and setled contentment alwaies with his owne estate according to the scope of this last Commaundement though he was touching the world in a poore condition and full of affliction and trouble euen as from the very heart root and all the powers thereof he did perfectly loue and serue God according to the first Commaundement It is hence most surely to be proued in that albeit he was the naturall seed of man yet he was not immediatly begotten by the corrupt and sinfull generation of man but by the most gracious vertue and diuine power of the holy Ghost who most perfectly sanctified the same his humane nature euen from the first moment of his conception and thenceforth also inseparably vnited it to the diuine nature so to continue for euer in one most holy and diuine person of a perfect Mediator and Sauiour This is a most sure and vndoubted proofe indeed For as that which is borne of the flesh is flesh that is to say corrupt and sinfull for how should he be cleane that is borne of a woman Iob chap. 15.14 to wit in the vsuall course of mans propagation so that which is borne of the Spirit is Spirit that is he is spirituall one washed cleansed and sanctified by the Spirite Iohn chap. 3.6 But in most singular manner was our Sauiour Christ spirituall as is euident in that he was most admirably and extraordinarily conceiued by the holy Ghost and borne of a virgine to the end he might be most perfectly holy and true c. And beside seeing there is no fellowship betwixt righteousnesse and vnrighteousnesse 2. Corinth 6.14 how could the diuine nature be ioyned so nearely and vnseparably with the humane nature of Christ in one person for euer vnlesse it had bene free from all sinne yea vnlesse it had bene most perfectly sanctified He is also called vndefiled c. We may boldly conclude therefore that our Sauiour Christ was most pure and holy both in nature and will euen from his very birth and conception though all other both men and women are naturally conceiued and borne in sinne Neuerthelesse seeing some peraduenture will obiect that albeit our Sauiour Christ was thus perfect by conception and birth as Adam was at the beginning by creation yet as Adam was tempted and by temptation fell so in so much as our Sauiour Christ was also tempted by the Diuell and that not only in those fortie dayes together whereof we reade Matth. chap. 4. but at sundrie times all the dayes of his life euen so often as the Diuell might thinke himselfe to haue any aduantage against him for the Diuell left our Sauiour Christ at the end of the fortie dayes temptation but for a season as we reade Luke 14.15 it may be therefore as we began to say that some will obiect that it may be that our Sauiour Christ also did one time or other fall away by temptation We are therefore to confirme our selues to beleeue that howsoeuer Adam a glorious creature was soone seduced and peruerted yet our Sauiour Christ was neuer by any temptation corrupted or one haire breadth turned out of the way What proofe can you alledge for this In so much as we haue expresse testimonie in the holy Scriptures that our Sauiour Christ vanquished the Diuell in the most mightie and daungerous assaults that euer he made we haue no reason to doubt of his victorie at all times else according to that which our Sauiour himselfe assureth vnto vs Iohn chap. 14. ver 30. saying The Prince of this world commeth and hath nought in me It is doubtlesse a very sound and sure confirmation Now therefore touching the Diuels principall temptations whereby he laboured mightily with all his craft and subtiltie he could to haue found something in our Sauiour Christ whereby he might haue taken aduantage and preuailed against him and so to haue hindred both his our saluation we know they were either that temptation of fortie dayes in his entrance vpon the open execution of his office of mediatorship or that wherewith he set vpon him a litle before his death and at his death vpon the crosse which he yeeldeth himselfe vnto for the ransome of our sinnes And well may all the temptations of the Diuell be comprehended vnder these For the Diuell alwaies tempteth either by deceitfull and alluring temptations or by those that be more violent and terrible according as he imagineth he may take his best aduantage according to the vttermost of that permission or commission which the Lord in his wisedome and iustice graunteth vnto him The former temptations therefore wherwith the Diuell assaulted our Sauiour Christ were in most flattering and deceitfull maner The latter was by terrible impulsion when he saw our Sauiour Christ in his most bitter agonies if possibly by all his force he could haue wrung out any impatience or murmuring or blasphemie and cursed speech either against God who was for the time in the person of an aduersarrie or angrie and terrible iudge or against men who were the most busie and prouoking instruments of the Diuell that might be to haue put him beside patience and to haue extorted some