresses. For we may not think that he faileth his servants, when he giveth them better benefits, than those which they do ask. As if they crave deliverance out of present danger, and he by taking them in mercy out of this life, worketh a final riddance out of all danger: shall we say that the Lord hath not heard them? Likewise if their necessity whatsoever, endureth longer than they wish, or increase upon them after their suit made for deliverance, because the Lord will work a more glorious work in their deliverance for the comfort and increase of their faith, notwithstanding it be some long time after: shall we say the Lord hath rejected their prayers, because he hath delayed so long? God forbid. For the Lord according to the good counsel of his will, hath not justified the innocency and good causes of his sometimes, not not before their death. And as it hath been said of the time, so likewise is it to be thought of the means & manner of helping & relieving us, if that hath been other then we could have prescribed, shall we deny the Lord to have heard our suits, because the help that we have had, hath not been in the same manner that we have conceived to be best? This one thing we have often to call to remembrance, that before the request of these outward necessities, there is the desire of doing his will here in earth: to teach us that the Lord is thus helpful, in outward necessities oppressing them, unto the prayers of such, as have not only the knowledge of his will, but also the desire to do it.  
For that goeth before the other in our prayer, & therefore in our desire, in as much as true prayer goeth not without the desire of the heart unto the request of the tongue. Those therefore, that look for these outward blessings when they call unto the Lord, must learn both to know what his will is revealed in his word, & also to have a desire to do the same. For unto those that thus worship him, the Lord hath promised to incline his ear, according as it is written in these words: We know that God heareth not sinners, 
john. 6.31.  but if any man be a worshipper of God, & doth his will, him heareth he: putting them in hope of being heard that be worshippers of him, & making those the worshippers, not that do unto him whatsoever liketh them, but that are doers of his liking & will, which is opened to us in his word. To the confirmation of this may be added that, which is written in the first Epistle of S. john in these words, whatsoever we ask we receive of him, 
john. 3.22.  because we do those things which are pleasing in his sight. By this it appeareth that witches & sorcerers (which will have the name of wisemen and wise women) who are thought to do so many things with prayer, cannot prevail with the Lord to obtain these outward things of him in favour and goodwill: for of all people they are the most ignorant of his will, & therefore of his worship. But as even now it was proved, if any man be a worshipper of God and a doer of his will, him heareth he. Those are they to whom the Lord hath made promise that he willbe mercifully inclined unto in their prayers & petitions, he is nigh unto all that call upon him in truth, he will fulfil the desire of them that fear him, he will hear their cry and will save them. 
Psal. 145.19.20.  The Lord preserveth all them that love him, (saith the holy Ghost.) It may so fall out that the prayers of witches & such like may be instruments of his justice, for the punishment of sin in others: and for the hardening of their own hearts: but it is as sure as the lord liveth, that they never obtain any thing by their prayers to their good, in favour & good liking of the lord. But as for the servants of God, they are in assured hope to have their prayers heard, when they shall call upon the Lord in their outward distresses: for they are persuaded, (as the truth is in deed) that it standeth upon the name & glory of the Lord, to stand by his in their necessities for to secure and help them, as the matter shall require. Wherefore they require it as a part of his own glory, as an argument and assurance that he reigneth here in earth, as a matter that is agreeable to his good pleasure and will, according as they have learned out of his word, which giveth them an assured hope of being heard, and maketh them bold to call upon him, knowing that his own glory, the renown of his own kingdom, and a matter that is agreeable to his own good liking and will, is in hand, while their distresses & wants are brought before the Lord, to be holpen, & relieved by him. A manifest confirmation & proof of this is to be found in the Psalm: In the which place the prophet speaketh much in the beginning of extolling the name of God, 
Psal. 145.  of meditating the beauty of his glorious majesty, of showing forth the glory of his kingdom, and speaking of his power: after this it followeth, that the Lord upholdeth all that fall, that he fulfilleth the desire of them that fear him, that he will hear their cry, and will save them: as if the glory of his name, and renown of his kingdom were seen in this: to lift up his that fall, to hear their cry and save them. And no doubt the Lord will have it known here upon earth, that he is Lord over all true & faithful in his word, by the help and defence that he will grant unto his, whensoever in their distress they shall by faithful prayer resort unto him. His meaning is to leave manifest and plain proof that he ruleth herein earth, even by that mercy that he hath to bestow upon his, who call and cry unto him in their necessity with an assured hope of being heard. For the glory of his name, the honour of his kingdom, and the good pleasure of his will go jointly together with the hearing & regarding of their cause: according as they are set before this petition, in this form of prayer that is prescribed by the Lord. Where, before we make mention of daily bread, there is request made for the hallowing of his name, the coming of his kingdom, and doing his will, because even then when he relieveth the necessities of his that call upon him, his name is hallowed, his kingdom cometh, and that is performed which is agreeable to his william. This cannot but minister hope and comfort unto us in all our necessities, that his honour and glory is after a manner darkened in our distress, and as it were suffereth in the same, which the lord God cannot but erect and advance, and therefore favour our distress, whereunto his own honour is so nearly joined. Now let us pray, etc.   

