A very fruitfull exposition of the Commaundements by way of questions and answeres for greater plainnesse together with an application of euery one to the soule and conscience of man, profitable for all, and especially for them that (beeing not otherwise furnished) are yet desirous both to see themselues, and to deliuer to others some larger speech of euery point that is but briefly named in the shorter catechismes. By Geruase Babington.

The seuenth Commaun∣dement.

Thou shalt not commit adulterie.

Question.

WHat is the meaning of this commaundement?

Ans. First there is forbidden all adulterie, fornication, and other vncleanesse in our bo∣dies (saith your booke) which néedeth no proofe besides the plaine wordes of the lawe, and that print which in his con∣science euerie one carrieth about: yet hath the author added some for more strength against the frowarde, which I leaue to euerie one to read by thēselues. Secondly there are forbidden all vn∣pure thoughtes, and lustes of the heart. For as in the other commandementes it hath béene sayde, so is it to be thought of againe in this: The lawe giuer is spi∣rituall, and therefore this law. Besides

it is testified in plaine wordes, that not onelie he is guiltie of this lawe which committeth the act, but hee also which looketh vpon a woman and lusteth after her. Thirdly the Apostle placeth chasti∣tie in bodie and mind, and therefore the contrarie is incident both to bodie and mind. Nay in verie truth, man is ra∣ther that, which he is in mind, than that which he is is bodie. The qualitie of the hart is the quality of the man, & therfore an adulterous hart, an adulterous man no doubt, and a breaker of this commā∣dement. Now what a generalitie may this particularitie very profitably teach vs, namely not onely to runne to the outward shew we beare, and to our bo∣die with the actions thereof, when wee would iudge of our selues, but euen to our verie heart, and inward thoughts, to sée how all doeth there, and as there we finde, so to giue sentence. If there be integritie, then so thinke: but if there be lust and adulterie, if there be dissimula∣tion and falsehood, if there be iniquitie & sinne, then according to it let vs thinke of our selues, and say the Lord be mer∣cifull

to vs such & such, for as our harts are, so are we. Moreouer it may giue vs a great light to discrie y^e spirit that gui∣deth the Church of Rome. For if God cō∣demne the thought, how allow they the fact of simple fornication at the least, if not of adulterie, and yet say, they haue the spirit too? Is the spirit of God so va∣riable that somtime he condemneth the thought, & sometimes alloweth the very fact? What an impietie were this to bée said or thought? Therfore strange out of question from the Lord is their spirite. Thirdly in this commandement is con∣demned that thing whatsoeuer, which inticeth to any vncleannes wherof there might many particulars be named.

Que. And I pray you for more plainnesse let it not be greeuous to name some of the chiefe.

Ans. First then here is forbidden all wanton & immodest lookes, for the eye is a vehement inticer vnto lust, as appea∣reth by manie proofes. For thus fell Pu∣tiphars wife into vngodly lusting after Ioseph: for the text saith shée cast her eies vpon Ioseph. Thus came Dauid to

adulterie with Bersabe, euen by disor∣derlie looking vpon her from his house top. Thus fell the sons of God into vn∣lawful loue with the daughters of men, by séeing that they were faire. This cau¦sed Peter to say of the wicked that they had adulterous eyes. And the know∣ledge of it made Iob to take a bonde of his eyes, that they shoulde not looke vppon a mayde. Whereunto for an o∣ther inticement to vncleannesse wee may referre all vndecent and vncome∣lie pictures, the corruption of our eyes, and consequentlie of our heartes, and therefore no doubt héere also condem∣ned. Thirdlie vnchast behauiour such as the Lorde crieth out against by his prophete, saying, that The daugh∣ters of Sion are hautie, and walke with stretched out neeckes and with wan∣dring eyes, walking and musing as they goe, and making a tinckling with their feete, &c. Fourthlie all wanton speach, filthie tales, songs, and sonets of loue & lightnes, lasciuious salutatiōs and such like. For euill wordes corrupt good maners, and there must no corrupt

communication procéede out of our mouthes, but such as is good to the vse of edifying and may minister grace to y^e hearers. As for filthines, foolish talking, iesting, and such like, they are thinges vncomelie for a Christian. Againe, vn∣chast bookes and wanton writinges, who knoweth not howe they tickle to vncleannes? and therfore both they and the reading of them forbidden in this lawe. Sixtly too much showe in appa∣rel, painting, tricking and trimming of our selues aboue conueniencie, it is a daungerous allurer of lust, and there∣fore forbidden.

Que. I could wish yet a litle larger speach of apparell, because I see it is one of the wormes that wasteth at this day the common wealth, that decaieth hous∣keeping, that maketh strait the hande of the master to his seruant, and the Lord to his tenant, and a thing to conclude that the deere children of God cannot ouer∣come them selues in.

