Lectures Upon Exodus 20, Lecture 1
❧THE LECTVRES of Iohn Knewstub vponupon the twentith chapter of Exodus, and certeine other places of Scripture. The firſt Lecture vponupon the firſte and ſeconde verſe of the ſame Chapter.
THEN God ſpake al theſe words, ſaying: I am the Lord thy God,
2 Which hauehave brought thee out of the lande of Aegypt, out of the houſe of bondage.
IT hath alwayes beene and now is a frutefull trauaile of men, to drawe arts and ſciences plentifully laide out into briefe heads, and ſome few general rules and principles, not onelyonly for memorie, (whiche in many, and long diſcourſes, becommeth ſo intangled as it can hardly with any fruit get out:) but alſo for practiſe, whiche of neceſſitie muſte be ſo much the later, as it ſhall be longer before we learne the matters to be practiſed: and the ſlower we are in peruſing matters to be done, the ſlacker muſt we be in the performance therof. But yet all this notwithſtanding, aſwell reaſon, as the practiſe of the learned, might eaſily be auoided, bicauſe all is but the reaſon and practiſe of man: if the onelyonly wiſe God had not leafte vntounto vsus, the whole doctrine of Chriſtianitie comprehended in verie fewe words,Exod 20. Deut. 5. Matt. 22.37. Heb. 6.1. examples whereof we hauehave diuerſe, bothe in the olde, and newe Teſtamente, whiche may be a ſufficient warrant for enterpriſing thus briefly to comprehend Chriſtianitie.
If any ſhall take exception againſt the preaching and opening of the lawe in this cleare lighte of the goſpell, calling it (as it is called in the ſeconde Epiſtle to the Corinthes) the miniſterie of death,2. Cor. 3. & the killing letter: let him vnderſtand that the holie ghoſt in the ſame place ſpeaketh of the lawe without Chriſte, what it worketh in our infirmitie: whereas otherwiſe of the law (being conſidered in the couenant, that is, in Chriſt) it is truely ſaide by the Prophet in the Pſalme, The lawe of the Lorde is perfect, Pſalm 19.7conuerting the ſoule, the ſtatues of the Lorde reioyce the heart, &c.
At the publiſhing of this lawe of God, there was great terrour & feare on eueryevery ſide. For (as appeareth in this former chapter) the mount Synai was all on ſmoke, and the Lorde came downe vponupon it in fier, and the ſmoke thereof aſcended as the ſmoke of a fornace, and all the mount trembled excedingly. The people hearing the thunders and lightnings, and the ſounde of the trumpet, ſeeing the mounteine ſmoking, and feeling ſuch terrible trembling and ſhaking of the earth, fled, and ſtoode a farre off: making earneſt ſuite vntounto Moſes that he would ſpeake vntounto them, and that they might not heare the Lorde leaſt they died, ſo great was their feare, and ſo woonderfully were they amaſed at the matter. It was very requiſite and neceſſarie, that this maieſtie of the lord ſhould come in with the entrance of his worde. For we are giuen to make ſmall reckoning of it, & lightly to reiect the authoritie thereof. For, doe not thouſands imagine that they ſufficiently reuerence the maieſtie of the Lord, when notwithſtanding, they liue without all awe, feare, and reuerence of his word? Nedeful therefore was it, nay moſt neceſſary, that the maieſtie of the Lord ſhould viſibly come forth after a glorious maner at the deliuery of the word: that men might vnderſtand that the neglect of the worde, is the contempt of the maieſtie and honor of the Lorde. For the Lorde hath coupled his honor, and glorie to his word, ſo that they can not neglect the one, but that they muſt in ſo doing cō temne and deſpiſe the other.Heb. 1. Thoſe plentifull teſtimonies, that are recited to the Hebrues to aduaunce the dignitie of Chriſte, prouing his diuinitie, and giuing him ſuperioritie aboue the Angels: are in the ſeconde chapter applied by way of exhortation, to the reuerencing of his worde: telling them, that if the worde ſpoken by angels was ratified, and that eueryevery diſobedience receiued a iuſt recompence of rewarde, how could they think once to eſcape, neglecting ſo great ſaluation, which at the firſt, begoon to be preached by the Lorde, and afterward was cōfirmed by them that heard him God bringing teſtimony and authoritie thervnto, both with ſignes and woonders, and diuers myracles, and giftes of the holie Ghoſt. Well did the Lorde vnderſtand, that words are but winde with men, and therefore it was the good pleaſure of his will, that neither his law, nor Goſpel ſhould come naked and bare into the world, but with the credit of his owne glorie, and countenaunce of his owne maieſtie. For, the goſpell as now we hauehave heard, was not only preached by the Lorde Ieſus, but alſo confirmed by the miniſterie of thoſe that heard him, with ſignes, woonders, and myracles: ſo that to neglect the gouernemēt of the word, is, to tread vnderunder feete the maieſtie of the Lorde. Hauing made this entrance I doe proceede vntounto the texte, where I am enforced to ſpeake a little of the nature of the wordes, becauſe they bring great light to the true vnderſtanding, and meaning of the cō maundement.
