kinde of sinne shall haue a godly wife whome the Lord shall preserue from this euill to yeeld vnto the wickednesse of others yet is his faulte neuer a deale the lesse heerein then if he should haue fallen into that extremitie of sinne because his deseruing hath called for that punishment from the Lorde which the Lorde in mercie towardes her hath withholden And in asmuch as the adulterer depriueth a man of the true comforte of his true and naturall seede and posteritie can we imagine otherwise of the Lorde but that hee will drawe one swoorde or other vppon some of his children that shall neuer ceasse to pursue them before it hath driuen them in at the dores of death Iob speaking of this sinne of adulterie sayeth that it is a fire that deuoureth all to destruction So that by this testimonie the house of the whooremonger must be consumed and there is a secret fier flaming there that threateneth to deuoure before it hath done and made a finall end which men might easily se by sundrie experiences in the world if there were no word of God to leade vs therevnto The hope to hide this sinne which bewitcheth the vngodly leadeth them into this fire of God his wrath must of necessitie be vaine because the Lorde him selfe hath taken vpon him to be reuenged of those that shall dare to breake that bond of wedlock which he hath made In the olde testamēt the Lord did by a special law made for the purpose take vpon him not only the knowledge reuealing and punishing of this sinne euen when it should be most secretly done without witnes of any other man yea or certeine knowledge frō the husbād him self but also the defence and clearing of the guiltlesse woman oppressed vexed with the vniust ielousie of her husbād who might presēt his wife whether she were guiltie in deed or onely in his ielous minde was thought to be so before the priest vnto that tryall which God had appointed established for the end After which matter solemnized with all the circumstances therof as it was appointed in the boke of Num. if the woman were defiled in deed then should her belly swel and her thighe rot if she were not defiled then should she not only be free from this punishmēt but also be blessed with fruitfulnesse as appeareth in the same place We see how greatly the lord doth abhorre adulterie taking vpon him to bewray the closest dealing in the wickednesse that can be and also what a care he hath of the vniting of their mindes who are become one by mariage in ordeyning a law to cure ielousie and so taking vppon him also the defence of the innocent partie That law is now ceased but that same God doth yet remaine bearing the same hatred to that sinne that he did before hath the like loue to innocencie that before he hath had So that there is small hope to be had when God is become the searcher him selfe when he who knoweth it is an vtter enimie vnto it and hath professed the reuealing of it yea and that more is the iust and deserued punishing thereof It would greatly feare the theefe if it were noysed that that man would searche him whome he doeth wel remember to haue passed by and behelde him while he was hiding of that whiche before hee had stolne Wee doe not reade through the whole testament the like solemnitie in the searching out of any sinne neither yet that in any other sinne the partie suspected was compelled to subscribe vnto certeine words of execration and calling for euil against himselfe if he had offended saue onely in this tryall of adulterie whiche may both teach vs in what place of sin to set this crime of adulterie and what measure of punishment to looke for after trespasse and transgression made in this parte The punishment whiche in the olde Testament was appointed to be executed againste it by the ciuil Magistrate was death according as it is written in Leuiticus The man that committeth adulterie with another mans wife because hoe hath committed adulterie with his neighbours wife the adulterer and adulteresse shall dye the death In this commaundement is not onely adultery forbidden which is when one of the offenders is ioyned or betrouthed to another in marriage but also fornication when bothe the offenders are single persons We haue learned before that it is vsuall in the commaundements vnder one kinde of euill to forbid all that bee of affinitie with it and like in wickednesse vnto the same Fornication is forbidden in expresse wordes in Deutero There shall be no whoore of the daughters of Israel neither shall there be any whoorekeeper of the sonnes of Israel The punishment of this sinne of fornication whiche was so fearefull among the people of Israel is brought in of the Apostle Paule to bring all men to suche feare of God as may restraine them from it Neither let vs commit fornication sayeth the Apostle as some of them cōmitted fornication and sell in one day twentie three thousand The life of man beeing so precious vnto our mercifull father as it is it can be no small sinne that prouoketh the Lord to procede in iudgemēt euen to the death of twentie three thousand And therefore is this notable punishment notwithout great reason ioyned to fornication which was the cause thereof For commonly this sinne is made as nothing hauing naturall infirmitie set beside it in the vsuall speech of men to hide it withall But the holy Ghoste doeth not so matche it in his speeche he doeth not set it before our eyes in a cloake of natural infirmitie whereby we should the lesse feare it but putteth vppon it the garment that in deede belongeth vnto it euen a cloake bathed with the bloud of xxiii thousand men There is great diuersitie betweene these two cloakes the one is farre vnlike the other in the eyes of the holy Ghoste this sinne is fearefully stayned with much bloud in the sight of fornicatours there is nothing in it whiche is not naturall and kindely so diuerse are their iudgements and so great is their disagreement of their opinions The Apostle Paule reasoneth against fornicatours by the worthines of our bodies whiche are the members of Christ howe great is that abasing and howe miserable to be diuorced from Christ and coupled to an harlot d ee ye not knowe sayeth the Apostle that hee whiche coupleth himselfe with an harlot is one bodie for two saith he shal be one fleshe Moste certeine it is that the bodie of an harlot can be no member of Iesus Christe And the fornicatour by the testimonie of the apostle is become one bodie with her hauing the same coniunction with her in wickednes that the husbande hathe with his lawful wife in holinesse and by the appointment of the Lorde There is great cause therefore why the holy Ghost shoulde so earnestly persuade vs to flie fornication making