Ans. And I will willingly answere your wish with a litle more speach of it, yet not such, as with diligence might

be made, but such rather as I haue at times thought of, & found in some man∣ner effectual. First therefore me thinke y^e very originall of apparel should much mooue a Christian féeling hart. For whē we had sinned, thē were we clothed: whē we had lost our honor, then were we ap∣parelled: so that it is the signe of our sin, the badge of our rebellion, the witnes of our shame, and it remembreth vnto vs, what we shoulde wéepe continually to think, that we haue lost. Now alas how small cause haue we to be proude of such a liuerie? Nay sée the dulnesse of our harts and the absurdnes of our dealing. If a thiefe should be saued frō hanging, with this condition added, that he shold euer weare a halter, were it not a strange hardnes of his hart, if he should so forget his fall, & so glory in his shame testified day & night vnto him by y^e hal∣ter, that he should begin to boast of his halter, to be proud of it, and to make it of silke in sumptuous sort, for an ornamēt to his necke? Truly it were. And so it is in mā a very strange worke of sathan, y^t he should so excéed in pride with y^e thing

the sight whereof shoulde rather pinch his hart with sorowe, than be so exalted euen out of his owne knowledge, w^t ap∣parell, which in truth (speake as a good hart shold féele it) shold humble vs, beat vs downe, & make vs euen with y^e pea∣cocke let our feathers fal for the foulnes of our féet. Therfore I say one thing me think to draw vs to mediocritie in this matter should be the wel weying of the first beginning of apparel. Secondly the spéedie wast of it is something. For how can a good conscience warrant vnto vs such great charge, yea such excéeding charge in a thing so changeable, whē we shal giue an accompt how we bestowed our goods? The matter or y^e forme failes, ere euer our price be halfe answered w^t vse. And there is no estate in earth y^t may warrant a christian man or woman to be a wilful waster of the lords gifts vn∣to thē. Thirdly the misliking of y^e word should make misliking in my hart of ex∣cesse or vanitie in this matter. Now the Lord saith in the lawe: Thou shalt not weare a garment of diuers sortes, as of wollen & linen together. The meaning

whereof was this, he wold not haue thē newfangle, wanton and phantastical in their apparel. The same God crieth out against the Iewes by his prophet that he wold take away y^e ornament of y^e slippers, & the cals, & the round attires, the sweet bals, the bracelets & the bonets, the at∣tyres of the heade & the slops, the head∣bands, the tablets, and the earings, the rings & the mufflers, the costly apparell & the vailes, the wimples, & the crisping pins, the glasses, the hoods & the lawnes. With which in extremitie vsed no dout they had prouooked the Lord, & daily did offend him. Also by an other prophet, I will visit the princes and the kinges chil∣dren, & al such as are clothed with strāge apparell: that is, as imitate the vaine fashions of other countries in any vaine manner. And the Apostle Paul hath a most plaine speach to women, whereby men also may knowe their dutie. I will saith he, that the women araie them∣selues in comly apparel with shamefast∣nes & modestie, not with brodred haire or gold, or pearles, or costly apparel, but as becommeth women that professe the

feare of God with good workes. Which very same words Peter also hath to the same ende. These with many mo such places shew vs the misliking of y^e Lorde of disorder in apparell, & they shoulde I say me thinke make vs mislike also with it. [ 4] Fourthly the sentences of graue and godly fathers, which haue spoken of this matter shoulde not be neglected of vs. And what are they? If the matter of our apparel be too costly, heare what S. Ber∣nard saith: Exterior superfluitas vestiū, in∣terioris hominis inditiū: The outwarde su∣perfluitie & wast of the garment, is an e∣uident token of the inward man (that he is vnreformed.) If the forme & fashion be vnséemely or wanton, then saith the same father, Ʋestiū curiositas deformitatis mentis & morū inditium est, The curiositie of thy garment bewrayeth deformitie of mind & maners in thee. Thus matter & forme being vnséeming, either of thē dis∣credite man & woman, & make their in∣ward hidden corruption appeare to the worlde. [ 5] Fiftly all the worlde knoweth it, and it cannot be denyed that immo∣derate apparell is a vehement intice∣ment to y^e breach of this commandemēt:

and therefore wicked. Castitatis comes frugalitas, The companion of chastitie is frugalitie, sayeth a learned man, and euen in apparell. I would to God, if with a Christian heart anie will not thinke of these two last reasons, yet that they woulde thinke of them with worldly wisedome, & in pollicie weigh them. For there is no man nor wo∣man so farre fallen out with religion, and honestie, but that if they be not such yet they desire to séeme so, and to be so taken. Nowe apparell in matter or forme vnséemely robbeth them of this that they neither séeme nor are thought to be of manie. For touching religion, who can thinke them mortified to sinne within in heart, who so séeme to liue to all vanitie and excesse without in bodie? Who can thinke they are reformed in soule, who are very much aboue their calling vnreformed in showe? Man can not enter to the inwarde heart, but iudgeth euer by the outwarde fruite, and religion within vseth alwaies to shewe men effectes without. For ho∣nestie of bodie, though our hearts neuer