The word IEHOVAH which is here engliſhed Lorde, is a name of God, giuing vntounto him his true nature and eſſence, which is, ſo to hauehave his beginning, and being, of him ſelfe, as in him, & by him, all thinges that are, hauehave their beeing: and therfore it is vſually ſet before the promiſes and couenants of the Lorde in the ſcripture, that we ſhoulde not doubt of the perfourmance thereof, ſeeing it is the couenant & promiſe of that God that hath his beginning and beeing of him ſelf, and procureth the beeing and perfourmance of all things vntounto them: in ſo much that the Lorde denieth in Exodus that he was knowne to Abraham, Iſaac, and Iacob, by his name Iehouah,Exo. 3.9. bicauſe he had not perfourmed in their time the promiſes made for their deliuerance out of Egypt, and for their poſſeſsion of the lande of Canaan. The verbe is not vſually expreſſed of the Hebrues in the like phraſes, where the ſenſe is apparant, and therefore of ſome is ſette downe before the word, Lorde, and read thus. I am the Lorde thy GOD: of other ſome nexte after the word, Lorde, and then it is read thus: I the Lorde am thy GOD, wherin, although in ſenſe there be no difference, but that both affirme one and the ſelfe ſame thinge, yet bicauſe there is more cleare vnderſtanding of that one and the ſame thinge, by placing the verbe next after the worde, Lorde, I ſee no cauſe why the practiſe of ſome ſhould be preiudiciall in this matter, but that it may be ſaid. I the Lorde am thy GOD.
In affirming that he is their God, he aſſureth them of all mercy and happineſſe, from him ſelfe alone, both in this life and in the life to come, making a league with thē, to make himſelfe knowne to be their God, by the mercies he had to beſtowe vponupon them, and that he would hauehave the care and charge of their welfare, reſerued to himſelfe alone. It remaineth to be proued by the ſcripture, that this manner of ſpeaking (to be their God) conteyneth promiſſes in it, for this life and for the life to come. In the pſalme,Pſal. 144.15 the Prophete hauing made mention of ſundry outward bleſsings in children, in increaſe of corne and cattel, peace and freedome from enimies, concludeth thus, Bleſſed are the people that bee ſo, bleſſed are the people whoſe GOD is the Lorde, making theſe outwarde bleſſinges, to bee conteyned vnderunder the benefite of hauing the Lord to be their god.Exod. 6.7. In Exodus, promiſing their deliueraunce from Aegypt, he ſaith that he wil be their God, conteyning that outward deliueraunce, within this merciemercy of being their God. And as for the ſpirituall and inward bleſſings, as writing his lawe in our harts, pardoning our ſinnes, and not remembring them anie more, that they are conteyned within this couenant of beeing our God, may appeare in the Epiſtle to the Hebrues.He. 8.10.12. After thoſe dayes (ſayth the Lord) I wil put my lawes in their minds, and in their hartes I will write them, and I will bee their God, and they ſhall be my people. For I will be mercifull vntounto their vnrighteouſneſſe, & their ſinnes & their iniquities I wil remember no more. And in Ezechiel we may cleerly ſee,Ezech. 38.28 that the renuing of our ſtonie hartes, the receiuing vsus to merciemercy after we hauehave tranſgreſſed, the cauſing vsus to walke in his ſtatutes and lawes, are ſtreames that flowe from this free founteine of grace that the Lorde is become our GOD. A newe hart (ſaith the Lorde by his Prophet) will I giuegive you, and a newe ſpirite will I put within you, and I will take away the ſtonie harte out of your body, and will giuegive you a heart of fleſh: and I will put my ſpirite within you, and cauſe you to walke in my ſtatutes, and yee ſhall keepe my iudgementes, and doe them, and yee ſhall dwell in the lande that I gaue to your Fathers, and you ſhall be my people, and I will bee your GOD: Where, theſe benefites receiued, are made the fruites that followe of hauing him to be their God, whiche is all done freely, and vndeſeruedly, as the Lorde plainely profeſſeth in the ſame chapiter in theſe wordes:Verſ. 32. Bee it knowen vntounto you, that I doe not theſe thinges for your ſake (ſayth the Lorde) therefore O ye houſe of Iſrael, he aſhamed and confounded for your owne wayes. Neither doeth this mercy of hauing the Lorde to bee our God, conteyne it ſelfe within the compaſſe of this life, but reacheth vntounto the bleſſinges of the life to come, as appeareth in the Goſpell after Saincte Luke,Luke. 20.37.38. where our Sauiour Chriſte proueth that it muſt needes be well with Abraham, and that hee muſte riſe againe, bycauſe it is written, The Lorde is the God of Abraham, for he is not the GOD of the dead, (ſayeth our Sauiour Chriſte) but of them that liue.