¶ The xvij. Lecture upon the 12. and 13. verses.  
12 And forgive us our debts as we also forgive our debtor,  
13 And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory for ever, Amen.  
IN this petition we do require the forgiveness of our sins, wherein we are to understand that by this word sin, is not only meant the guiltiness that we have brought in upon us by offending, but also the punishment whatsoever that followeth thereupon, as shall hereafter (God willing) most plainly appear. We are therefore put in hope by this petition, to have as well the punishment as the fault of our sin pardoned, & forgiven us, so that when any punishment of God is upon his, they need not to despair: for we are taught and commanded by him to make suit for the forgiveness of sins, which could not be done in faith, if the Lord had not promised unto us the pardon & forgiveness thereof. The godly at all times when any affliction was upon them, have resorted to the Lord for the forgiveness of their sins. And why? Are we not taught so to do in the holy scripture? 
1. Kings. 8.  Doth not the prayer of Solomon leave this for a perpetual doctrine unto the Church: that when any punishment is upon those that be his, they should confess their sins in truth, with an assured hope in so doing to find favour at his hands: and ease of their grief when they shall truly turn unto him? according as it is written in that Chapter in these words: 
Verse. 33.  When thy people Israel shallbe overthrown before the enemy, because they have sinned against thee, and turn again to thee, and confess thy name, & pray & make supplication unto thee, then hear thou in heaven, and be merciful unto the sin of thy people Israel, & bring them again unto the land which thou gavest unto their fathers. A plain proof we have in this place that the people of God may resort boldly unto God, even then when his punishment is upon them for the forgiveness of their sins: and as plain is this also that his mercy toward them, & pardoning of their sins, consisteth not only in the removing of the fault from them, but also of the punishment that is due for the fault & transgression. For he prayeth that when the people shallbe led out of their land by their enemies, because they have sinned against the Lord, that if they shall confess their sins and turn unto the Lord: then he would be merciful and bring them again unto the land, which is to remove the punishment from them, as well as the fault and guiltiness. This was that punishment to be captives and prisoners in their enemies land: when they are brought home this punishment is removed. The like proof we have of this matter in the same Chapter, in these words: When heaven shallbe shut up, 
Verse. 35.  & there shallbe no rain, because they have sinned against thee: and shall pray in this place, and turn from their sin, when thou dost afflict them, then hear thou in heaven, & pardon the sin of thy servants, & give rain upon the land. They that have sinned are encouraged to pray unto the Lord, & are assured to be heard, when they shall in truth bewail and confess their sin.  
Mark it also, that as well in this place, as in that former, the pardon of their sin removeth the punishment, and reacheth unto that as well as unto the guilt thereof. I do note this because of that doctrine of the church of Rome, which doth affirm that God doth pardon the fault of his, and yet retain still the punishment, which they say must be redeemed by their satisfaction. A dangerous doctrine that God should absolve them of the fault, & yet press them with the punishment which doth not appertain unto them, but in respect of their offence, because they are faulty: this doctrine chargeth the Lord with injury. For if he shall remit & forgive the fault & yet reserve the punishment, he punisheth without a cause. For where the fault is pardoned, the man is as if he had not offended, he is no longer accounted a trespasser. Can it then stand with the justice of the Lord, to punish him whom he himself hath justified as no offender, in the free pardoning and forgiving of his fault? We do see it throughout this chapter, that when they shall confess their fault and turn unto the Lord, they are discharged of the punishment, and that the holy Ghost is ignorant of this divorcement between the punishment & the fault, which the church of Rome hath invented to utter their merchandise of satisfactions withal. And jest any should think that this prayer for the forgiveness of sins, did but take place in these special causes in the removing of those particular & special punishments, the holy Ghost maketh it general in the seven and thirty verse.  