meant any thing contrarie to it, yet doe we by apparel bring our credite in que∣stion, when it passeth our calling and conueniencie. And therefore euen in pollicie, if we care not for Christianitie we should beware. Last of all, modestie in apparell both touching matter, and forme, answereth to the originall of it well, which was to hide vs after sinne, confirmeth by practise that apparell is vaine, liueth according to the named scriptures, escaping the threatned e∣uils, and finding promised good, sa∣ueth our credite out of question, aun∣swereth the grauitie of the gospell, hindreth no pietie (for often vnder an ill garment a good heart is hidden) and lastly is so farre from alluring to lust, that it euen cutteth the throte of it, and very greatly stoppeth it. Sex sunt enim quae incorruptam seruant castitatem: Scili∣cet, sobrietas, operatio, inhibitio sensuum, asperitas cultus, raritas sermonis, euitatio oportunitatis, personae, loci, & temporis. That is, There are six thinges which keepe chastitie vncorrupted: To wit, so∣brietie, labour, restraint of our senses,

coursenesse of apparel, rarenes of speech, and eschewe all of oportunitie, of per∣son, place, or time. O but yet it sticks in our hearts y^e apparel makes a man. In∣déede manie so iudge both of themselues and other, that they are made, and beautified by apparell. But the ve∣rie heathen man shall condemne vs, if we doe so, who coulde thus say, that: Ornamentum est quod ornat, ornat autem quod honestiorem facit. Id autem non aurum, non smaragdus, coccus, sed quae∣cunque grauitatis, pudoris, & moderati∣onis speciem praebent. That is an ornament (saith he) which adorneth vs, and that adorneth vs y^t maketh vs honester. Now that doeth not gould, precious stone, skarlet, but that which giueth a shewe of grauitie, shamefastnes, & moderation. And thus now let it suffice a litle to haue answered your desire touching apparel, pretermitting y^e iudgement of God vpon Herode euē then when he was most roy∣ally clothed aboue all other times, with many thinges mo, which to this ende might be brought. And this I pray you take not spoken to drawe all to an equalitie, or yet anie from the thing

that is méete for their calling, but to kindle care in all, that wee deceiue not our selues with our calling worldlie so much, that we forget our calling to God, to his gospell, and to his mercies so ma∣nie in Iesus Christ, and what is conue∣nient for the grauitie and excellencie thereof. This is my meaning, and this is my ende.

Que. Now then proceede I pray you to recite such other prouocations to the breach of this commaundement as you knowe.

Ans. These prophane & wanton stage playes or interludes, what an occasion they are of adulterie and vncleanenesse by gesture, by spéech, by conueyances, and deuises to attaine to so vngodly de∣sires, the world knoweth with too much hurt by long experience. Vanities they are if we make the best of them, and the Prophet prayeth to haue his eies turned away by the Lorde from behol∣ding such matter: Euill wordes corrupt good manners, and they haue abun∣dance. There is in them euer manie dangerous sightes, and wee must ab∣staine

from al appearance of euill. They corrupt the eies with alluring gestures: the eyes, the heart: and the heart, the bodie, till al be horrible before the Lord. Histrionicis gestibus inquinantur omnia: (sayth Chrysostome) These players be∣hauiour polluteth all thinges. And of their playes he saith, they are the feasts of Sathan, the inuentions of the deuill, &c. Councels haue decréeed verie sharp∣ly against them, and polluted bodies by these filthie occasions haue on their death beddes confessed the daunger of them, lamented their owne foule and gréeuous faulles, and left their war∣ning for euer with vs to beware of them. But I referre you to them, that vpon good knowledge of the abominati∣ons of them, haue written largely & wel against them. If they be dangerous on the day time, more daungerous on the night certainely: if on a stage, & in open courtes, much more in chambers and priuate houses. For there are manie roumes beside that, where the play is, & peraduēture the strangenes of the place & lacke of light to guide them, causeth

errour in their way, more than good Christians should in their houses suffer.

Que. What else?