vnseemely speech and behauiour from him yea if they could to haue driuen him to vtter dispaire of Gods loue and mercie toward him For this was the drift of the Diuel no doubt and to this end and purpose did he enrage his instruments of all sorts of men both Iewes and Gentiles at that time which our Sauiour Christ found to be the very houre and power of darkenesse Luke chap. 21.53 euen the time wherein the Diuell was let loose as it were without limitation to execute his full malice and to do his very worst but at neither of these times either former or latter or last of all could he by the one meanes or by the other either by flatterie or by force or by both of them together preuaile but in either of these principall incounters and specially at the last when the Diuell was let loose in his full strength yea when all the Diuels in hell as we may say were bent against him our Sauiour Christ did most gloriously triumph according to that most comfortable testimonie of the holy Apostle Col. 2.15 where he affirmeth that our Sauiour Christ by his most perfect faith and loue and patience prayer and all inuincible vertues did royally spoile principalities and powers and that he made a shew of them openly and triumphed ouer them on the crosse For notwithstanding all those most mightie prouocations to the contrarie he continued faithfull to God and called vpon him as vpon his God in his most extreame discomfort and he continued also in perfect loue to men as a most mercifull high Priest and shepheard to his flocke and prayed for them yea euen for such of them as for the present were among his chiefe aduersaries Wherefore we may resolue our selues that aboue all question or doubt our Sauiour Christ preuailed alwaies
and long since and may we receiue no vnwritten verities as they are called though differing from the written word of God vpon the credite of tradition from the pretended testimonies and warrant of auncient times from many former generations and ages as some would make vs to beleeue No in no case for seeing the Prophet Isaiah sayed in his time as we do reade Chapter 8. verse 20. To the Law and to the Testimony and if they speake not according to this vvord it is because there is no light in them Much rather are we to say so now seeing we haue not only the writings of all the holy Prophets beside the Law and testimonie thereof but the addition of the New Testament also wherein is the witnesse of our Sauiour Christ and of all his holy Euangelistes and Apostles as we haue seene before It is very true neither was there any time since that any part of the holy Scriptures were written wherein all the seruants of God haue not had a most religious respect vnto them the Prophets to the Law Christ to the Prophets the Apostles to Christ and all the faithfull Pastors and Doctors of the Christian Churches to the Apostles and to Christ and to the Prophets and to the Law of God giuen by Moses and to all the rest of Moses writings reade Luke 16.29.30.31 and Colos 2.18 c. and 1. Tim. 4.7 All antiquity not agreeing with the word of God is to be accounted no better then an old wiues fable Finally reade Gal. 1.8.9 Though that we or an Angell from heauen c. But after that we haue read the holy Scriptures meditated and conferred of them yea after that we haue heard them plainly opened and interpreted by the faithfull Ministers and Preachers thereof can we then by the light and sharpnesse of our owne naturall and mother wit as we call it sufficiently vnderstand the Scriptures to the glorifying of God and obtayning of our saluation We cannot vnlesse it please God together with his holy Scriptures or written word and the outward exercises thereof to giue vs also his holy Spirit whereby they may be inwardly written in our hearts as it were by the finger thereof For so our Sauiour Christ earnestly affirmeth in the third Chapter of Iohn Reading and hearing of the Scriptures insufficient without the Spirit speaking thus to Nicodemus Verily verily I say vnto thee except a man be borne againe he cannot see the kingdome of God And againe Verily verily I say vnto thee except a man be borne againe of water and of the Spirite he cannot enter into the kingdome of God The same may be cōfirmed by many other authorities of holy Scripture But let vs proceed After that we are enlightened by the Spirit of God through the reading and hearing of the Scriptures preached vnto vs so that we do in some measure know the right way to saluation and how God is to be glorified haue we thenceforth any power good-will and affection of our selues to lay hold thereon to our owne comfort and to prouoke our selues to walke dutifully in the constant obedience of the same to the honour and prayse of God No neither vnlesse it please the Lord vnto the enlightening of our minds to adde a second grace of the same his holy Spirit which is the renewing of the heart for as the Apostle Paul saith in the 2. Chapter to the Philippians It is God which worketh in vs both the