When there shallbe Famine in the land, when there shallbe Pestilence, 
Verse. 37.  Blasting Mildew, Grasshoppers, or Caterpillars, when their enemies shall besiege them in the cities of their land, or any plague, or any sickness, for these are the very words of the text: that their prayers shallbe available when they shall confess their faults and truly turn unto the Lord, for the removing of those punishments what so ever they are that be upon them yea even to make them that shall have led them away captives to have pity and compassion on them, as it is declared in that chap. 
Verse. 50.  This is great comfort unto a Christian conscience, when he shall learn and understand that there is a medicine that can cure him, even then when the Lord shall have revealed his sin by bringing punishment upon it. Moreover, lest it should be excepted against this, that in deed Solomon prayed that punishments might be removed when they should confess and truly bewail their sin: but how can it be proved that the Lord did ever promise' to hear any such prayers. 
2. Chro. 7.12.13.14.  The matter is manifest in the book of Chronicles. And the Lord appeared to Solomon and said unto him, I have heard thy prayer, if I shut the heaven that there be no rain, or if I command the grashhoppors to devour the land, or if I send pestilence among my people, if my people do humble themselves, & pray, and turn from their wicked ways, then will I hear in heaven and be merciful unto their sin and will heal their land. 
Psal. 107.10  In the Psalm there is plentiful proof, that the Lord willbe entreated to forgive the sins of his servants, and to remit their punishments when they shall in true repentance, humble themselves before him. They (saith the prophet) that dwell in darkness being fast bound in misery and iron, because they rebelled against the word of the Lord, when he humbled their heart with heaviness they fell down, & there was no help, than they cried unto the Lord in their trouble, and he delivered them from their distress: he brought them out of the shadow of death, 
Verse. 17.  and broke their bands in sunder. In that Psalm there is likewise proof of the same matter apparent enough in these words. Fools by reason of their transgression, and because of their iniquity are afflicted, their soul abhorreth all meat, & they are brought to death's door, than they cry unto the Lord in their trouble, and he delivereth them in their distress: he sendeth his word and healeth them, & delivereth them from their graves. It were an infinite work to recite those places in the book of Psalms that prove the mercies of God to remove punishments from the offenders, when they shall in true repentance turn unto him. It is a hard matter in great affliction to persuade the man that is sore afflicted for his sin, that there is mercy with the lord to remove his punishment, if he shall truly humble himself in repentance for his sin: yet, we see what plain proofs there are of the same, to increase our faith in the persuasion to have our sins forgiven, when we are truly grieved and penitent for the same.  
This is a doctrine most needful to be stood upon, because the blessing that the Lord hath promised to bestow upon his, by reason of our corruption are rather deliverances from evil, than preservations in any continual course of prosperity. I say they rather come in after our affliction, then stand continually with us to keep affliction from us, which many mistaking, have stumbled at the afflicted estate of the children of God: but the word of the Lord doth guide those that be his, to look to the end of the upright man. Mark the upright man, and behold the just, for the end of that man is peace (saith the Prophet.) And almost all those requests that Solomon maketh for the people of God, 
Psal. 37.37.  are to have blessings & benefits procured unto them after their troubles & afflicted estate. We see therefore how needful it is to hold this doctrine of forgiveness of sins, that we stumble not at the cross of Christ, that we do not murmur or despair in our affliction: that we should not shake off hope, notwithstanding our grief whatsoever have had long continuance and abode with us: that we nourish no wrong judgement of the estate of the Church and children of God, that we decide not with the ungodly against the servants & saints of God. A tentation that had almost shaken the faithful servant and prophet of God David, until he went into the sanctuary of the Lord, to inquire the end of those men. This doctrine overthroweth the heresy of the novatians, who do deny the forgiveness of sins after baptism. That which is joined with this petition of our forgiving them that trespass against us, noteth not any deserving to have our sins forgiven, by reason of our forgiving of them that offend against us, for than we should not pray to have them forgiven, seeing we remove them by desert: but is added for our instruction, and for our comfort. For our instruction, to teach us that the Lord requireth this at our hands, that we should be merciful because he is merciful. For our comfort to tell us that if we which be men can remit the wrongs and injuries done against us, much more will our heavenly Father, who is without comparison above man in mercy and compassion, forgive the offences & sins of his servants, when they shall in true repentance seek unto him. For the same it is needful for our infirmity to receive persuasion of his mercy, especially when his judgement shallbe upon us, and punishment which is the assured sign of his displeasure shall press us, it is then a hard matter to conceive hope that the Lord will forgive us. For infidelity is as deeply rooted in our hearts as any sin or iniquity whatsoever, therefore the Lord hath left us (who are taught by his spirit to forgive unto others their offences committed against us) an assured hope to find favour at his hands: who will never be found inferior unto man in mercy. Therefore is it thus written in Luke, 
Luke. 11.4.  Forgive unto us our sins, for even we forgive every man that is indebted to us. And as it is necessary that we should be upholden with this hope, so is it requisite that we remember that which is written in Matthew, 
Matt. 6.15.  If ye do not forgive men their trespasses, no more will your father forgive you your trespasses: to admonish us that the Lord will have his to resemble him, and hear this his image of mercy before the world. If we be taught to remit and forgive offences unto others, when they shall have done us any wrong, we may easily perceive that the Lord will not have us to cherish ourselves in the hope of being heard, when we shall offer unto other injury and wrong. For if a Christian be admonished in this petition, so far to profit that he learn to forgive injuries done against him: much more would the Lord have him to be far from offending others by injuries done unto them.  