Ans. Dancing againe is in the num∣ber of vaine pastimes, and the allure∣ments to vncleannesse, as much experi∣ence hath too wel proued. The scriptures checke it, the fathers mislike it, the coū∣cels haue condemned it, & the proofe of Gods iudgementes vpon it biddeth vs beware. Instrumenta luxuriae tympana & tripudia, sayth one, the inticers to lust are pipinges and dancinges. Laquei sunt & scandala non solū saltatoribus, sed specta∣toribus. They are snares and offences not onely to the actors, but also to y^e behol∣ders. Iob noteth it as an olde practise of the deuil to occupy men withall, & as an ancient exercise of the wicked, that they should daunce. Vpon which wordes a godly writer sayeth: that from the ta∣bret and the flute, which in themselues are not vnlawefull, they come to daun∣cing, which is the chiefest mischiefe of all. For there is alway (sayth he) such vnchast behauiour in dauncing, that of it selfe, and as they abuse it, (to speake

••he trueth in the worde) it is nothing else, but an inticement to whoredome. In the gospell the spirite of God noteth it in a wicked woman as an immodest thing, & of a damnable effect in her wic∣ked father Herode to dance. And such as interpret the place are not afraide of these words, that it was meretriciae lasci∣••iae turpis nota nubilis puellae saltatio. That is, that for her to dance beeing a maide for yeares mariageable, was a note of whorish wantonnesse. For whosoeuer (saith he) hath a care of honest grauitie, he euer condemneth dancing, and espe∣cially in a maide. Againe hee calleth it spectaculum familiae Regiae probrosum. A dishonorable sight in a kings house: with manie speaches moe of mislike. Sirac a wise man, and of great expe∣rience, biddeth a man not to vse the companie of a woman, that is a singer and a dauncer, neither to heare her, least hee bee taken with her crafti∣nesse. The godlie Fathers as I saide mislike it. For saltatio ad adulteras, non ad pudicas pertinet, saith one of them: Dauncing belongeth to adulterous

and not to honest women. A sharpe spéeche: Yet was this graue father not afraide to speake it. Saltatio barathrum diaboli, sayth an other: dauncing is the deuils hell. And we heare spéeche of Ia∣cobs mariage (saith he) in the scrip∣ture, but not a worde of anie dauncing that was at it. Mira collusio sayth an o∣ther, Saltat diabolus per puellam: It is a strange iugling, when wee thinke the maide doth daunce, and it is not so, but the deuill in her, or by her. The coun∣cels haue condemned it as others haue at large shewed. And verie Tullie could say, an honest man would not dance in an open place for a great patrimonie. For the iudgementes of God vpon this vaine pastime, it is strange which Pan∣taleon noteth out of Crantzius, that in Colbecke a towne in Germanie, cer∣taine light persons hopping and daun∣cing in the Churchyearde of S. Magnus, beeing by the minister admonished to cease, and not ceasing, did for a long time (not able to stay) runne rounde a∣bout, and at last fell all downe dead. But because others haue so largelie

writ against this vanitie, I say no more of it at this time, but wish vs to consider that it is an inticement otten to adulterie, and therefore in this com∣maundement forbidden. And as for anie dauncing that wee reade of in the scriptures to haue béene vsed of the godly, we must vnderstande, that their dancing was euer a sober modest motion, with some song vsually to Gods praise, and men by themselues, women by themselues. Which nothing will warrant our custome and guise in these daies.

Que. Are there yet anie moe allure∣mentes?

Ans. There are yet many mo. But I may not in this sort stande vpon them. Gluttonie & drunkennesse, with houses of open whoredome, your booke nameth and proofes for them. Idlenesse also is an other meanes, the vowe of chasti∣tie, the deniall of seconde mariages, the going of men in womens apparell, and women in mans apparell, with a number such. This onelie must I say, and so conclude this negatiue part of

the commaundement, looke whatsoe∣uer, it is, that we can sée to bee anie allurement, anie occasion, or meanes to vncleannesse, all that is condem∣ned in this commaundement as much as the verie act of adulterie, which heere onely is expressed. Then howe the holie Pope of Rome can warrant by the worde of God the erection and continuaunce of his stewes, iudge you, although his gaine be neuer so much thereby. Nay howe could that mon∣ster Sixtus the fourth warrant the erec∣tion of a stewes of both kindes, that is both of women and men, whereby 20000 and some yeares 40 thousande ducketes came to his coffers? Or the whole Church of Rome so like of, and so diminish the sinne of fornication? Can this their spirite that guideth them, be the spirite of GOD, when it condemneth not the act, whereof God condemneth all occasions and al∣lurementes? No, no, the Lorde giue vs eies, and then haue we markes suf∣ficient to bewray them by.

Que. Thus then may we see what we

••re forbidden in this lawe: nowe I pray you adde something of the thinges we are commaunded in the same.

Ans. For this matter your booke an∣swereth well, that as wee are forbid∣den in it all vncleannesse, and all in∣ticementes to the same: so on the other side we are commaunded to kéepe our bodies and soules chast, and pure as temples of the holy ghost, or if the guift of chastitie be not giuen vs, then to vse the lawefull remedie appointed for vs by God, which is mariage. Concer∣ning therefore chastity we are to know, that verie greatly the scripture layeth downe Gods liking of it, and with many wordes exhorteth vs vnto it. This is the will of God (sayth the Apo∣stle) euen your sanctification, and that you should abstaine from fornication, ••hat euerie one of you should know how to possesse their vessels in honor and ho∣••inesse, & not in the lust of cōcupiscence, euen as y^e gentils, which know not God. And in an other place, Seeing (sayth he) that we haue these promises dearly belo∣ued, let vs clense our selues frō al filthines

of the flesh and spirite and grow vp vn∣to all holinesse in the feare of God. And againe the same Apostle beseecheth the God of peace to sanctifie them through∣out, that their whole spirit, and body, & soule may be kept blamelesse til the day of the Lorde Iesus Christ. Manie such as these are there, all which our vner••ring Papistes take and expounde of sin••gle life, and will haue them, so manie testimonies of the same to excell mari••age. But their bould speaking is no•• euer sounde proouing, and therefore w•• stay to beléeue them.