the sinne aboue all other to offend againste his owne bodie whiche doth committe it Neither are these two especiall braunches of filthinesse forbidden alone in this commandement but also all other vncleannesse and losenesse of life in this kinde and degree The meanes also whiche bring them on and do begett them or being begotten doe cherrish and mainteine them are here forbidden in this commandement as the want of temperaunce and sobrietie in apparell meate and drinke idlenesse euil companie euil speche and filthie communication in the which whiles we doe cherrishe our selues not bridling our affections we do tempt the Lord and running vppon the rockes that he hath forbidden doe hazarde our chaste behauiour For we haue no warrant of his safe conducting of vs vnder those sayles of vncleannesse but threatening that in so dooing we shall make shipwracke of all honest and chast behauiour For to walke in such wayes hathe no promise of protection from him they are not the wayes which he hath promised to prosper It doth become a christiā which loketh for mercie from Christ to humble himselfe vnto all suche conuersation as he is well assured that the Lorde imbraceth that hee may stande vnder certeyne hope of fauour and mercie from his handes For these thinges before recited and suche like are we forewarned of in the Scriptures to beware of as those thinges that lie in waite to deceiue vs and lay siege vnto our good conuersation to giue it an ouerthrowe Neither is the assault so weake as we suppose commonly that it neede not to be feared but so strong as beeing continued it preuaileth and corrupteth our good conuersation according as it is written to the Corinthes Be not deceiued saith the Apostle euill speeche corrupteth good maners By this one example of euil speech we may learne howe to iudge of all the rest It is not lightly to be passed ouer that he willeth vs not to be deceiued herein For this watche-woorde signifieth that our nature conceiueth not so hardly of the matter and therefore is the sooner to be deceiued by it This forespeeche I say pointeth out the ticklenesse of our corrupte nature and is vsed of the Apostle elsewhere after he hathe giuen admonition to the faithful for auoyding of the like matters as filthinesse foolishe talking and iesting concluding with these wordes Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience We suspect no danger in these thinges but the onely wise God biddeth vs take heede that we be not deceiued Can we nowe continue without feare of these enimies when the holy Ghost hath descried the daunger of them with so many blastes of his owne trumpet or dare we say there will followe no harme when the holy Ghost saith in plaine words that it doeth corrupt good manners and that for suche thinges the wrath of God commeth vppon the children of disobedience And euen in this commaundement we see that the holy Ghoste doth vouchesafe them none other name then the name of adulterie For sure it is that vnder this word they are forbidden by the testimonie of all the learned therefore it is well to be considered howe the holy Ghoste doth terme it and his reason whie he will haue it knowne by that name Sure it is that he is well acquainted with our nature which is accustomed to make small accompt of great euils and therefore to giue them names accordingly he is constrained to name the childe himselfe and cal it adulterie willing vs so to take it and to thinke no better of it whensoeuer we shall let the reyne goe to our affections not restraining them in these and suche like thinges The Prophet Ezechiel saieth in expresse wordes that pride fulnesse of bread and aboundance of idlenesse were the sinnes of Sodome that brought downe fire brimstone frō heauen vpon them Thus the holy Ghost writeth the meanes of vncleannes and filthinesse blameth them for al that punishment that followed their abhominable vncleannesse and filthinesse not to be named teaching vs thereby that we may not mainteine this excessiue eating and drinking proude and wanton attyreing of our selues and surfetting vnder the name of good fellowshippe ciuil behauiour and suche like titles but that we knowe them by the names whiche the holy Ghoste hathe giuen vnto them who knoweth better then we what they are and therefore hathe giuen them their names accordingly Our nature if wee knewe it as the trueth is needeth not to be made tame vnto sathan by any such meanes We are of our selues inclined too much to imbrace him and nothing so wylde that way as were to be wished Being therefore so ouertractable of our selues what madnesse is it to offer him those blockes of aduauntage wherby his temptations with more spede ease may mount vpon vs and thus willingly to holde the stirrup to our owne destruction The heart of man beeing the founteine from whence commeth good or badde may not be suffered to goe at libertie after vnchaste thoughtes but must be kept in with the feare of god For out of the heart of man as sayth our sauiour Christ proceede euil thoughtes adulteries fornication vncleannesse a wicked eye All these euils come from within and defile a man They are not therfore to be cherrished and followed after but to be repressed and beaten backe of so many as feare the Lorde The daunger is not only of the soule in time to come but as experience telleth vs in cherrishing of vncleane thoughtes there is perill towardes the reason and witte of man For howe often falleth it out that men by giuing themselues ouer vnto these thoughtes become madde voyde of witte reason not able to gouerne them selues like other men And therefore hathe that vertue whiche represseth these affections a name with the Graecians which carrieth with it the signification of that fruite and effecte whiche doeth followe it whiche is the preseruation and safetie of the minde For moderation and temperance in this part is the health and soundenesse of the minde and witte of man which while it is wanting is either vtterly ouerthrowen or else so feeble and weake as euerie one may descrie it for the dulnesse and feeblenesse that is in it Adulterie being forbidden the godly chaste life of married folkes must needes be commaunded which that it may be perfourmed Almightie God requireth of his children that they do match thē selues with such as feare him and serue him after his worde suche hathe he promised to blesse As for those that marrie for riches beautie and suche outward thinges when there is not the feare and true worshippe of God ioyned withal they haue alwayes tasted of most grieuous plagues from the hand of the Lorde This vnequall matching of the godly and godlesse for so I call all of them that are not humbled to serue God after his word was the cause of that vniuersal floude whiche
in deede they nourish monsters at home and can well inough awaye with them yea whiche more is play and dallie with them It were good in such causes to practise firste vpon a man him selfe before he take libertie to go abroade first to vse some sharpe dealing with his owne affections to see how that wil work before he shall minister so bitter medicines vnto others For it is an intollerable thinge that greate euils should liue quietly at home when little ones are so sharpely reuenged abroade It is straunge that any manne shoulde play with some that is growne to bee a monster and not to bee able to looke vpon it in the childhoode thereof when it is nothing so deformed nor euill fauoured Suche quarelling with euils not halfe formed in others especially when there is quietnesse with many that be alreadie perfectly shapen at home can not proceede of any sound meaning or hatred against sinne We must remember the end why the Lord hath giuen vs a toung which is that wee should mainteine loue and friendlinesse in communicating the good things that lie hid in our harts affections by our speach and talke one with an other Wherefore wee must carefully consider that we vtter no poyson nor venome that lurketh in our corrupt nature ▪ and is deepely rooted therein by our toung and talke one with an other The holy ghost being priuie to our great infirmitie this way hath in many wordes forewarned vs of the slipperinesse of the toung that wee should haue it vnder sure and safe custodie telling vs in playne wordes that hee who shall let