The last petition wherein we crave that the Lord would not lead us into temptation, but deliver us from evil, doth admonish us that the almighty useth to punish sin with sin, that when men shall have long continued in sin, they shall become so blind and hardened therein by the just judgement of GOD, that hardly sometime after much affliction, they can be cured of the same. That the godly are subject unto a kind of hardness of heart, which is a punishment for their former sins, laid upon them from the Lord, as may appear by that prayer of the church of God, whereof we read in the Prophet isaiah, in these words: 
Esay. 63.17.  O Lord why hast thou made us to err from thy ways, and hardened our hearts from thy fear, return for thy servants sake, and for the tribes of thine inheritance. It is not that hardness of heart, which is peculiar to the reprobate, that is mentioned in this place, but to be so taken with the snares of sin, and so led into temptation and blinded & entangled therein, as the godliest that liveth may be, and yet afterward by affliction, or some other means, delivered from the same.  
For when it pleaseth the Lord to lay affliction upon his, no doubt there is in them this erring from his ways, and hardness of heart from his fear, which the Church of GOD complaineth of in this place, and which the Lord purposeth to cure. For he is not cruel to punish when there is no cause, but his meaning is to mollify their hard hearts thereby, that they may be humbled under the government of his holy word.  
We pray therefore in this petition, that we may not be hardened through the deceitfulness of sin, for the avoiding whereof, the children of God are admonished in the Epistle to the hebrews to exhort one another. 
Heb. 3.13.  Exhort one another (sayeth the holy Ghost) while it is called to day, lest any of you be hardened through the deceitfulness of sin.  
This petition of not leading us into temptation, but delivering us from evil, doth well follow that of forgiveness of sins. For when it pleaseth the Lord to forgive sin, he delivereth them from being hardened therein: giving them the sight of the deceit that is in it, and also power and mastery over the rage thereof. In that prayer of Solomon, which we have so often heard of before, when he prayeth that the people of God may have their punishments removed, when they call upon him: there is always added the condition of turning from their sin, either in express words, or else in words that necessarily import the same. As to take one example for many, in that Chapter he hath these words: When Heaven shall be shut up, and there shall be no rain, 
1. Reg. 8.35.  because they have sinned against thee, and they shall pray in this place, & confess thy name, and turn from their sin, when thou dost afflict them, then hear thou in Heaven, and pardon the sin of thy servants, and of thy people Israel, when thou hast taught them the good way wherein they may walk: so that the turning from sin is necessarily required of them that do look for the forgiveness of sin. And then especially when the Lord shall testify against us from Heaven, by punishments laid upon us: we have to call to mind our former sins, and cease to be careless and secure therein. For when the Lord forgiveth sin, he also cureth sin, not suffering us any longer to sleep in the same, being snared with the baits and allurements thereof, but begetteth in us a new care to shake it off, and a new watchfulness over it.  