vvill and the deed euen of his good pleasure Tell me now Are we in any danger so long as we remaine in the ignorance of the holy Scriptures of God albeit according to our owne opinion we haue a good meaning and do zealously serue God after our owne blind deuotion There is no doubt but we are in very great and certaine danger of the wrath of God so long time as we so abide specially if we despise wisedome and instruction as we reade in the first Chapter of the Prouerbs of King Salomon verse 22. c. And in the first Chapter of the 2. Epistle to the Thessalonians from the 6. verse I pray you let vs turne to these places and let vs consider of them Now for so much as it shall go so fearfully with those that be ignorant and for want of knowledge do not obey the Gospell What shall we say of those who hauing great knowledge so as they can discourse readily vpon all points of the Religion of God yet haue for all that no care nor conscience to obey his will but follow their owne wicked lustes Ignorance of the Scriptures damnable so is knowledge without obedience are not all such in a most fearfull estate Our Sauiour Christ sayth that he that knoweth his maisters will and prepareth not himselfe neither doth according to his will shall be beaten with many stripes Luke Chapter 12. the 47. verse No excellency of knowledge is of any reckning before the Lord if obedience go not withall reade Matth. 7.21 c. and 1. Cor. 13.1 c. Yet one thing more Did God create mankind thus ignorant and sinfull and miserable also through sin in the beginning of the creation No nothing so but wise righteous holy and happy in a measure of perfection conuenient and meete for them as it is declared at large in the first and second Chapters of Genesis It is true for in that it is written that God made mankind according to his similitude and likenesse all which you haue answered is comprehended as we may further perceiue by that we reade Ephesians 4.23.24 and Coloss 3.10 How then came all vanitie and sinne with so great and lamentable confusion and miserie as it is now come into the world and is most wofully fallen vpon mankind aboue all earthly creatures here below It is fallen vpon vs all thorough the willing apostacy and falling away of our first parents Adam and Eue from that holie knowledge faith feare loue odedience and happinesse wherein the Lord of his infinite goodnesse had set and placed them they harkening to that lying enticement and most malicious and crafty temptation of the Diuell Who is this Diuell you speake of A wicked spirit who being created of God a good holy blessed Angel did not keepe that his first estate the glorious place of his abode but of his owne accord corrupted himselfe through sinne and many thousands of the Angels together with himselfe and so became an enemie to Gods glory and a most wretched deceiuer and murtherer of mankind What ground of these things haue yee in the holy Scriptures They are set foorth and declared at large in the vvhole third Chapter of Genesis Mans creation by God his fall of himselfe by the Diuell How should there be any proofe of these things specially touching that which ye answere concerning the Diuell in that Chapter seeing though you reade it throughout you shall find there no expresse mention at all made of the Diuell That vvhich is
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
through the grace of God though not in full perfection Phil. 4.11.12.13 I haue learned saith the holy Apostle in what estate soeuer I am to be therewithall content I can be abased and I can abound and to be full and to hungry to abound and to haue want I am able to do all things through the helpe of Christ who strengtheneth me For the second point reade 1. Thes 5.7.8.9 and 1. Pet. 1.22 For the third point consider the nature of true loue that it is farre from minding euill against a mans neighbor as 1. Cor. 13.5 Loue thinketh not euill that it deuiseth how to do good Isaiah 32.7.8 The liberall man will deuise of liberall things The contrary is seuerely reproued 1. Iohn 3.17.18 and Iames 2.8.9.14 c. Reade the places For the fourth point reade Rom. 13.15.16 Reioyce with them that reioyce and weepe with them that weepe Be of like affection one to another Naturally euery man aspireth to be his owne as entir and whole in himselfe as may be that he may stand in need of none nor be combered with the care of any c. This is the naturall study and corrupt desire of vs all But the Apostle Paule guided by the holy Spirit of God teacheth vs all both by doctrine and by example another manner of lesson he counting himselfe a detter to all men both Iew and Gentile Rom. 1.14 So ought we likewise to account our selues according to our gift place and calling Consider also the example of the same Apostle in his excellent measure 1. Cor. 10.33 and 1. Cor. 7.13 c. chap. 11.28 29. 