hath done and boast of that none otherwise then if he shuld haue done it in his owne person Can this I say be thought reasonable vnto any that hath not had an other scholmaister then wit and reason to persuade him therein Can the naturall man bee persuaded that he must first be righteous and then do righteous things and not rather that in doing of many righteous deedes at length hee becommeth to bee accepted for righteous him selfe thereby Or can a naturall man bee persuaded that his fauour with God commeth wholy in respect of an other his doings who hath done him all this good and not rather that his owne doings haue done the moste for him and he that is especially beholding vnto them This commeth from an other teacher then any that wee haue at home it sauoureth not of the earth it is from aboue Ceasse therefore to maruell at suche diuersitie of doctrine when the scholemaisters that teach are so farre differing one from an other as heauen is from earth The seruauntes of God giue ouer their owne righteousnesse they finde nothing in it they doe clearely see it will not goe for payment and therefore doe betake themselues to the merites of an other Neither doe they onely say that they bee vnrighteous in them selues but with griefe doe finde and feele it to be so within them selues But howsoeuer they stand rotten in their own root they are notwithstāding strongly stayd in Iesus Christ whose obediēce they do make so great an account of as if it were their owne perfourmed by them selues The thirde thing that wee doe receiue with Christe is Sanctification or holinesse of life This sanctification followeth immediately after righteousnesse in the place which before I haue alledged For it is not onely requisite that wee should remaine righteous by the obedience of one man once perfourmed but that our whole life should continue consecrated vnto the seruice of him in bringing foorth such fruit as hee hath appointed That righteousnesse which before we haue heard of is as the tree and this holinesse is the fruit therof The nature of our Sauiour Christe was free from all infection not hauing in it any remnaunt or relique of sinne and therefore he was sanctification it selfe and perfectly sanctified When wee beginne to separate our selues from the common corruption of the worlde and bend our selues to purenesse of life approued before God this is the worke of Christe sanctifying and working true holinesse in vs For of our selues we are prophane and vnholy voyde of these fruites of righteousnesse whiche are wrought in vs by Christe The cause why a number do mislike such deedes and conuersation both in them selues and also in others which an other sort of men doe approue delight in following after them with all greedinesse of desire is for that Christ is become sanctification vnto the one sort of people and not vnto the other who continue in their prophane and corrupt wayes not finding any want therein when the other sort are vexed grieued to see such doings abound in others and tormented in them selues if at any time they shall of infirmitie slip into the like not ceasing to apply the meanes whereby they may get victorie ouer them Here ariseth a question necessarie to be discussed whether righteousnesse be in the children of God before sanctification and holinesse of life or good works and holy life do goe before iustification being in his before they be acceptable vnto god Wherein notwithstanding that which hath beene sayde alreadie may be thought sufficient vnto any indifferent man yet it shall not be amisse to adde some more force and strength vnto it It is proued that righteousnesse goeth before good workes Rom. 4.6 where the testimonie of Dauid is alledged pronouncing him blessed and happie to whome the Lorde imputeth righteousnesse without workes And leaste any man should thinke this to bee ment of the ceremoniall workes the verie wordes of the Prophete are cited in the next verse folowing affirming blessednesse to be in the remitting of sinns vnto vs and not in the admitting of good workes for vs If the Apostle doe ioyne with the Prophete in this that God imputeth righteousnesse without woorkes then must I demaund of the aduersaries whether this righteousnesse imputed without woorkes doth exclude all woorkes or but some woorkes If it be aunswered that all kynd of working is not seuered frō this iustification and righteousnesse the question is againe whether those workes that stand with iustification and righteousnesse goe before it or spring of it and so come after it Heere their aunswere is we are iustified withoute woorkes going before but not withoute workes folowing it making this iustification that is saide to be without woorkes to shut out onely those woorkes that are before a man be iustified but not the other For their opinion is that wee are iustified by them wherevpon it followeth necessarily that righteousnesse goeth before holinesse of life that good workes do followe from a man iustified alreadie and are not sent before to iustifie him therewith that was not accepted of God as righteous vntill those