There is added to the end of this petition, For thine is the kingdom, the power, & the glory for ever: which doth admonish us of sundry profitable instructions, for by it we are taught what should be the end of our petitions, why we would have them granted, even that his kingdom, power, & glory, may be advanced. For (as we have learned before) while that the Lord frameth his to the obedience of his will, giveth good things unto them, removeth evil things from them, his name is hallowed, his kingdom cometh & his will is done here in earth: for by dealing thus with his servants, he will be known to rule and reign here upon earth, & be glorified in the same. This desire therefore to have him glorified, should be both at the beginning and end of our prayers, whether our suit be for spiritual graces, or for temporal blessings. By this also our faith is strengthened in the hope to obtain our petitions, because the Lord cannot neglect the glory of his name, and the honour of his kingdom, which dependeth upon the performance of his mercies towards his servants that call upon him: & therefore our hope cannot deceive us, being joined so near unto the glory of our God.  
Moreover in this we are admonished, that it is not the worthiness of ourselves, nor yet of any other, but the honour of his name, that commendeth our suits and petitions unto the Lord. Finally, herein we are admonished of a special worship and service, which is thanks giving unto GOD, when soever we receive any benefit, of what kind soever. For we acknowledging in our prayers, not only that he hath the disposing of these benefits, but also that his kingdom, glory, & honour consisteth in the rewarding of his with the same: shall be found traitors to the crown of his kingdom, if after benefits received, we do not by thanks giving, confess and acknowledge the same. This giving of thanks is a special worship and service of God, in somuch that the Lord rejecting sacrifice, placeth his honour in thanksgiving. Will I eat the flesh of Bulls, 
Psal. 50.13.  or drink the blood of Goats? (saith the Lord by his Ptophet.) Offer unto God praise, and pay the vows unto the most high, and call upon me in the day of thy trouble, so will I deliver thee, and thou shalt glorify me. And in the last verse of that psalm, it is said that he who offereth praise unto the Lord, doth glorify him. Whereby it appeareth that the Lord esteemeth thanksgiving as a special worship and service of him, which may well be perceived in sundry places of the Scripture, but especially in the book of the Psalms. It is in deed a service of God, peculiar and proper unto the children of God. For the wicked are not acquainted with it, they see not the Lord his arm in their deliverances, they see not through the instruments that God useth to help them by, into the especial goodwill and favour of GOD: from whence the godly take those helps to come as a plain proof thereof. Therefore doth the Prophet say, The voice of joy and deliverance shallbe in the tabernacles of the righteous, saying, 
Pal. 118.15.  the right hand of the Lord hath done valiantly. He maketh it the peculiar work of the righteous, to rejoice in the Lord, and in heart to praise him. For, notwithstanding all people taste liberally of his benefits, yet the feeling of his fatherly goodness which procureth giving of thanks in deed, is proper only unto the children of God.  
It is a singular privilege, that he doth vouchsafe his elect alone, when he giveth such a sweet taste unto his benefits, as driveth their hearts to rejoicing and giving of thanks: not only in the comfort of the present benefit, but also in that having received an assured token of his favour, they peaceably pass over the course of their life, assuring themselves that they are had in especial reckoning and account with the Lord. Therefore the Prophet is bold to have this speech of them. 
Psal. 89.15.16.  Blessed is the people that rejoice in thee, they shall walk in the light of thy countenance. O Lord, they shall rejoice continually in thy name, and in thy righteousness shall they exalt themselves. He maketh it no common matter to rejoice in the Lord, but matter belonging only to the elect and blessed people of God, how greatly it pleaseth the Lord. The Apostle wittnesseth in the Epistle to the Corinth's, 
1. Cor. 1.11.  where he requireth the prayer of the church of God for him in his affliction, that when his deliverance is obtained by the prayers of many: many persons may give thanks unto God. Which notably declareth how acceptable a service it is, to give thanks unto God, when the afflictions of the children of God serve thereunto, and are become a special end of the same. As wittnesseth in like manner the Prophet: 
Psal. 102.19  The Lord hath looked down from the height of his Sanctuary, that he might hear the mourning of the prisoner, and deliver the children of death, that they may declare the name of the Lord in Jerusalem and his praise in Zion.  
Now if it be demanded why the sacrifice of thanks giving is so acceptable a worship and service of the Lord? The answer is ready, because it ascribeth the government and distribution of all benefits unto the Lord: denying them to come by casualty or chance, as do the ungodly whatsoever they say, in that they are neither comforted truly in them, nor yet thankful for them. Moreover it acknowledgeth God not to be a dead thing and bore name, that regardeth not men that serve him in the obedience of his will, but that in truth he hath a care of his Church, helpeth in their need, and regardeth them in performing the truth of his promise towards them. This acknowledging of the mercies of God by giving of thanks, helpeth forward the faith of other in persuasion of this tender care that he beareth towards his.  