his lippes goe at libertie without restraint shall surely come to destruction according as we are taught in the Prouerbs He that keepeth his mouth keepeth his life but he that letteth loose his lippes destruction shal be vnto him And further the good man is described to be musing and meditating what to speake and the folish and euil mā without any moderation of that mēber to be babbling out whatsoeuer first commeth into his head The heart of the righteous studieth to answere but the wicked mans mouth babbleth euill things In this place we see that the holy Ghost ascribeth only a mouth vnto the foolish man and not a hart to ponder and consider his wordes before which hart he giueth vnto the wise man occupying it self in musing and considering how to speake In the same chapter there is yet a clearer and playner difference betwene the wicked and the godly drawn from their vsage in speach that the good man hauing wisdome and therfore good matter to vtter doth notwithstanding beautifie adorne it in entering the cōsideration how to make it good get grace fauour vnto it by obseruing the circumstances of fit time place and manner of vttering whiche most may commend it whereas the wicked and foolish man hath neither care of the matter whiche he is to vtter neyther yet of the maner how to vtter it This vse and end of the toung to communicate the good thinges of our heart one with an other to the increase of loue and friendship among men doth reproue those who are wont to presse vpon others with wordes of wrath and contempt It shall not excuse him that hath layde reproch or contempt vpon his neighbour in his speach to say that his wordes were no wordes of malice but of pleasure and myrth for euen that pleasant speache that nippeth and taunteth oure neighbour and bringeth reproch contempt or griefe of heart vnto him can neuer be so cloaked with the outward shewe of iesting speache but that the Lorde shall clearely see the bitter griefe of contempt or disdaine that lyeth close within it and howe farre that toung is from the maintenaunce of that loue and amitie which increaseth the estimation and credite of his neighbour Moreouer if the vse of the toung bee to communicate the good thinges of the heart not onely these infamous speaches shall be brought to iudgement but also fruitlesse and vnsauourie words that haue not the fruite and profite of wholsome instruction in them As we are taught by the apostle Ephesians that we should let no vnsauourie communication proceede out of our mouth but that which may bring grace vnto the hearers For as we haue heard the tong serueth to communicate together the good things of our heart not the wickednesse or vanitie that lurketh therin and wherof there is so great daunger that we are counselled in the scripture to separate our selues from foolish men when wee perceiue not in them the lippes of knowledge It is apparant by this that hath beene spoken what are the dueties and good works of this commaundement euen the contrarie of these aforenamed It shall be therefore sufficient in a worde to touch them here bycause they are clearely perceyued in their contraries whiche nowe wee haue heard reproued and forbidden in this commandement The general charge of this cōmandemēt is by loue to mainteine and vpholde the credite estimation and good name of our brother For our loue must be declared as well by louing and entire deling with his credit honor good report as by louing behauiour towardes his goods and person It behooueth therefore that the loue which wee beare towarde our brethren should bee fruitfull in the good workes of this commandement bicause this way the inward affection of the hart hath her outgoing and is conuict either of loue or hatred no lesse than in his person and goods As false witnesse standing against the life and bloud of our neighbour was the thing whiche in the first place as we haue heard was forbidden so the good worke contrarie to this is to vse the credite of our testimonie for the defence of him The goodnesse of such a worke is declared in the Prouerbes in these wordes A faithfull witnesse deliuereth soules What worke can be of greater account then to come iustly into this commendation to haue deliuered the liues of men The good workes of them that by their sentence execute iustice is according as it is declared in the person of Iob to deliuer the poore that cryeth the fatherlesse and him that hath none to helpe diligently to seeke out the trueth and goodnesse of their cause to plucke the praye out of the vnrighteous mans teeth This bringeth the blessing of him that was readie to perish vpon them It was forbidden as a sinne againste this commaundement to blaze abroade the infirmities of our brethren The good worke that answereth it is to admonishe one an other and so to hide sinne and iniquitie as it is written 1. Thessalonians Wee desire you Brethren admonishe them that are vnruly comfort the feeble mynded beare with the weake be patient toward all men It was forbidden vs to expound things that might bee well taken into the worse parte and for some little blemishe to deface the whole It is commaunded vs to shewe foorth our zeale against
sinnes that bee alreadie ripe in oure selues and to turne it that way to be reuenged vpon them when it would be so gladly occupied in suspecting and surmising euill in others which either is not so at all or at the least not so cleare as in our selues So that alwayes this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others In consideration of the end and vse of the toung which is to giue foorth the good things of the heart we are sent from speach either bitter or nipping or vainely or without profite delighting vnto the wholesome wordes of edifying and instructing one an other vnto good as it is written in the Prouerbes The heart of the wise maketh his mouth wise and addeth doctrine vnto his lippes His sweete words are as an honie combe sweetnesse to the soule and health to the bones The lippes of the iust man are reported to feede many and that they knowe what is acceptable to God and man and labour to get grace and fauour to that which they do speake It is sayd that the fruit of a righteous man is as a tree of life and that he bycause he winneth soules is wise and that he shal be filled with good things for the fruit of his mouth that it is that good vnderstanding and wisedome that getteth grace and fauour with men with other infinite testimonies out of that booke directing vs to the right vse of the toung Wee haue to learne so to examine our dealings with our neighbours credite and good name according to these dueties here prescribed vs that wee learne truely to humble vs vnder the free mercies of Iesus Christe and truely to honour him by shewing forth our loue towards our neighbour in all good dealing with his name and subduing those affections that rise vp against it that we may giue forth testimonie vnto others that we are in Christe by cause we are dying vnto sinne and liuing vnto righteousnesse Nowe let vs pray vnto our heauenly father that wee may witnesse our loue vnto men by all faithfull and louing dealing with their name The xj Lecture vpon the seuenteenth verse Thou shalt not couet thy neighbours house neyther shalt thou couet thy neighbours wife nor his man seruant nor his mayde nor his oxe nor his asse neyther any thing that is thy neighbours THis last commaundement pearceth deeper then the former Before the deede was condemned that was hurtfull to our