1. Thes 2.8 Consider also the example of Nehemiah chap. 1. verses 1.2.3.4 c. and chap. 2.3 c. For the last point consider the example of the Apostle Paule Rom. 7.24 O wretched man that I am Reade also Acts 8.22 Hitherto what is forbidden and contrariwise what the Lord God commandeth in this his tenth Comandement The equity is next to be considered How may that be discerned of vs The equity of this Commaundement may be discerned two vvayes First in respect of God Secondly in respect of our selues Shew therefore in the first place how it may be discerned in respect of God In so much as the Lord our God is the soueraigne iudge The Equitie not onely of mens actions and determinate purposes but also of their vnsetled thoughts and motions yea seeing he is the Creator of mans person and nature it selfe vvhich also he made very good and perfectly vvell disposed in the beginning of the creation it is very equall and meete that he should both forbid and also condemne the most secret corruption of nature vvith all immediate fruites thereof as vvell as the outward actions seeing the one as well as the other do proceed from the Diuell through mans owne default and also that he should on the contrary require and command all that originall righteousnesse and perfect disposition of nature and of all the powers thereof which he had at the first most graciously giuen It must needs be acknowledged most iust and equall indeed For what reason can there be that the righteousnesse of God should giue place to the lustes of the Diuell and to the corrupt will of man such as are all the lustes and motions of sinne according to the reproofe of our Sauiour Christ Iohn 8.44 Ye are of your father the Diuell and the lustes of your father ye will do The Law also must be agreeable to the nature of the giuer He therefore being most spirituall yea spirit it selfe must needs in all equity giue a most spirituall Law binding the most secret motions and powers of the soules and spirits of all his subiects His Law in all equity must in this respect exceed all humane Lawes of the most wise and iust Law-giuers whosoeuer For they can take no further knowledge of difobedience but from the disloyall actions or speeches of their subiects otherwise they haue no ground to proceed against them for the secret intents and motions of their minds how dangerous and traiterous soeuer they be Neither indeed is any creature in his owne right Lord ouer the soules and spirits of men This soueraignty belongeth only vnto God Shew therefore in the next place how the equity of this Commandement may be discerned in respect of our selues If we should not begin our obedience to God from our inward thoughts motions yea euen from a renewed inclination of the very spirit of our mind we could not possibly performe either any true obedience vnto him or any true loue or duty toward our neighbour It is true it should be only an hypocriticall and pharisaicall obedience and a dissembling loue which he can take no pleasure in God loueth truth in the inward parts Psal 51. He requireth the heart especially Prou. 4.23 Neither can he abide that it should be withheld from him Matth. 15.7.8.9 Reade also Rom. 12.9 Let loue be without dissimulation And 1. Peter 1.22 We must loue brotherly without faining and with a pure heart feruently It is a singular benefit to haue a most subtile and dangerous enemy discouered vnto one Such an enemy is this wicked lust Ephes 4.22 1. Pet. 2.11 Iames 4.1 2. Tim. 2.22 And beside the most prosperous fight and incounter against sinne is in the first thought and motion of it for otherwise it gathereth strength and is according to the proceedings of it so much the more hardly vanquished afterward The speciall equity of this Commaundement iustifieth the speciall curses of God threatned against the transgression of it These curses are now to be considered Shew what you haue bene taught concerning this point Like as the transgression of this Commandement is the roote and cherisher of all sinne and the extinguisher or rather as the barre of a strong fortresse vtterly to let and hinder all goodnesse and loue toward our neighbour and therewithall likewise all loue and good dutie to God for as the Apostle Iohn saith in the first Epistle chapter 4.20 Hovv can he that loueth not his brother vvhom he hath seene loue God vvhom he hath not seene so it openeth a passage for the curses of God against all the sinnes forbidden in the vvhole Lavv to enter in and to ouerflow all like to the increase and gathering together of many vvaters till they grovv to a mighty and raging floud such a one vvhereof vve reade in the holy Prouerbe that it leaueth no fooode A good reason answerable to the nature of this sinne the which as it groweth in offence so it procureth the increase of the punishment against it selfe The Curses according to that gradation which the Apostle Iames vseth chapter 1.15 When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death And that this sinne is the mother-sinne and breed of all the rest reade Rom. 7.5 The motions of sinnes which are by the Law to wit through the corruption of the