In the Epiſtle to the Hebrues, Abraham,Heb. 11.10. and others the children of God, are reported to hauehave bene ſtraungers in the land of promiſe, and not to hauehave ſene the promiſes fulfilled in their time: whiche might ſeeme to make againſte this that I hauehave ſayd, concerning the bleſſing of them to whom the Lord is become God: but it is anſwered there, that he was not aſhamed to bee called their God, for he had prepared for them a citie: as if that whiche ſeemed to be wanting in this life, were ſo ſufficiently recompēced in that ioye that did abide for them, as yt the Lord neded not to be aſhamed to be called their God, ſo rich was his merciemercy towardes them. By this we learne, that the firſt commaundement conteyneth in it the promiſes of the Goſpel (as it is well noted by M.Peter martyr vppon Rom. 7. Peeter Martyr) contrarie to this damnable opinion of certeine, who holde, that the fathers of the olde Teſtament, had no promiſes, ſauing of the lande of Canaan, and temporall thinges. We ſee that the Lorde made promiſe to be their God, which (as we hauehave heard) hath promiſes bothe of this life, and of the life to come. And (as it appeareth in Geneſis) all the mercies that Abraham receiued,Gene. 17.7. were conteined vnderunder theſe wordes (which are the wordes of the couenaunt) I will be God to thee and to thy ſeede after thee.
The benifite (that here is ſet downe) of bringing thē out of the land of Egypt, & from the houſe of bondage, is an experience whiche they had of this goodneſſe of God, wherin he did apparauntly declare him ſelfe to be their God, and ſo likewiſe it is in other places brought in as a confirmation of the couenaunt:Deut. 7.8.9. Becauſe the Lorde loued you (ſayth the holy ghoſt) and becauſe he would keep the othe which he had ſworn to your fathers, the Lord hath brought you out by a mightie hand, and deliuered you out of the houſe of bondage, from the hand of Pharao king of Egypt, that thou mayeſt knowe, that the Lorde thy God hee is GOD, the faithfull God, whiche keepeth couenaunt and merciemercy vntounto them that louelove him, and keepe his commaundements. This experience of God his goodneſſe towardes them, and the triall that hee is become their GOD, maketh much to bring an obedience, and therefore is placed with the couenaunt. For when we hauehave tryall in deed, that ye Lord hath ſpeciall good wil towards vsus, it hath greate force in it, to bring vsus willingly vnderunder his obedience. Therefore we are taught by this, alwayes to hauehave in memorie thoſe benefits of God, that hauehave in them the note and marke of ſpeciall good will and lyking, ſuch as he beareth vntounto his Children. For the remembraunce of thoſe, will draw dueties from vsus, that ſhall proceed from a frank and free hart. Let vsus therefore hauehave a regiſter of his greateſt benefites done vntounto vsus: Let vsus call to minde what a ſpeciall benefite this is, if we had none other, that when we were (as is the diſpoſition of all Adams children) following the luſts and affections of our owne hart, in that brode way that leadeth vntounto death, which ſo many followe, it hath pleaſed him to pick vsus out of ſo many, to giuegive vsus myſliking of that courſe of life, whiche by nature we are ſo addict and inclyned vntounto, & the earneſt hungring and thirſting after that righteouſnes that is approued by his worde: His benefites may not be ouer paſſed without conſideration, they cary with them ſtrong perſuaſion vntounto obedience, the faithful doe vſe this helpe to further obedience vntounto God. In the laſt chapter of Ioſua,Ioſua. 24. there is mention made of the ſeuerall benefites of God beſtowed vponupon his people, and all for this end, to reclayme them from ſinne, and to ſtirre them to free and willing ſeruice of the Lord. And the people (in the ſame Chapter) alledge his benefites receiued, as a reaſon, why they neither may nor wil refuſe obedience vntounto him. God forbid (ſay the people) that we ſhould forſake the Lord to ſerue other Goddes. For the Lorde brought vsus and our fathers out of the land of Aegypt, from the houſe of bondage, and he did thoſe greate myracles in our ſight, and preſerued vsus in all the way that we went, and among all the people, through whome we came, and the Lord did caſt out all the people, euen the Amorites which dwelt in the land, therfore will we ſerue the Lord, for hee is our GOD. They gather by theſe benefites that he is their God, and conclude therfore that they wil ſerue the Lord becauſe he is their God, and hath beene ſo ſingulerly good & beneficiall vntounto them.