neighbours and the setled wil also and resolued determination these were forbidden in the other commandements but nowe the holy Ghoste reproueth the desire and lust towardes any thing of our neighbours notwithstanding there be no full resolution nor setled consent giuen therevnto I call it a setled consent when in our mynd we are fully resolued and haue set it downe that we will embrace and follow that as occasion shall be giuen wherevnto our desire lust and appetite doth leade vs Desire and longing after the thinges of our neighbours as house wife goods or lande which yet are cut off before we sit down with the deliberate persuasion to take our pleasure of them are here brought vnto iudgment and restrayned by this commaundement In deede the Lorde doth pardon and forgiue vnto his childrē the desires and longings of their minde that are repulsed and beaten backe before they obteine full consent But it is one thing to dispute what desire vnto euill is in the desart of it selfe and an other howe it is pardoned in the merites of Christe For in the merites of Christe not onely the desires but also the euill doings of his seruants lye hidden and couered We are then to consider what reckoning is to be made of the lusting coueting desires that solace themselues some good time with their neighbours benefite when yet they shal be scared frō that feast before their affectiō shal be filled wholy satisfied In the gospel after S. Luke we are charged to loue the Lord with all our hart with al our strēgth with al our thoghts While thē our thoughts are carried hither thither now after his goodes to desire this house or this parcell of land of his or the estate condition that now is his although we would not wishe it before his death being a long time holden in these thoughtes and vanishing in these desires although nothing be fully concluded to say deliberately in our heartes These pleasures will we followe are we not iustly blamed for not louing him with all our thoughts Were it not a plaine mockerie of GOD if a man should giue libertie to his thoughts to pursue pleasures whole dayes and weekes so that they take heede of setting it downe and concluding fully to wallowe in any Our thoughts should be wholy taken vp to the Lords vse and therefore may they not be let loose after goods or benefites of our brethren with the alone charge to take heede howe they fully settle them selues in them but so they be sure of that otherwise to take no great care this is not by loue to take vp our thoughts and direct them to his seruice but by carnall libertie to giue them the head And surely we may discerne a fault in this euen by the light almost of reason that our thoughts should rather delight to spend themselues vpon euill or vaine thinges then vpon those that haue the greatest pleasure and chiefest goodnesse in them Behold then it is a faultie thing that our thoughts run rouing after vaine things that they folow the delights of their neighbours pleasure or profites though not greatly setled in them but wantonly wandring by them Why should they not bee fastened with delight and whole consent vnto good things Hath not the Lord payde the price for body and soule and al that is in vs Why then should not all bee kept vnder his obedience without rouing after our owne desire Either else why should wee excuse any thought straying and wandring from him with this answere that it had returned before it was gone so farre as possible it might This is no reasonable excuse nor plaine dealing before our God this is not to loue him with all the thought It were a verie vngodly thing and would be cryed out against euen amongst mē if any should permit his sonne not to spare daliance and delight with young women so that hee made this alwayes sure that they should gette no holde of him by giuing full consent to ioyne in marriage with them This were an intollerable thing among men And can we thinke when we shall haue delighted oure selues a long time in the pleasure of vnlawfull thoughtes that this wil wipe out all bicause we are not fully purposed to dwell in them Our thoughts are married already vnto the Lorde they are not at libertie to matche them selues where it shall best like them neyther yet to acquaint them with any straunge loue She is no longer
the eyes of others What shall we say then to those teachers that say there is no daunger nor feare saue when conception is perfected and the will hath wholy relēted and is with delight set downe in it Can there be any conference about the begetting of suche monsters that shall not haue great blame iustly layde vnto it Can thoughts that are married vnto the Lord euer approch vnto the bed of such desires and not bee conuict of faith and fidelitie broken with the Lord him selfe Can she any longer be accounted chaste that admitteth conference of long continuaunce about the enterteinment of others besides her lawfull husband Yet would the Papistes haue such blamelesse howe often soeuer they haue such vnchaste and vngodly meeting if by cōceiuing and fully consenting they bring not foorth sinne The counsel that is giuen vs by the Prophete Dauid is farre otherwise whervnto no doubt the apostle did allude in the place before alledged out of the epistle to the Ephesians for there we are charged that we should shake at such thinges and not perseuere in them but deale earnestly with our heart against them in our chamber and not suffer such continuance in meeting nor continuall meeting whereby this monstrous byrth and conception might iustly be feared There is then occasion offered to stand vpon our watche and to strengthen our affections against suche coueting desires whensoeuer they arise least this cōcupiscence by long dallying with our affections at length get within them and so ouerthrowe them The infection of sinne is so vniuersally dispersed ouer our nature that there is no part free from it for it hath entred and infected the thoughts thē selues and they are poysoned with it so that there is deadly daunger in following and persuing after the will of our owne thoughts The Apostle Paule when he setteth foorth the fearefull estate that hee was in before his conuersion which all men are in by nature for he putteth him selfe in the ranke with others speaketh no otherwise of it but thus That he followed the will of his owne flesh and of his owne thoughts No other guide had hee but run after the direction of his owne thoughts euen then whē his estate was most dānable We must therfore learne to suspect our thoghts if we wil be aduised by the Apostle and not to imagine with the doctours of Rome that our estate is good so long as the will when it shall haue wrastled at length getteth out not hauing wholy yealded nor flatly falne downe Thoughts therfore rūning this way after any thing of our neighbors in so doing make manifest declaration of their poyson corruptiō which if they shal haue no resistāce do carie vs 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 iustly are to be blamed and admonished therby to seeke for more ayde in that part of our thoughtes least if the tentation should lye sore vpon vs sathan shoulde that way get entrance into the heart It seemeth a hard doctrine that thoughts wishes and desires should be condemned that lawes should bee made for them and men charged with the ordering of them and no maruel if it appeare so vnto vs for it appeareth that the apostle Paule wold neuer haue suspected any danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Nay