were perfourmed The Apostle is plaine in this matter to the Ephesians God which is riche in mercie euen when wee were dead in sinnes hath quickened vs c. There were no woorkes then that went before to quicken vs seeing it is sayde that when we were deade in sinnes not onely sinners but also deade in sinnes God hath quickened vs. This proueth plainely that our good workes and holinesse of life did not procure righteousnesse vnto vs when the matter is cleare that wee were dead in sinnes when he in mercie quickened vs. In like manner the Apostle proueth that holinesse of life is a fruite of them that bee alreadie the seruants of God but now sayth the Apostle beeing freed from sinne and made seruaunts vnto God you haue your fruit in holinesse and the end euerlasting life There is no woorke acceptable vnto God without fayth and persuasion of his good will towardes vs whether it be done at the desire of vaine glory or at the motion and instinct of nature iudging that woorke to bee lawfull and honest For it is fayth that doth purifie the heart and the ende of the commaundement is loue but so that it bee of a fayth vnfeined The tree must be good before the fruite can be good For an euil tree can not bring foorth good fruite Against this it will be excepted that Abraham in offering of his sonne Isaac vppon the altar as sayth the Apostle Iames was iustified and therefore that the works of men eyther vnrighteous before or else but in parte acceptable doe iustifie them and make them rightly to be accepted of God. It appeareth in Genesis that Abraham was iustified before Isaac was borne for the offering of whome vppon the altar the Apostle Iames sayth that Abraham was iustified For in that Chapter it is written
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
And therefore we may learne that this is the estate euen of those ciuil men that are not to be touched with any notorious offence or outward euill This Sabbaoth teaching vs our inward corruption stayeth not there neither is that the end of it but leadeth vs to vnderstand that our iustification sanctification and true holinesse of life are the free works of God within vs which we are compelled to graūt in that we confesse our own ways to be corrupted that the ceassing frō sinn is the ceassing frō our own ways works For if as the truth is our owne wayes be al corrupted defiled with sinne if any good be in vs it must haue a beginning and spring other where then from our selues That the Sabdaoth did signifie our newe birth in Christ to be the workmanship of God within vs may appeare in Exodus Keepe ye my Sabbaoth for it is a signe betweene me and you in your generations that you may know that I the Lord do sanctifie you For the deniall of their owne wayes must needes witnesse theire woorkes of sanctification to proceede from the Lorde and not of them selues The same is witnessed in Ezechiel and in the Actes of the Apostles The couenaunt made with Abraham for blessing all nations in his seede is saide to be perfourmed in Christ in turning euerie one of his from their iniquitie Vnto you saith the holy ghost in that place hath God raised vp his sonne Iesus And him hath he sent to blesse you in turning euerie one of you from your iniquities There is mention made in this commandement of the Lords creation of the worlde in sixe dayes as if the Sabbaoth should only direct vs to the consideration of that worke of our creation not requiring any thing beside especially seeing there followeth that note of inferring Therefore the Lorde blessed the seuenth day halowed it as ifelse there were no other consideration to be had In the fifte of Deute where the lawe is repeated this commandement hathe annexed to it the memorie of their deliuerāce out of Aegypt Remember saith the holy Ghost in that place thou wast a seruaunt in the land of Aegypt and that the Lord thy God brought thee out thence by a mightie hande and stretched-out arme Therefore the Lorde thy GOD commaunded thee to obserue the Sabbaoth day In this diuersitie of benefites to bee considered in the Sabbaoth we may learne the Lord meant rather to induce vs to the freenesse of his goodnesse in Christe in euerie benefite then to binde vs to any one particular fruit and effect therof the clearest testimonie of this free goodnesse we haue in our newe birthe And yet the scripture affirmeth the excellencie of our creation to be in Christ as may appeare by conferring the eighth Psalme with the 2. chapter to the Hebrues verse 7.8 and 9 where the excellencie of man aboue other creatures is put ouer to be cōsidered in Christ being crowned with glorie and honour The Prophet noteth the founteine of all our goodnesse to be in Christ the greatest fruite therof to be our new byrth notwithstanding all other benefites are receiued of his children as fruites and effects thereof And they bound therefore as in sanctification so in creation and deliuerance from Aegypt to acknowlege the alone free worke of Gods goodnesse and this is the cause why the holy Ghost doth not strictly bind them vnto one benefite in the obseruing of the Sabbaoth