And in very deede this perſuaſion that hee is our God, and ſo tenderly affected towardes vsus, is the mother of all true obedience, the founteine from whence floweth all true worſhip and ſeruice of God, the note that diſcerneth betweene the workes of a true Chriſtian, and the deedes of an Infidel or heathen man. The Chriſtian worketh his obedience, hauing this perſuaſion, that God is already his GOD: The Infidel and vnbeleeuer hath no ſuche perſuaſion, and therefore his doinges come not franckly and freely from him to honour the Lorde, but ſlauiſhly and ſeruilely to ſerue himſelfe, and after that manner, as it were, to get within the Lorde, and to earne his ſaluation of him ſelfe, It is this faith which made the difference betweene the ſacryfice of Abell, and the ſacrifice of Cayne, as the Scripture doeth declare. It is this faith, that maketh the difference betwene the continencie that we hauehave reade to hauehave beene in Infidelles and Paganes, and that whiche is in Chriſtians: betweene the merciemercy and almes that procedeth oftentimes from ciuil men, and that merciful reliefe that commeth from Chriſtians: It is this perſuaſion of his goodneſſe that iuſtifieth the one, whereas ye other wanting this is odious & hateful in his ſight. It is this perſuaſion, yt God is ſo rich in goodneſſe as to accept of vsus, which ſendeth vsus to the true ſeruice of him. The Lord is not only contented to ſay, that he is their GOD, but alſo to bring good euidence for the ſame, in putting thē in mind of that ſingular benefite of their deliuerance from Egypt, which he had beſtowed vponupon them.
Wee learne then in this Commaundemente (which chargeth vsus that we take the Lorde for our God) that he hath taken vponupon him ſelfe the prouiſion, to ſtoare vsus with graces and bleſſings, bothe for this life, and for the life to come: and will hauehave the honour and glorie of it him ſelf alone, becauſe he will declare the riches of his graces towards his faithfull people, and by his dealing with them, bee knowen to be their God. Therefore, he bindeth vsus to ſeeke for all good things at his hands alone: and in like manner, when we hauehave receiued any thing by humble thankſgiuing to returne ye whole praiſe therof vntounto him again. Now that we know ye meaning of this cōmaundemēt, it behoueth vsus to apply it to our profit: wherein we muſt firſt vnderſtand, that by ye meanes of ſin (which is in eueryevery man by nature) man his wit & vnderſtanding hath receiued ſuch a blindneſſe, as it cannot conceiue the trueth of this cōmaundement, & alſo his wil & affection is ſo poyſoned, as it cannot take any ioy or lyking in it: the tryall wherof, may be had in this manner: when the man that is not borne againe and receiued into merciemercy (whome the ſcripture calleth the naturall man becauſe all are ſuch by nature) whē he (I ſay) is in any ſtreight or neceſſitie, either becauſe he wanteth neceſſary foode for this life, or for that he is in dāger to looſe welth, credit, or life, & ſeeth not the ordinarie meanes, by which it is likely hee ſhould eſcape ye danger: Let it thē be tolde him, that God is his God, & hath a louelove towards him, and a care ouer him, & wil in his time by lawful meanes prouide for him: yet notwithſtanding his wit neither cōceueth this perſuation, nor his wil & affection is any thing made ioyful or comforted therby, as one that deſirouſly enclyneth after the hope thereof: which is declared by this, that ſome fall to ſtealinge, or ſeeking vntounto witches, wiſemen, or wiſewomen (as they call them) to hauehave their griefes remedied, and their wantes ſupplied: others not vſing the ſame, yet by one vnlawfull meanes or other, winde them ſelues out of daunger, not wayting by faith vponupon the Lord, vntill by lawfull meanes he procure their deliuerance.