it appeareth plainely in that place that hee thought maruellous well of him selfe before he came to this commandement He tooke him self before to be liuing and in good liking towards God and godlinesse but as he confesseth after he had looked vpon this cōmandement and beheld him selfe a while in this part of the glasse he sawe him selfe plainly to be no body a dead man sold vnto sinne Howe necessarie then is it to sift our selues to examine vs in this commandemēt throughly that we may be humbled vnder the grace of God as apperteineth For if he so singular a man was not throughly cast down before he had wrastled with the iustice of god in this cōmandemēt how requisite is it that we shuld truly trie vs here least that in supposing that to be in vs which we want we becom carelesse in seeking the mercie of Christ without the which there is no hope In this commaundement therefore aboue all the rest it is required that wee be diligent and true tryers of our selues For those who haue no misliking of them selues for the lusting and coueting after the thinges of their neighbours whiche they doe perceiue to be in their thoughts haue no Christianitie in them to be accounted of Euill beeing misliked in trueth will be misliked wheresoeuer it shall be whether in worde thought or deede Euil being truly resisted wil be resisted euē in thought and therfore certein it is that he who neuer hath strouē with euil in his thoughts hath neuer truly strouen with sinne It was meete that the law should vtter all our euil and hide nothing of our vnrighteousnesse from vs that the manifolde corruption therof might force vs to seke the mediatour and peace-maker Christ that we beeing so many wayes conuicted of corruption in our selues might wholy giue ouer the opinion of our owne workes and meriting and so make much of the mercie offered by Iesus Christe which is so muche the more made of by how much we doe more cleerely see our vtter vndoeing without it If onely the acte of murther adulterie thefte and false wittnesse-bearing or the deliberate and setled consent vnto any of those should alone come in question in the cause and matter of sinne against our neighbour many an euil man would hope to make good shifte but when thoughts and desires vnto any of those are called for and examined it will cause any man to cast downe his courage and to fall a pleading of his pardon As before we were endaungered by the doctrine of Rome to conceiue sinne when they notwithstanding bad vs liue without any feare in that respect of sinne so long as we keepe our consent cleare in the matter So here if we shall hearken to their doctrine we come in daunger neuer to magnifie rightly the mercyes brought vs by Christ Iesus while we see not halfe the neede that we haue of him nor the halfe parte of the miserie that we are in without him For a mā may make good shifts if onely deedes and full consents be asked after and so in his owne iudgement no great benefite is obteyned by him that shall supply that whiche is lacking in his behalfe and therefore he maketh no greate haste to seeke after him But when thoughts desires are sifted he must of necessitie acknowledge him selfe greately befriended if so great want of his shal by an other be found answered We must looke in this glasse of the commandements and into this infinite nature of
vppon vs to let goe the care of that and there to keepe watche and warde where there is no assault made against vs As if sathan should sore assault vs with couetousnesse and labour to enter there breakinge downe the walles of sobrietie and temperaunce in these earthly profites whiche we should vse so soberly and temperantly as if we vsed them not and wee doubting no harme from thence should conuert all our munition and defence to vpholde the walles of gentlenesse loue and meekenesse when as in deede we are not assaulted with wrathe or displeasure Were not this a wofull kinde of warre to lay open where we are assaulted and to bee fenced on those partes where we are not once attempted Were not that a slender victorie for that man to bragge that he hath not one wound vpon his legges whose heade and shoulders haue borne off all It cannot be denied but many that goe for Christians boast themselues greatly of such kinde of victorie that their legges are safe because some grosse euils as reuengement or plaine oppression hathe not preuailed against them when notwithstanding their head is yet bleeding with the strokes of ignorance in GODS worde or carelesnesse of his glorie and their shoulders full of the scarres of couetousnesse or suche other like grieuous woundes This mischiefe is redressed by the lawe by the light whereof we clearely perceiue where the force of the aduersarie lieth soarest vpon vs that we may turne our prayers and all spirituall armour to that part especially So shall our prayers not bee cast off without care at aduenture and by custome but beeing bothe warned of great daunger which without the alarme of the law we would not haue feared and also hauing warning to what place the aduersarie directeth his power our prayers may carefully and directly stande against it Nowe let vs praye vnto our Heauenlie Father that we may learne by the Lawe bothe to bee humbled vnder his mercies and also to be directed vnto his owne good pleasure will to the praise of his name and our owne euerlasting comfort c. The fourteenth Lecture vpon the thirde Chapter of S. Iohn verse 16. So God loued the worlde that he hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perishe but haue euerlasting life AFter the knowledge of the Lawe and the vse thereof it is necessarie to speake of Christe who is the ende of the lawe howe by faith he is receiued bothe to iustifie vs from the curse and rigour of the lawe and also to sanctifie our hearts to such a liking of those duties that there are appointed to be done as bringeth with it the careful attending vppon the doing thereof This doctrine hath bene somewhat touched in the lawe but a more plentifull discourse thereof is yet required where the mater may be laide open more at large then hitherto we haue heard of For the perfourmance wherof this portion of Scripture that now I haue read vnto you promiseth verie muche Wherein we may vnderstande that the firste spring and founteine of our saluation is the loue of god That is the first cause the principal ground and chiefe beginning of all our happinesse and therfore it is set down here as the cause why Christ was giuen for our sinnes So God loued the worlde sayth the texte that he gaue his onely beegotten sonne The tender affection and loue of God towards vs is placed before that great gift to commend the goodnesse of it For not so muche the gifte as the minde of the giuer is wont to be considered This is noted by the holy Ghost with a speciall note of cōmendation in these wordes Herein is that loue not that we loued God but that he loued vs and sent his sonne to bee a reconciliation for our sinnes Likewise in the Epistle to the Romanes There is set against the single transgression of Adam as an ouer matche the grace of God and the gifte in grace or by grace The benefite and medicine of Christe his obedience was sufficient for the wounde of Adam his transgression to make it whole withall then remaineth as an aduantage or ouerplus the grace and goodwill of the Father wherin this medicine was lapped and closed vp which is the cause why he maketh a special note of the grace of God and of the