This commandement teacheth vs mortification for to that ende are wee taught that our nature is corrupt that we may learne to subdue the same to renounce it The Iewes had this special ceremonie of rest to exercise them in the doctrine practise of mortification the truth of which ceremonie is fulfilled in Christe For by the power of his death it is brought to passe that sinne dyeth in his It was necessarie they should be acquainted with this doctrine for the Lord hath no seruice of vs that he will accept of if we learne not to renounce and denie our affections neither can we goe truely to the obedience of him but in the deniall of our selues Our affections are as vntamed coltes that refuse to draw in the yoke of the Lord and therefore must be tamed if we meane to interreine obedience For we can not drawe nere vnto the Lorde except we shall remoue farre from our selues keeping vnder our wisedome and affections that they make no insurrection against the Lorde in the gouernement of his word If a man might reteine his owne affections and desires together with the worshippe of the Lorde it woulde be receiued of many but because they can not stand together but he who is ruled by the one must depart from the other the number of them is small that truely serue the lord For notwithstanding there be many that obserue outwarde thinges that apperteine to the profession of religion and outward deedes which they may do and yet not greatly straine their affections yet because suche men whensoeuer the matter of religion and duetie directly warreth with their affections then do vsually take part with themselues in their affections againste the Lorde their kinde of seruice of the Lord is but in deede a seruing of them selues For they haue not learned this speciall point without the whiche all the rest is nothing It is a small matter for a man to busie him selfe aboute sundrie thinges so that he be surely determined of this that his affections shall no sooner be pressed but he will forthwith set them at libertie and let them goe free If we shal haue taken part with the wisedome of God to the suppressing and abandoning of our owne witt if with his pleasure we haue stoode against our owne then may we say in trueth that there hath beene some religion and seruice of God vsed and practised of vs when it hath preuailed to the displacing of our owne lustes and desires By this commandement falleth to the grounde all free will of man to doe good all workes of preparing vs to receiue Gods grace For what franke and free will vnto God can there be in that nature that is dead in sinne Or how can he boast of the freedome or good inclination of his nature whose glorie and sanctification consisteth in resting and ceassing from the affections and motions of his nature in such a victorie ouer them as he be no longer led nor ruled by them This commaundement teacheth vs to giue all glorie vnto God in the true abasing of our owne corrupt nature for the Lord is not truely honoured and glorified of vs vnlesse he be found true we liars he iust we vniust He will not haue vs stande together with him No iustice but his must be vpholden in the fall of ours he aduaunced in our humilitie Many may be brought with the Phariseie to confesse Gods goodnesse in the benefites they haue receiued of him but fewe
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
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
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
did ouerflowe the worlde in the dayes of Noe according as it is written in Genesis Then the sonnes of God sawe the daughters of men that they were faire they toke them wiues of all that they liked Therefore the Lord said My spirite shal not alwayes striue with man because he is but fleshe c. Here vppon we see the euill beginning and the iust punishment of suche as pollute marriage whiche shoulde be kept in all obedience and holinesse For marriage is the nourcerie of Christianitie Nowe if the nource be a drie nource not hauing any true feare and seruice of God shal she not be guiltie of those that sterue vnder her hand Or shal their cruel carelesnesse be vnpunished that dare commit heires of so great an inheritance vnto such nources destitute altogether of any nourishment fitte and conuenient for them The learned giue this reason why in the books of kinges there is so continuall mention made of their mothers who were Kings that the children are by nature giuen to followe muche the inclination of their mothers and that education whiche they receiue from them and therefore that diligent care should be had to make suche choice as were likely to bring the benefite of Christian education to their children and posteritie This is the first thing whiche is required to make a godly and chaste life in marriage Euen to marrie in the Lorde As this choice is the beginning of a godly and chaste life so loue and heartie good affection is the thing that doth continue it For the increasing whereof it was prouided in the olde Testament that the newe married man should not go on warfare neither be charged with any