Que. In other matters indeede we haue good cause to refuse them, but in this (giue me leaue to speake as I thinke being readie to learne if I erre) me•• thinke we are not to mislike so much o•• their speech. For, surelie it cannot be denied, that the single life is farre aboue the maried. The scriptures you knowe haue manie speeches to this ende.

Ans. Well then, for your better satis••faction it will not be amisse, if we a litl•• consider the course of this errour. And first I pray you marke, that during al••

the time of the olde testament they dare not, nor do not say, that single life pas∣sed mariage in excellencie, but contra∣rie to be fruitefull and stored of children was a blessing, and to be otherwise was a reproch vnto them. Therefore this perfection and excellencie of single life, they set it to be but nowe in the time of the gospell. Where let vs also beginne, and going with them, sée whether it be so or no. We consider then and sée, that as the Lorde is holy himselfe and pure, and therefore hath euer liked and loued all holinesse in his children, and by name this cleannesse of bodie and mind, which we speake of: so on the otherside Sathan being impure and filthy, hath euer sought and laboured to worke the like in vs, and by name to drawe vs to impuritie of flesh and staine of minde in this behalfe. The Lorde hath had euer his meanes to worke the one: Sathan hath had his againe to bréede the other. The Lorde by his word and spirite, and what else it pleased him to vse: Sathan by sundrie also verie forcible wayes wrought the contrarie. Some hee so

mightily hardened, and strangely ouer∣came, that euen contemning the Lord and his threates, and smoothering what in their owne consciences at anie time they founde contrarie to it, gaue them∣selues ouer as it had béene brute and sauage beastes to all lust and vnclean∣nesse without remorse. Of these spake the Apostle to the Ephesians saying: That they being past feeling gaue them∣selues to all wantonnesse to worke vn∣cleannesse euen with greedinesse, where the worde hee vseth is verie significant. And againe to the Romans he saith, that God gaue them vp to their hearts lustes vnto vncleannesse, to defile their owne bodies betwixt themselues, yea he gaue them vp to vile affections. For the wo∣men changed the naturall vse into that which is against nature. Then sheweth he the meanes and way, whereby all this was wrought in them. For a man would thinke y^t euen reason and natur•• should kéepe vs from such pollution▪ They regarded not (sayth the Apostle) to knowe God, and therefore God de∣liuered them vp into a reprobate mind

to doe those thinges which are not con∣uenient. That is, God suffered Satan so to harden their heartes and to de∣priue them of the vse euen of naturall light, as that those thinges séemed but sportes vnto them, and matters of small weight, which otherwise would haue feared them euen to thinke vpon. The prophet Ose séemeth to alledge the very same manner of procéeding of Sathan in those that know God. When he saith of Israel, that whoredome and wine and newe wine tooke away their heartes. That is, their iudgement and vnder∣standing, their conscience and féeling, whereby they should abhorre so displea∣sing a life before the Lorde. And what meaneth Salomon when he saith, that The young man followeth the intice∣ing harlotte to her house as an oxe to the slaughter, but euen this, that by the subtill malice of Sathan hee is depriued of sense to decerne whi∣ther hee goeth, and what his fall will be? So then I say one meanes whereby Sathan in times past drewe men from chastitie, the vertue of this

commaundement, to lust and impuritie the breaches of the same, was by dulling their heartes in most fearefull manner, that they felt not sinne to be sin, no not euen verie great and gréeuous sinnes to be anie at all. An other meanes was by instilling into their mindes an opinion of indifferencie in these matters, and that God (so he were serued in spirite of them) passed not for their bodies, but left them in some sort to themselues, to vse to their pleasures. This (to o∣mit a multitude of heathen histories, as also Simon Magus whome Austen noteth a defender of this doctrine) may appeare by that decrée of the Apostles, that the Gentilles should abstaine from fornication, as also most euidently by the epistle of Paule to the Corinthians, who thought of this matter as of a méere naturall thing, so lawefull for them as either to eate or drinke, so they reserued their soules and spi∣rites to worshippe GOD. But the Apostle sheweth it to be farre other∣wise, and with manie vehement re∣petitions of the duties of their bodies,