gifte in grace or by grace These thinges are diligently to be obserued for they are the groundes of muche good doctrine that is established strongly hereby When we consider what that was that first turned the fauour of God towards vs we may not begin at ourselues as if it had come of our works preparing ourselues for him addressing ourselues towards his obedience we may not beginne at our merites nay we may not beginne at the worke of our redemption and the merite of Christe to make that the first thing that euer turned his heart towardes vs For here it is affirmed by the holie Ghost that he loued vs and therefore gaue his onely begotten sonne for vs When we come to the meriting of Christe we must not looke vpon the vertue of it without the good will and fauour of God wherein it was founded and from whence it hathe the worthinesse and merite that it hath So farre off then are our owne works from bringing their deserte with them and opening by themselues the gates of his goodnesse that the good will of God the father prepareth the way euen for the merite of Christe his passion Our owne woorkes come shorte of beeing the first that hath commended vs vnto God when bothe the good will of God the Father and the merite also of Iesus Christe haue beene there before them in our behalfe Let men therefore ceasse to say or imagine that their owne woorkes were the firste that euer spake one good worde for them when it is so assured by the word of God that they haue had friendes in that courte that haue done for them when al the credit of their owne doeings was vtterly reiected and coulde not be heard Whensoeuer therefore we seeke out the chiefe cause and the first spring of our blessednesse let vs come to the loue of God. For it is saide that God so loued the worlde that he gaue his onely begotten sonne c. Let vs take heede of beginning at our selues and our owne doinges For as hath beene saide it was the loue of God that did begin all our blessednesse yea and that euen then when we were enimies vnto him and therefore farre from deseruing any good thing at his hands which thing cōmendeth his loue aboue all the loue and affection that is to be found in the worlde For who hath euer beene knowen the Sonne of God excepted to giue his life for his enimies Therefore doth the holy Ghoste vppon iust cause affirme that the loue of God towards vs is herein sette out and commended aboue all loue and affection that we haue heard of because
that the word of the Lord came vnto Abraham in a vision saying Feare not Abraham I am thine exceeding great reward And Abraham said Oh Lorde God what wilt thou giue me seeing I goe childlesse Beholde to me thou hast giuen no seede wherefore a seruaunt of myne house shall be myne heire Then the worde of the Lorde came vnto him saying One that shall come out of thine owne bowells hee shall be thine heire Moreouer he brought him foorth and sayde Looke vp nowe vnto heauen and tell the starres So shall thy seede be And Abraham beleeued the Lord and he accounted that to him for righteousnesse By this testimonie we see that Abraham was accoūted righteous not in part righteous or half righteous but with out any addition it was sayde of him that he was righteous before he had any sonne and therefore before he could offer vp his sonne in sacrifice euen then when he made complaint vnto God for that he had no sonne and therefore a seruaunt must bee his heire beleuing the promise that thē was made vnto him for a seede and posteritie that shoulde come out of his owne loynes that fayth was reckoned vnto him for righteousnesse and hee him selfe accepted of as righteous before the Lorde Iames sayth that hee was iustified when his owne sonne Isaac was offered vppon the altar and that this deede of his in not refusing to kill his onely sonne for a sacrifice at the commaundement of God did so please the Lorde that he was iustified for it In the other place alledged the holy Ghost affirmeth that hee was iustified before his sonne Isaac was borne euen at that time when the promise was giuen forth that he should haue a sonne and that the beleeuing of this good will of God towardes him herein did so please the Lorde that he accounted of him as righteous for it Howe then Doth the holy Ghost differ from him selfe God forbid But the Apostle Sainte Iames attributeth that to the effect for being ioyned with his cause which the holy ghost in that other place giueth vnto the true and originall cause alone As if one man wold iustifie a workman and commend him aboue others for workes that hee hath seene him do and an other would in like manner iustifie the same but for the inward skill knowledge and conceiuing that he hath of the rules and principles of that trade or occupation what so euer which skill he may discerne by his speache albeit he neuer sawe him worke And albeit a man may say that he is a good workman bicause his worke is good yet if a man wil speake properly he must say he is a good workeman bycause his skill is good For his good skill in that trade is the cause of his good workmanshippe and the goodnesse thereof commeth from thence as from the proper founteine and cause Nowe euerie man knoweth that when any man is commended for his worke it is bycause of the skill and knowledge that appeareth therein and is ioyned therewith as the onely cause and occasion thereof Euen so bycause our fayth appeareth in our good woorkes as our skilfull knowledge dothe in our skilfull workmanship that is giuen to good woorkes which is peculiar vnto fayth as the proper cause thereof and a man shall bee called a skilfull woorkman for his skilfull workmanship when notwithstanding it is most assured that his skilfull knowledge is before his skilfull woorke as also the cause thereof and hee iustly may be called skilfull for it notwithstanding he should bee kept from vttering that his skill in worke many yeres after the perfect knowledge thereof The holie Ghost therefore in Genesis iustifieth Abraham as skilfull for his skill alone and in that epistle of Iames he iustifieth him as skilful of that worke wherein so much skil appeared For it may be lawfull vnto me for the better vnderstanding hereof to resemble fayth by skill and good deedes by skilfull workmanshippe bycause as good workmanship hath all the commendation for the good skill that appeareth in it so haue good woorkes all their praise from the fayth that hath begotten them and is necessarily ioyned with them This is also to be added that bycause there is not in our workes that perfection that is required we are constreyned to stand to the mercie of God and to seeke refuge there by a true fayth and this is the cause why we magnifie faith which otherwise is imperfect as be all things that are in vs bicause it applieth the mercy of God vnto vs wherby our sinnes are pardoned and the want that is in our worke not imputed And for proofe that the Apostle Sainte Iames giueth not that title vnto woorkes to iustifie but bycause of the fayth whiche hath begotte those workes and which is ioyned with them and couereth the imperfections that is in them in the same place where he ascribeth righteousnesse vnto Abraham for offering vp his sonne hee sayth that this scripture was fulfilled Abraham beleeued and it was reckoned vnto him for righteousnesse and he was called the friende of God So that all the commendation of this woorke is included in faith and giuen vnto it for the fayth of the doer For other wise hee should haue sayde Abraham