This corruption alſo of the naturall man, is no leſſe euident, when he is out of danger and hath ordinary meanes to maintaine him by. For when a naturall man hath credit, wealthe, or freendes to compaſſe matters by, either not at all doth he ſeek to God by prayer to proſper thoſe meanes whiche he vſeth: either elſe if hee pray vntounto him, it is ſo coldely, as that eueryevery man may perceiue, but eſpecially his owne conſcience may tell him, that his hope ariſeth, rather from the meanes he hath, then from the goodnes of God, without whoſe bleſſing all helps are nothing: & yet for all that, he findeth no fault with him ſelfe for want of faith, but will proteſt, that he taketh God to be his God, and looketh for all things from him, beleeuing as aſſuredly in him, as the beſt of them all. It is not greatly to bee merueyled at, if the naturall man giuegive ſo much vntounto the meanes, for it cōmeth often times to paſſe, that the Lorde is conſtrayned in dealinge with his Children, to withdrawe ſomething from the number or ſtength, euen of his lawfull and ordinary meanes, that the glorie may be wholy his. A notable example wherof we hauehave in the booke of the Iudges,Iudg. 7.1. where the Lorde cauſed Gedeon to ſend away the greateſt parte of his men when hee ſhuld go to battail, giuing the reaſon of his doing in theſe words. The people that are with thee, are to many for me to giuegive the Madianites into their handes, leſt Iſrael make their vaunt againſt me, and ſay, My handes hauehave ſaued me. Thus corrupte is the eſtate that all men are borne in, and in this eſtate doe all men contynue, finding no faulte, nor miſlyking of the ſame, ſaue that little flock of Chriſtes, that by the benefite of his death are exempted from it, whome when it pleaſeth God to call vntounto the hope of euerlaſting life, by the meanes of his word, he cleareth their wit and vnderſtanding to conceiue the goodnes of this God to them warde, hee purgeth their wil and affection to take comforte in it: And therefore when meanes want, they are not (as the wicked) altogether without hope, running after vnlawfull meanes, but waite better vppon their God: and when they hauehave the ordinarie meanes whereby God vſually bringeth matters to paſſe, they are careful in crauing ye ſucceſſe of it, yea with inwarde perſuaſion of heart, to finde no fruite but by his bleſſing.
The man that will truely examine himſelfe in this commaundement, muſte well conſider with himſelfe, what euil and vnlawfull ſhiftes he hath made throughout this life, in his diſtreſſe and neceſſitie, or what doubtes and feares of not beeing well, and in due time prouided for, hauehave ariſen at any ſuch in time his hart, & how tickle his nature is thervnto. Likewiſe when hee hath had the vſuall meanes of Gods mercies, he muſte conſider well, how ſparing and how colde he hath been in prayer to God for ye ſucceſſe of them, which declareth, that his truſt was rather in them, then in God the giuer of them. Thus may he eaſily perceiue in what a miſerable condition he ſhould hauehave beene, had not the mediatour and redeemer Chriſt Ieſus aunſwered the matter for him. It is therefore required, that after this māner he throughly examine his infirmitie and diſobedience, vntill he be truely humbled and brought to Chriſte, to ſee the benefite of his death and paſſion, how greate it is, and how needful for him, when by due examining of himſelfe he doeth well vnderſtand, that he is wholy beholden vntounto God for the benefite of his ſaluation, becauſe by the lawe they are accurſſed that continue not in all things which are written in the booke of the law to doe them: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 wil of him, that by his death hath brought deliuerance vntounto him from euerlaſting death and deſtruction, and the hope alſo of a bleſſed eſtate to continue for euer. Whervpon, he proceedeth not only to ye miſliking of this corrupt nature of his, but alſo to the ſuppreſſing of it, that it deale not as it was accuſtomed, neither when it wanteth meanes, nor yet whē it enioyeth thē, calling