Wherefore the godly were accustomed to open unto others the children of God, the especial benefits and mercy which they had received of the Lord, that they might not only join with them for the praise of his mercy, but also receive increase of faith in the visible experience of his goodness. It is well known that the people of God under the law had a solemn rite & ceremony, in performing the vows of thanksgiving and peace offering, when soever they had received any notable and singular benefit of the Lord. Which was a thing so well pleasing the Lord, that they present this their purpose, to praise the Lord, and to tell what he had done for them, as a reason to persuade him to work their deliverance when they are distressed, according as we read: Save me from the lions mouth, and answer me, in saving me from the horns of the Unicorns: 
Psal. 22 21.  I will declare thy name unto my brethren: in the midst of the congregation will I praise thee, (saying) Praise the Lord ye that fear him, magnify him all ye seed of jacob. For he hath not despised nor abhorred the affliction of the poor, but when he calleth unto him, he heard. My praise shall be of thee in the great congregation, my vows will I perform before them that fear him. The poor shall eat and be satisfied: they that seek after the Lord shall praise him.  
This kind of persuasion have the servants of God often used, and therefore we do read that the godly in their petitions have used often these words: Shut not up (o Lord) the mouths of them that praise thee, open not the mouths of the ungodly, that they may praise the power of their idols, and magnify a fleshly king. They were persuaded that the Lord did greatly esteem his own glory and honour: that it was a special service and worship that he delighteth in, as it is in deed. For even the end of our salvation is the praise of his free mercy and grace, and he hath elected his to the praise of the riches of his grace: and the end of our temporal deliverance is to acknowledge and magnify that grace which we have tried to be true, & had good experience of the same. So doth the godly king Ezechias confess, that the Lord would not have him swallowed up of the pit without the taste of his mercy in deliverance, because if he had so departed, the Lord should then have wanted that service of thanks giving for his deliverance which is so acceptable unto him. For those that are so overwhelmed in their afflictions taste not of the mercies of deliverance, which openeth their mouth, & filleth it with the praises of the Lord. It was thy pleasure to deliver my soul (saith Ezechias) from the pit of corruption, 
Esay. 38.17.  for thou haste cast all my sins behind thy back: for the dead cannot praise thee, they that go down into the pit cannot hope for thy truth, but the living shall confess thee as I do this day. The father to the children shall declare thy truth: the Lord was ready to save me, therefore we will sing my song all the days of our life, in the house of the Lord  
That he saith: The dead cannot praise him, we have to take it as the truth is, that when those that be his are not delivered in their distresses, he wanteth that praise here in earth (where his glory is often oppressed) which their deliverance would plentifully spread abroad.  
And they do most thirst after the trial of his goodness here upon earth, where there be so many enemies to his glory, that seeing the plain proof thereof, they may be plentiful in his praise. Therefore doth David in like manner require deliverance, that he be not overwhelmed in his affliction, and so the Lord want the praise of his deliverance: Return O Lord, deliver my life, save me for thy mercy's sake. For in death there is no remembrance of thee, in the grave who shall praise thee? The Scripture is plentiful in such proofs, where the servants of God have greatly longed for deliverance, that they might praise his name, and have urged it as a reason to persuade the Lord to hear their petitions, because than they would offer unto him that well pleasing sacrifice and service of thanksgiving, a sacrifice that doth so greatly please the Lord, and therefore cannot but be well liked of all those that be his.  
It was declared before, that there was a solemn rite and ceremony among the jews, in their thanks giving after sun great benefit received, where the godly met together not only to give praise, but also to be confirmed and strengthened more & more in their faith, & persuasion of his fatherly care and regard that he hath towards those that be his. This is made plain unto us in the Psalm: He hath brought me out of the horrible pit (saith the Prophet) and he hath put in my mouth a new song of praise unto our God. 
Psal. 40.2.  Many shall see it and fear, and shall trust in the Lord. It cannot but be a singular worship of God, that ascribeth this right of government and care of his servants unto him, that also hath in it such force to increase faith which is the fountain of all obedience. How great then is the sin of unthankfulness, when men pass over the benefits of God, and the assured pledges of his favour, without any thankful remembrance or comfortable assurance of the good will of GOD?  