impugneth so vile a conceite of liber∣tie to vse them vnto lust. Hee hath created your bodies saith the Apostle, aswel as your soules, and therefore you must glorifie him aswell in bodie as in soule. Hee preserueth also the one as∣well as the other, the bloude of Christ was shedde aswell for the one as the o∣ther to redéeme it from death, they are both indifferentlie the Temples of the holie ghost, they are both the mem∣bers of Christ, and at the latter day they must both by Christ be raysed, the body then to be ioyned to the soule, which be∣fore liued separated, and therefore as∣well in bodie as soule God must be glo∣rified, and both of them from filthie lust and pollution kept chast. Manie moe are the reasons of Paul in that Epistle to driue the Corinthians from this de∣testable conceipt, that fornication was a matter indifferent, and chastitie re∣quired not so much in bodie as in mind. But I referre them to the diligent rea∣der himselfe to marke, and thus much onelie note to shew the meanes where∣by Satan in those dayes preuailed so

much to draw men to the breach of this commandement. A thirde meanes wee reade of which argueth not a litle the dulnesse of man, & the boldnesse of satan if once he get any vantage. Euen y^e verie word of god abused to confirme y^t which neither God nor his worde could euer a∣bide. In the Apocalips, mention is made of y^e Nicolaitans sinning in this respect most fearfully: & it is also by learned mē recorded how Nicholas the first father of y^e filthinesse fel into grosse & most fearful sinne. Clemens & Eusebius say that he did it of méere simplicity to remooue frō him the suspition of ielosie, and to giue a testimonie vnto the worlde, that hee was not, contrarie to the profession of a Christian, too much addicted to anie earthly thing, since it is writen, that he which hateth not father or mother, wife or child for Christ, cannot be his disciple: and no man can serue two maisters, with such other places most wickedly wre∣sted to bring in a most horrible conclusi∣on. Carpocrates and his sect through their abominable life was warranted by that speach of Paul, that anger & tri∣bulation

shalbe vpon euerie soule that sinneth. Sée say they, how he saith vpon euery soule, not vpon euery body, so that our bodies we may vse as wee list. O∣thers vsed these places: We are not vn∣der the law, but vnder grace. Iusto non est lex posita, There is no law for the iust, and such other. By all which things it is ap∣parant how mightily Satan hath bent his force to draw men to the pollution of their bodies, and to vncleannesse forbid∣den in this commandemēt. Now marke stil I pray you y^e course of this matter, & sée how as y^e Church of God euer with∣stood this worke of satan in measure, & sought to establish honest life & chast be∣hauiour, as I haue before shewed: so in the beginning of y^e gospel especially (as most cause was giuen through the abū∣dance of y^e contrarie sin) verie vehemēt∣ly, & sharpely was condemned y^e libertie of lust, & filthie affection, which then ru∣led, & on y^e contrariy side was vrged cha∣stitie, chastitie, with reasons laid downe for y^e excellēcie of it, & the cōmandemēts of god for it. And indéed so zelously, so di∣ligētly, & so effectually was this done by the

godlie teachers of those times, as that Satans subtilties preuailing so much before to the contrarie, beganne to loose their strength daily more & more. For the hardnesse of mens heart through which sinne so greatly increased, was turned into softnesse, and Christian fée∣ling: their ignorance which accompted so foule a sinne an indifferent matter, was dailie diminished and turned into knowledge: their iudgements before a∣bused with showe of scriptures to con∣firme their euill, were bettered by the spirite of light to perceiue and sée how fowlie these scriptures were wrested to a wrong ende, and howe many ap∣parantlie commaunded the contrarie. So that their consciences being quick∣ned, their eyes opened, and their vn∣derstanding augmented by continuall and godlie teaching, lust waxed lesse or at least more orderlie to the show of man. For it brake not out in such con∣fused manner, as before, to all and eue∣rie one, that was liked, and might bee obtained. Nowe then yet sée a di∣uell. When he sawe his kingdome in

men thus euery day fal to ruine through diligent exhortations vnto chastitie, so that he was not able to deale with men as before, & to make thē litle accompt of actuall pollution as hee had doone, what deuiseth hee yet still to continue his venime in mankinde? Surelie euen this (note it and wonder) hee himselfe falleth to preach and teach chastitie al∣so by his ministers, and to extoll it to heauen. But howe? Not as he should I warrant you, but as it best serued for his wicked intent. He doeth not teach men to kéepe bodie and mind pure from all vncleane actions or conceiptes, but he laboreth to perswade that outward continencie of bodie (what broyles of scorching lust soeuer the minde abideth) is an holie thing before God, of it selfe acceptable, and meritorious. Hee doeth not teach men that there is an accepta∣ble chastitie in godlie matrimonie, if y^e gift of continencie bee not giuen, but vnto certayne persons hee flatlie forbid∣deth it, as not tollerable, and general∣lie in all hee doeth note it as culpable, preferring single life in dignitie, holi∣nesse,