earneſtly vntounto God by praier that he may ſo increaſe in faith, yt he may glorifie him in the obedience of this commaundement. His profiting in this obedience (how great ſoeuer) is alwayes ioyned with true humilitie, becauſe hee wel vnderſtandeth (by the ſight that he hath of him ſelf) yt he ſtandeth by the mercies of God in Chriſt alone, becauſe alſo he plainly perceiueth that his obedience is not without frailtie and manifolde infirmities cleauing vntounto it: as his obedience is not with out humility, ſo his falles & infirmities ar not without grief & vexatiō of hart, whilſt he ſeeth in them the diſhonour and obedience of that God, of whoſe free goodnes he holdeth al yt he hath or hopeth for. A great number perſuade thē ſelues that their faith is perfect inough, & no want in it at all, whē notwithſtāding in their neceſſities & diſtreſſes they are all ready to doubt & diſtruſt of cōfort, as if they had neuer heard of the Goſpell, nor learned any thing of the promiſes made vntounto ye faithfull: Nay, which more is, they ſhall no ſooner be in any diſtreſſe, but they are as farre from hope in God, and as redy to helpe them ſelues by one euill ſhift or other, as thoſe ciuil men which hauehave no religion in them at all: And all this notwithſtāing, they cannot ſee, nor be brought to acknowledge any want in their faith. Let a man bee broughte ſomething behinde hand (as we ſay) either by loſſe that he hath had in his ſheepe or cattle, or by meanes of euill creditors with whome hee hath hadd dealinges, and by and by he wil be ready to imagine, that he ſhall not be able to liue, vnleſſe he vtter his commodyties at a greater price then before he hath done, when notwithſtanding, hee hath gone as farre before, as conſcyence coulde in any reſpect giuegive him leaue. Hee thinketh that his former decay, doth priuiledge and make lawfull this kinde of dealing: and vnderſtand by the way, that in all this purpoſe & practiſe, he receiueth not any ſuſpition, that there ſhould be any wante of faithe or weakeneſſe in that behalf, when as in very deed: then is there true tryall of our faith, if in our neceſſitie, wee ſhall thereby ſtay vsus from euill meanes, in hope to hauehave vsus prouided for according to his promiſe, albeit we ſee not any likelyhood therof, ſo far as our reaſon can reache. For in faith there is hope beyonde hope.
Rom. 4.The Children of God by the eyes of faith, ſee a ſecret bleſſing promiſed, which they apprehend by hope, when as the common ſorte wanting this eye, caſt away all hope, vnleſſe by a ſenſible manner they perceiue and preſently may groape the goodnes and help of God. The man that will take no knowledge that there is wante of faithe in him, but doth profeſſe (as the moſt wil do) that he truſteth in God with all his heart, and that there is no miſtruſt of God in any parte or corner thereof, is to be ſent back to his doeings and thoughts that are and hauehave beene in him in the time of his troubles, dangers, pouertie or decay: to conſider if there hauehave beene thē in his hart, no more doubting, fearing or ſuſpecting to bee prouided for, from the Lorde, then hath beene in other times: by this meanes (if there bee any ſenſe or iudgement in him) he ſhall be conſtrained to confeſſe the weakneſſe of his faith, & ſo ſeeke his comfort in Chriſt, beeing conuict within him ſelfe, of ſuche miſtruſt and vnbeliefe, as the lawe doeth accurſe and condemne. For if a man wil not willingly be wiſe in the beguyling of him ſelfe, he may ſoone ſee and perceiue a greate diuerſitie in him ſelfe at thoſe times: that where ſo longe as hee had helpes and and holdes to go by, he was comfortable, bolde & confident, thoſe beeing taken away, hee is become without all courage, comforte or hope. If there were no want of faith, how could there bee any lack of comforte or hope? If his confidence were not in the meanes, how could he be as a man with out all hart or hope, ſo ſoone as the meanes are either vtterly taken away or elſe diminiſhed: eſpecially ſeeing the goodneſſe of the Lord, whiche is the ground of faith indureth for euer?