wrought and that was receiued bycause it was righteous seeing hee had stoode vppon the commendation of his workes so muche immediately before and was euē yet in the same matter But he sayth Abraham beleeued and that was reckoned vnto him for righteousnesse They would match workes with faith in iustification and the Apostle when hee speaketh most of works doth shrowd them vnder fayth saying after mention of his best woorke that this Scripture was fulfilled in it Abraham beleeued and that was imputed to him for righteousnesse and not receiued in the righteousnesse and deseruing of it selfe and he was called the friend of God. And in the eleuenth Chapter to the Hebrues all the woorkes of the godly fathers are ascribed vnto fayth and by name in the seuenteenth verse of that Chapter this deede of Abraham is fathered vpon his faith For workes are so farre from iustifying vs that the cause why they them selues are iustified is in fayth For without fayth it is impossible to please God. And in this chiefe worke of Abraham that nowe wee haue heard of that Scripture of imputing righteousnesse vnto him was fulfilled Therefore the worke did not stande in any account for the worthinesse thereof but onely bycause the Lorde did impute it vnto him for righteousnesse which thing also it did not attaine vnto of it selfe but bycause of fayth whiche was ioyned with it It is to be noted that the Apostle Sainte Iames speaketh here but of one woorke as the offering vp of his sonne and that woorke also not done but onely purposed to be done If therefore his meaning had beene to debate the worthinesse of woorkes and what place they haue in the purchase of our saluation hee would haue taken woorkes
Iames that he that doubteth and wauereth is like a waue of the sea tost of the winde carried away which shall not receiue any thing of the lord Yet herein we are to be admonished that we doe not take either that anguish and feare of the fleshe in daunger and trouble or yet the weakenesse and feeblenesse of faithe to be that wandering that the Apostle speaketh of For feare and anguishe in trouble weakenesse also in faith are euer to be founde in fleshe and wil not be vtterly remoued so long as we abide in this mortal life That prayer that by faith holdeth out and continueth notwithstanding this feare of the fleshe and feeblenesse of faith to sollicite the Lorde is sure to speede of her purpose at the last For patience wil bring experience of his goodnesse and experience bringeth hope for by continuing our prayers to the Lorde in the time of trouble we are sure to finde suche mitigation thereof as not onely maketh it so tollerable that it may be borne but also leadeth vs to a further hope in that experience of mitigation alreadie had whiche thing is better learned with vse then it can be made plaine by any rule Onely we haue to take heede lest we should let goe the experience of his goodnesse towardes vs either in hauing taken away trouble at our request or else in hauing asuaged the rage thereof for experience strongly vpholdeth hope and mightily battereth downe despaire And nowe to incourage vs to prayer we haue not onely a commaundement for it whiche maketh our obedience herein better then a sacrifice offered vnto God our contempt and neglecte of prayer sinne and rebellion against God but also most plentiful and louing promises to allure vs with assured hope of rewarde as it is written in Matthewe Aske and it shal be giuen you Knocke and it shal be opened Seeke and ye shall finde What man is there among you whiche if his sonne aske him bread would giue him a stone If ye then which are euil can giue to your children good giftes howe muche more shall your Father whiche is in heauen giue good things to them that aske him These promises whiche are grounded in the mercies of God haue made the godlie conceiue hope to pray vnto him and not their owne worthinesse nay they haue turned away their eyes from the feare of their owne sinnes after the hope of these promises made in mercie vnto his A notable example wherof we haue in Genesis where Iacob after he confessed that he was not worthie the least of those benefites whiche he had alreadie receiued yet notwithstanding is imboldened to pray for other benefites because God had promised The promises of God are founded in his mercie and therefore perfourmed because of his mercie These promises made al the godly that euer were in any age bolde to pray We therefore hauing the same promises haue also the same hope and holde of his mercies that they had and the same cōmendation of our cause and suites whatsoeuer For all their hope did hang and depend vppon the goodnesse of God promised in his word therefore let vs not be guiltie of so greate sinne againste our owne soules as to be disobedient by our neglect of prayer to the lawe and commandement of our God neither yet so iniurious vnto the Lord as through infidelitie and mistrust to call into question the veritie of his worde and trueth of his promises which are perfourmed vnto vs in our mediatour and redeemer Christ Iesus in whom all the promises are fulfilled When the question is then of our vnwoorthinesse let vs call to minde that there was neuer any man vpon the earth no Saint or seruaunt of God howe holie or blessed so euer that was heard for himselfe or had the promises perfourmed vnto him in respect of his owne worthinesse but onely in and for Christe to whome the promises were made who is the heire of all things as it is written to the Hebrues and therefore no man hathe true title to any promise of blessednes but in his name and for him because he is a part and member of Christ who is Lord of all hath true title therevnto Our hope ariseth in the right of Christe our clayme is good in his title our comfort commeth by his interest We beeing therefore members partes of him haue lawfull title in his name who is the true and lawfull heire of all the inheritaunce notwithstanding that in any title that we can shewe for our selues as from our selues we remaine without hope of any help or comfort by suite to recouer any thing at all a deede of gifte being before made vnto the Lord Iesus of that inheritance and all that belongeth therevnto Euerie gifte and graunt that is made passeth in his name and whatsoeuer suite is recouered apperteining to our happie estate it is entred likewise in the title right of him and is giuen vnto vs because we are members of him The firste Chapter of the Epistle to the Ephesians maketh plaine proofe hereof that we haue no spirituall blessing but in Christe because we are his and in him whom the father hath appointed the lawful inheritour of all thinges It is in plaine wordes affirmed by the Apostle to the Corinthes that the faithfull are by the appointment of God the Father in Iesus Christe who is made vnto them as before wee haue heard wisedome righteousnes holinesse redemption that he who will glorie may glorie in the Lord. Those therefore that enter their suites and petitions to God the Father in the title and right of any Saint Angel or Apostle whatsoeuer whether they passe in their names alone or in Christe his name and theirs together they enter their suite amisse and therefore shall neuer profite by it They take vpō them to frustrate that graunt made from God the Father to Iesus Christ alone making an alienation thereof vnto others at their owne will and pleasure cancelling that deed of gifte and forging a newe wherein the virgine Marie and others are made parteners with him affirming that the suites and petitions must proceede in their name also as well as his That blasphemous prayer of theirs is not vnknowen vnto any Tu per Thomae sanguinem quem pro te impendit fac nos Christe scandere quo Thomas ascendit Thou Christ for that bloud whiche Thomas for thee did spend make vs clyme thether whither Thomas did ascende If they woulde qualifie their speeche their owne practise will condemne them For they haue prayed to bee accepted in the title right and deseruing of the Sainctes making mediatours to him who is for vs alreadie and our alone mediatour in deede making him as a straunger or enimie rather to be appeased by others when as in verie deede hee is our best and deerest friende appointed our mediatour and standing on our part to appease other Whose affection that it standeth better towardes