publique businesse but be free at home one yeare reioyce with the wife whiche he had taken to the ende there might be suche vniting of mindes as afterwardes were not easily to be fundered This also had the Lorde respect vnto in that lawe which as we haue heard before was made to cure the iealous affection of the man. This loue shall then be surely continued when either partie shall perfourme that which the Lord hath laide vpon them humbling themselues vnder the burden of obedience which he hath charged thē withal which is for the man as we are taught by the Apostle Peter that he giue honour vnto the woman as the weaker vessel making a supplie of her weakenesse and that want whiche by nature shee hathe of many gyftes graunted vnto man by his loue and hartie good affection declared vnto her euen as in the bodie of man the stronger members giue diligent care and support vnto the weaker alwayes taking heede that he suffer no contempte to abide in his heart much lesse in his dede towards her who is fellowe heire with him of the grace of life as the Apostle witnesseth in the same place therfore may not haue her life made by contempt or outragious dealing so bitter and grieuous as it may rather be called a curse then a grace and mercifull gyft of God. But the chiefe cause whiche shoulde moue a christian moste is left their prayers and seruice of God be reiected whiche cannot be acceptable vnto him while there abideth wrathe and displeasure in the hart towards any but especially if there be iarring and dissention with those with whome we should be moste at one For prayer is the lifting vppe of pure handes without wrathe as the Apostle testifieth to Timothie The man behauing himselfe thus according to the commandement of God shall do the duetie which to him belongeth to continue a chast and godly life For the wife it is required by the apostle in the same place that she be of a meeke gentle and quiet spirit whiche the holy ghost requireth her to be apparelled withall setting it in the place of all outward vaine attyring of them selues as that which is precious before God and most able to allure the heartes of good men affirming this to haue beene the attire of holy womē in times past which trusted in god who for that they trusted in him committed them felues to the ornamentes prescribed by him not fearing contempt but assuredly beleeuing that in that his way he both coulde and woulde giue fauour vnto them in the eyes of their husbandes It is worthy the noting that hee maketh it the attyre of them that trusted in God for therein he plainely giueth foorth that the outwarde vaine setting out of them selues sauoureth of mistrust and feare of contempt whatsoeuer be pretended and that if they trust in God they shall not neede to feare that their meeknesse and quietnesse can bring any contempt with it but that it shall be rewarded with liking from the lord It is also required that they be reuerently subiect vnto their husbandes in all things as was Sarai who vsed such speach of reuerence calling him syr as did witnesse of the heart that it did honour him which if it be refused neither is that benefite graunted vnto their weaknesse of a head and guide acknowledged whiche is great vnthankfulnesse both vnto God and to their husbande neither yet that gouernement obeyed which the Lord hath put them vnder which is intollerable disobedience The place therefore that they are in must be acknowledged with all humilitie and the duties laide vpon them by the Lorde perfourmed that there may bee continuance of their godly and chaste loue Thus no occasion must be giuen vnto sathan by either of them thorough alienation of minde and breach of loue in not perfourming their seuerall dueties to make any way or passage to the vngodly and vnchast liking or vsing of any other Yong men shall then giue them selues to the dueties of this commaundement when they shall haue learned sobrietie temperaunce a gifte that brideleth their affections in pleasures as eating drinking and vaine setting forth of them selues in apparel not suffering them to haue all that they require herein but cutting thē short of that they wold yea of some part and of that also which honestly they might haue alwayes being short rather than in any respect beyond that the is conuenient for men of their degree so that they neede not to feare the iudgement of any indifferent men being alwayes a good deale within the compasse of their state and calling but neuer without giuing foorth testimonie by that meanes to al men of their modest temperate and sober minde which the holy Ghoste calleth the ornament of young men And the Apostle Paule warneth Titus to exhorte them vnto this gifte and grace of young yeares a verie profitable meane to driue away vnchast conuersation Women also are exhorted vnto this temperance and sobrietie and vnto modestie and shamefastnesse which is the roote and beginning of it by the Apostle Paule to Timothie who willeth in that place that their apparell may speake and declare the shamefastnesse of their minde which dare not put foorth it selfe vnto all that