Surely the neglect of this duty (I mean of thanks giving to God, when we receive any singular benefit, as some notable deliverance from dangers, or happy out going from our trouble) denieth the Lord to be the disposer and governor of things here below, & fathereth them upon fortune or chance. How soever they deny it in words, it denieth in deed any especial care to be in God over his: it maketh God to be nothing beside a bore name, and vain imagination: it overthroweth faith, (which persuadeth us of the special care and good will, that God beareth us in taking his benefits, not as common things, but as pledges of his peculiar favour,) in that as common matters, and no witnesses of any especial good will, by unthankfulness they are passed over, and lightly let slip. Moreover, the want of this duty hindereth the profiting of others, in that they deny this help of strengthening their faith, which the Lord hath appointed, and the servants of God hath practised, according as it was of late cited out of the Prophet, that many should see what the Lord had done, and be drawn to put their trust in him. Now let us pray unto our heavenly Father in the name of his son, that we may so pray that we may obtain, & obtaining tender from a thankful heart true praise, and thanksgiving unto his name.  
FINIS.   

 

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

  

   

To the Reader.  
Such faults (Christian Reader) as have escaped in the imprinting of this book, the greater part whereof here underplaced, and corrected, and the residue (being few or none, and of little weight,) omitted, we desire thee to confer in reading, & charitably to correct that which, beside these, is elsewhere to be amended, both in the pointing and in the matter.  
Page 5. for Exo. 3.9. read 6.3. p. 6. For Ezec. 38.28.36.26. ibi. line. 19 for renewing, removing. p. 8. l. 28. an, on. p. 14. l. 5. it, them. p. 15. l. 24. obedience, disobedience. ibi. l. 29. all, as. p. 19 l. 25. abeating, abating. p. 26. l. 2. not, no. ibi. l. 9 out, us. p. 34. l. 9 untoward, outward. p. 39 l. 21. put out, they are. 57 l. 22. we, unless we. ib. Heb. 6.16. p. 58. l. 7. it, in. p. 60. l. 1. Son, sin. ibi. in the margin. Prou. 13.13. p. 61. l. 19 gadned, gained. p. 64. l. 16. nature. In, nature, in, etc. p. 67. l. 9 Ezechiel, and, Ezechiel. And. ibi. l. 9 Apostles. The, Apostles, the. 70. l. 26. no justice but his, not, his justice. p. 72. l. 20. this, this age. p. 75. l. 21. put out of. p. 83. l. 23. as, it. p. 85. l. 10. of, as. p. 86. l. 29. them, them the. p. 90. in the margin. Rom. 12.10. p. 97. l. 28. of the, of not. p. 105. l. 5. heart, heat. 109. l. 1. offered, offer. 117. l. 20. he, she. 119. l. 11. be had, hide it. 124. l. 17. writeth, witeth. 130. l. 19 put out (and) 138. l. 17. over, our. 142. l. 8. debt, double. 144. l. 30. by the their, in their. 148. l. 25. and as. 153. l. 26. we do, do we. 156. l. 29. to him, them. 172. in the mar. 2. Thes. 6. & 15 173. l. 17. jest, lest of all. p. 174. l. 8. would have, would not have. p. 176. l. 31. some sin. 185. l. 4. hath, had. 194. l. 17. his, this. 195. l. 5. put out, not. p. 199. mark jam. 3. james. 1.27.212. l. 2. be one: as, be as, 214. l. 7. not, not so. 220. l. 3. preserving, pursuing. 223. l. 20. twiteth, witeth. 231. l. 24. the, that. 238. l. 3. providing, proving. ibi. l. 6. providing, proving. 140. li. 17. put out, the. 244. l. 6. put out, and. 245. l. 29. summoned, summed. ibi. l. 30. put out, in. 247. l. 30. put out, what are. 263. l. 28. withstand, stand. 275. l. 15. He that, that he. 277. l. 10. put the point after the word justification. 278. l. 14. follow, flow. ibi. Ephe. 2.4.5.282. l. 6. of, for. 286. l. 28. paid, appaide. 300. l. 8. secure, secret. 302. l. 10. wandering, wavering. 318. l. 10. on, in. 319. l. 6. let, will let. 325. l. 26. lightly, likely. 330. l. 5. prays, prayers. 344. l. 7. set the plain point after same.