distresse he sendeth his word and healeth them deliuereth them from their graues It were an infinite worke to recite those places in the booke of Psalmes that proue the mercies of God to remoue punishmentes from the offenders when they shall in true repentaunce turne vnto him It is a harde matter in great affliction to persuade the man that is sore afflicted for his sinne that there is mercy with the lord to remoue his punishment if he shal truly humble him selfe in repētance for his sinne yet we see what plaine proofes there are of the same to increase our faith in the persuasion to haue our sinnes forgiuen when we are truely grieued and penitent for the same This is a doctrine most needefull to be stoode vpon because the blessing that the Lord hath promised to bestowe vpon his by reason of our corruption are rather deliueraunces from euill then preseruations in any continuall course of prosperitie I say they rather come in after our affliction then stande continually with vs to keepe affliction from vs whiche many mistaking haue stumbled at the afflicted estate of the children of God but the worde of the Lord doth guide those that be his to looke to the end of the vpright man Marke the vpright man and beholde the iust for the end of that man is peace saith the Prophet And almoste all those requestes that Solomon maketh for the people of God are to haue blessinges benefites procured vnto them after their troubles afflicted estate We see therefore howe needefull it is to holde this doctrine of forgiuenesse of sinnes that we stumble not at the crosse of Christ that we do not murmur or despaire in our affliction that we should not shake off hope notwithstanding our grief whatsoeuer haue had long continuance and abode with vs that we nourishe no wrong iudgement of the estate of the Church and children of God that we decide not with the vngodly against the seruants saints of god A tentation that had almost shaken the faithful seruant and prophet of God Dauid vntil he went into the sanctuarie of the Lord to inquire the end of those men This doctrine ouerthroweth the heresie of the Nouatians who do denie the forgiuenes of sinns after baptisme That which is ioyned with this petition of our forgiuing them that trespasse against vs noteth not any deseruing to haue our sins forgiuen by reasō of our forgiuing of them that offend against vs for then we should not pray to haue them forgiuen seing we remoue them by deserte but is added for our instruction and for our comfort For our instruction to teache vs that the Lord requireth this at our handes that we should be mercifull because he is mercifull For our comforte to tell vs that if we whiche be men can remitte the wronges and iniuries done against vs much more will our heauenly Father who is without comparison aboue man in mercie and compassion forgiue the offences sinnes of his seruants when they shal in true repentaunce seeke vnto him For the same it is needefull for our infirmitie to receiue persuasion of his mercie especially when his iudgement shal be vppon vs and punishment which is the assured signe of his displeasure shall presse vs it is then a harde matter to conceiue hope that the Lorde will forgiue vs For infidelitie is as deepely rooted in our heartes as any sinne or iniquitie whatsoeuer therefore the Lord hath left vs who are taught by his spirite to forgiue vnto others their offences cōmitted against vs an assured hope to finde fauour at his handes who will neuer be found inferiour vnto man in mercie Therfore is it thus written in Luke Forgiue vnto vs our sinnes for euen we forgiue euerie man that is indebted to vs And as it is necessarie that we should bee vpholden with this hope so is it requisite that we remember that which is written in Matthew If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses to admonish vs that the Lorde will haue his to resemble him and heare this his image of mercie before the world If we be taught to remitt and forgiue offences vnto others when they shall haue done vs any wrong we may easily perceiue that the Lord will not haue vs to cherish our selues in the hope of beeing heard when wee shall offer vnto other iniurie and wrong For if a Christian be admonished in this petition so far to profite that hee learne to forgiue iniuries done against him much more would the Lorde haue him to be farre from offending others by iniuries done vnto them The last petition wherin we craue that the Lord would not leade vs into temptation but deliuer vs from euill doeth admonish vs that the almightie vseth to punish sinne with sinne that when men shall haue long continued in sinne they shall become so blinde and hardened therein by the iuste iudgemente of GOD that hardly sometime after muche affliction they can bee cured of the same That the godly are subiecte vnto a kinde of hardnesse of heart which is a punishment for their former sinnes laide vpon them from the Lord as may appeare by that prayer of the church of God whereof wee reade in the Prophet Isaie in these wordes O Lorde why haste thou made vs to erre from thy wayes and hardened our heartes from thy feare returne for thy seruaunts sake and for the tribes of thine inheritaunce It is not that hardnesse of heart whiche is peculiar to the reprobate that is mentioned in this place but to bee so taken with the snares of sinne and so ledd into temptation and blinded intangled therein as the godlyest that lyueth may bee and yet afterwarde by affliction or some other meanes deliuered from the same For when it pleaseth the Lorde to lay affliction vpon his no doubt there is in them this erring from his wayes and hardnesse of hearte from his feare which the Churche of GOD complaineth of in this place and whiche the Lorde purposeth to cure For he is not cruel to punish when there is no cause but his meaning is to mollifie their harde heartes thereby that they may be humbled vnder the gouernement of his holie worde We pray therfore in this petition that we may not bee hardened through the deceiptfulnesse of sinne for the auoyding wherof the children of God are admonished in the Epistle to the Hebrues to exhorte one another Exhorte one another sayeth the holie Ghoste while it is called to day least any of you bee hardened through the deceiptfulnesse of sinne This petition of not leading vs into temptation but deliuering vs from euil doth wel followe that of forgiuenesse of sinnes For when it pleaseth the Lord to forgiue sin he deliuereth them from beeing hardened therein giuing them the sight of the deceipt that is in it and also power and maisterie ouer the rage thereof In that prayer of Solomon whiche