& merite before it in al men. Thus taught his scholer and instrument Mar∣cion the heretike about the yeare of Christ 133. publishing and teaching, that the coniunction of man and womā euen in matrimonie was sinne, that it pro∣céeded or was inuented of a contrarie God, that women wholy were y^e worke of the diuell, & men also the one halfe of thē. He would alow none to be baptised, vnles they either were single or would promise euer after to be so, &c. To this end againe stepped vp Tatianus and his crew about the yeare 142. and he at the first aswel as Marcion condemned ma∣trimonie altogether also, but afterward he drew in his speach from openly tou∣ching it anie more, and vnder the high commendation of single life priuily pin∣ched at the stayned estate of wedlocke, and sought to make it hatefull. Where∣upon his folowers were called Encra∣tites. After Tatianus came Montanus a∣bout the yeare 145. who suffered first mariges in such as were weake, but cō∣demned the seconde as intollerable in any. Then followed Manicheus and his

••••rt, & they gaue to the ruder sort as they ••••lled thē, leaue to marrie, but for such 〈◊〉〈◊〉 were of any credit amongst thē, and ••••owē as they say to any perfectiō, they ••ight not in any wise marrie but liue ••ast. Thus began y^t opiniō of single life 〈◊〉〈◊〉 excel y^e other euen by these steps. Frō ••hēce diuers godly fathers receiued in∣••••ction, as Tertullian, Hierom, Origen, ••lement, Nazianzene, w^c others falling ••ery far with these heretikes into a mis∣••iking of y^e ordinance of god against in∣••ōtinency, & into an ouer great opinion ••f single life. Then frō a thing cōmenda∣••le in all men, it was brought at last to ••e a thing necessarie in some men, & so ••rew more & more dailie. Then did ne∣••essitie to obserue what infirmitie could not obserue, cause much secret & very of∣••en, euen vnnaturall & fearefull pollu∣tion, whereby it fel out, that by this sub∣till slight of his, to extoll chastitie, and to place it only in single life, satan brought as great an haruest into hell, as before with his other named meanes.

Que. Thus then by this storie I see howe this opinion began of single life,

and howe subtillie Satan transforme•• himselfe into an Angell of light, but ye•• I see nothing why single life is not bet••ter than matrimonie.

Ans. That is straunge, séeing b•• the storie it is apparant, that durin•• the time of the olde Testament, ther•• was neuer such a thought amongst th•• children of God, but euen the quit•• contrarie, and secondlie euen vnder th•• Gospell it sprung from such teacher•• as Marcion, Montanus, Tatianus, and other heretikes. But if yet we would•• more fullie bee setled, let vs duely we•• what the scripture saith of godlie ma••trimonie, and then shall wee sée whe••ther chastitie bee onely in single life, o•• whether wee can finde anie grea•••• praise of it and acceptaunce before Go•• than of marriage, or no. First then I pray you, let vs consider what in th•• gospell is saide in matrimonie: to wit•• that those whome God hath ioyned to••gether no man ought to put asunder▪ Surelie if God ioyne them, then is th•• life accepted, and not vnchast befor•• him. Againe euerie man hath his pro∣per

guift saith the Apostle speaking of this matter, some to marry, and some to ••iue vnmaried. Whereof we may true∣••y conclude, that if to marry bee the gift of God aswell as continencie is, then is ••t aswell accepted of him, & no way can ••t be vnholy. Againe in the same place ••t is said, that the vnbeleeuing husband ••s sanctified by the beleeuing wife, & cō∣••rariwise. But that could not be, if ma∣••rimonie were either impure simplie or ••n comparison to single life. In the place ••boue named to y^e Thessalonians, it was generally said vnto all men, & not onely to vnmarried men, that they shold pos∣sesse their vessels in holinesse & honour, & not in the concupiscence of the flesh. Therefore mariage is holinesse and not vncleannesse before God anie iote more than single life is. In the Epistle to Ti∣mothie the forbidding of mariage is cal∣led a doctrine of the diuell, which could not bee if it were a staine to a Chri∣stian man or woman. And art thou ••ounde to a wife? saith the Apostle, seeke not to bee loosed. Which hee woulde neuer haue saide, if in it selfe

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the single life, had béene more holy and good before God than the married. We know also what the Psalme saith, for a blessing shall befall to him that feareth God, namely this: His wife shall be like a fruitefull vine vppon the walles of his house &c. Whereby verie euident it is how the Lord alloweth wedlocke, when he vouchsafeth so to blesse it & speake o•• it. How then dare we say that to be ma∣ried is to be vnchast, or anie way to dis∣please the Lorde? How dare we say the single life in it selfe is better, or mor•• holie? What euer finde we in the wor•• of God more setting downe the praise•• single life, than these haue done the tru•• commendation of godly matrimonie? I•• is noted of many euen vnder the gospel that they were married, but not in a•• the world doe I remember either ma•• or woman noted as liked the better fa•• a single life. Therfore to cut off this di••••course which might verie greatly be in••creased, apparant it is that of those tw•• estates there is no preheminence of m••••rite or holinesse of either aboue the ••••ther, but both of them good and allow••••d

of God in those persons for whome ••hey are expedient. And it is also mani∣••••st, that albeit y^e commanded vertue in ••his commandement be chastitie, yet is ••ot that in single life onely situated or ••n the body alone, but both in bodie and ••inde, both in single estate and double, ••nd aswell in the one as in the other. ••or both of them are capable of the ••••me.