And that the man, whiche will take no knowledge of the want of his faith, may bee brought to the ſighte of himſelfe, let him well conſider with himſelfe, what ſhoulde bee the cauſe, that when he hath aboundance, and wanteth no neceſſarie help, he is ſo exceeding ſparing and careleſſe, in his manner of ſeruing and ſeeking of the Lorde: in reſpect of the feare, and care that he is in, ſo ſoone as he ſhall be any way diſtreſſed, and the paynes alſo that then he taketh in his manner of ſeruing the Lorde, if his faith be at both times one, why ſhuld his care; whiche doth bewray his feare, be almoſte none at one time, and ſo plentifull at another: but onelyonly that there was want of faith before, albeit he coulde not eſpie it, the meanes ſtanding as a myſt or a cloude betweene him, and the light that would teache him truly to diſcerne. The man therefore yt boaſteth of the perfection of his faith, not feeling any want therin: denying that he truſteth in his riches, friendſhip, authoritie, or wealth, muſte bee willed to ſette them a while aſide in his thoughts and conſiderations, imagining ſeriouſly and in good earneſt, that he had them not: then let him aſke his conſcience, & truly ſerch out his ſpirits, whither he could be as confident, comfortable, and hopefull in his heart, in the wanting, as in the hauing thereof, his heart will then tell him the contrarie, if he ſearch truely and throughly, and his deedes will declare no leſſe. For we ſhall ſe ſuch as couragious, and as confident as may be in their wealth, credit, and health: and when they are taken away, as faint and feeble, as men that neither hauehave hart nor hope. Thus muſt a man be ſifted both in abundance and want, that in ye true ſight of his pouertie, he may be forced carefully & thankfully to lay hould vponupon the mercies brought by Ieſus Chriſt. As for vsus that profeſſe we know Chriſt, & are led to magnifie his mercies, by the experiēce of ſinne that we hauehave within our ſelues: Let vsus remember that it is our parte, to declare that we are his, and in him, by dying vntounto ſinne, and liuing vntounto righteouſneſſe. Let vsus therefore bee aſhamed to beare the name of Chriſt, & to carrie ye coūtenance of them that louelove his goſpell, and yet in our ncceſſities to bee as miſtruſtfull, and as readie to helpe it by one vnlawfull ſhift or other, as euer we were: or as they are, that neither profeſſe nor knowe the goſpell. Let vsus be aſhamed to profeſſe the goſpell, and in the meane time to be at no more miſlyking, nor warre with our miſtruſtfull thoughtes, then wee hauehave beene, when wee had no knowledge of the ſame. Hath not the Lord therefore died,Rom. 6. that by his power we might die vntounto ſinne? hath he not appeared to weaken the power and ſtrength of ſinne in thoſe that be his, that although they cānot driue ſinne from being at all in the fleſh, yet they might driue it from reigning and rulinge in them, abeating the power and force thereof? How can men thinke then, that there is any trueth of Chriſtianitie begunne in them, beeing in the ſame manner affected towarde their miſtruſtfull thoughtes and euil ſhiftes, that proceede thereof, as they were from the beginning ere euer they knewe the word and Goſpel of their GOD: hauing no more hatred of them, nor greater war and ſtrife with them? It is true, that the Lord in merciemercy for Chriſt couereth the ſinnes of his, but it is as true, that the Lorde cureth the ſinnes of his. It cannot be denyed, but that for Chriſte, he doeth pardon the ſinnes of his ſeruantes, neither may we deny, but that in Chriſt he doeth alſo purge the ſinnes of his ſeruants. Let vsus therefore (brethren) reſorte vntounto God by faithful prayer, that as he hath taken away the condemnation of ſinne, ſo he would more and more aboliſh the rule and kingdome thereof. Our hope is great, for our promiſes are many: our capteine is ſtronge, our enemie hath often beene foyled, euen in fraile fleſh as feeble as we bee: but the conquerors hauehave euer beene careful, much giuen to vſe the meanes of the word and prayer, often in the fielde with their owne affections, hauing vponupon them the compleate harneſſe of a Chriſtian.
Now let vsus pray vntounto our heauenly father, that wee may ſo ſee our wante of faithe, that wee may truely magnifie the grace and merciemercy of GOD in Chriſte, whiche couereth the imperfection thereof: and alſo that we may hauehave ſuch ſtrength from the power of his death, that by the meanes thereof we may more and more preuaile bothe ouer our miſtruſtful nature in want, and alſo ouer our careleſſe and ſecure eſtate in plentie and abundance.