Que. Yet am I troubled still with the ••••eaches of Paul two or three in one ••hapter together, which euidently seeme 〈◊〉〈◊〉 prefer single life before marriage. You ••now the places I am sure, & therefore ••ame them not, but expect your aun∣••were to them.

Ans. Why, it is verie true, and I ••enie it not that Paul in that Chapter ••••eth preferre single life before mar∣••age, but howe I pray you? As more ••••dly, more holie, or more meritorious ••efore God than it? No I warrant you. ••nd yet this is the question.

Que. How then?

Ans. Altogether in worldly respects, 〈◊〉〈◊〉 you may easily sée, if you marke

the places. For first for those wordes in the 26. verse: that to liue single was bet∣ter for the present necessitie, you sée that is a worldly cause, and no matter of more holinesse. For necessitie there ei∣ther signifieth the perils and persecuti∣ons of the Gospell, which in those dayes it was subiect vnto, wherein it were bet∣ter for a man to be single than tied to a charge y^t wold both trouble him to kéepe, & gréeue him to part withal, or els it sig••nifieth the scarsitie of christian wiues 〈◊〉〈◊〉 husbands, as then to be had the gospel being but young, in regard whereof i•• they had the gift to tary, without sinne it were better to be single than matche•• to an Infidel. So that I say this caus•• is altogether worldly. For the second•• speach of Paul in the same chapter, tha•• they which are married shall haue tribu••lation in the flesh, that he woulde hau•• all men as hee was, and that he wishe•• them without care, &c. you sée again•• it is a worldlie cause. For what sign••••fieth tribulation in the flesh there, bu•• either those griefes, cares, hartbreake and sorowes which are incident dayl••

••o married folkes, sometimes obout one ••hing sometimes about an other, as a∣••out their children, about the gouerne∣ment of their familie, about getting or kéeping these wordlie matters, or by reason of contrarie religion, &c. in re∣spect whereof sayth Paul I spare you, that is, I doe wish you frée and single, that you might misse them all, if it might be, and that for the loue I beare you. For his thirde speach, that the married woman taketh care to please her husband, but the vnmarried to please the Lord, no way may it be taken to prooue that none y^t be maried either doe or can take care to please God, for the contrary of that hath bin euidently shewed in the places before: or yet to inferre y^t the vn∣maried doe euer séeke to please him, for experience too much teacheth the con∣trarie: but it onlie showeth thus much, that such as be vnmaried if they be god∣lily disposed, may more fréely and readi∣ly as it were attend their deuotion than others y^t be married, hauing nothing to trouble thē or to distract their cogitati∣ons withal. Which also as you sée is but

an outward respect. And therefore we may now conclude that far was it from the meaning of Paul, to prefer single life before matrimonie, in respect of greater pietie or merite before God, but only in respect of outward incūbrances, where∣of indéede it is much fréer than the o∣ther estate is. Which preheminence and dignitie if it would content ••ur papists, we and they should well agrée: but they will néeds haue virginitie and the vow of single life to be a satisfaction for sins, a deseruing of remission, of the grace of God, of saluation, and life euerlasting: As you may sée in the Catholike confes∣sion of one of their great teachers Petrus a Soto, and may also note in the speach of the bishop to thē that made this vow, who euer answered (after they had pro∣mised) in this maner, Et ego promitto tibi, si haec obseruaueris, vitam aeternam: That is, and I promise thee, if thou keepe these things life euerlasting: That is, if thou liue single &c. Yet sée we Paul who they sai liued euer vnmaried, not to dare once to exhibit his single life to y^e maiestie of God to merite any thing for him, or to

purchase him any fauour, but only and wholy to depend vpon y^e merits of christ Iesus. And we sée not Peter, Philip or a∣nie in the new Testament, y^t were mar∣ried to begge any pardon for it at Gods hand, or to insinuate anie way, any im∣pietie of theirs in so doing. Which yet assuredly they would haue doone, if the opinion of poperie had bin true concer∣ning single life and matrimonie. S. Au∣gustine in his booke of Virginitie hath manie words of the rewardes of matri∣monie, & concludeth thus, that eternall life is giuen of the Lord both to married & vnmarried indifferently. The councell of Gangren thought good to make this canon, y^t if any liuing single for the Lord should in arrogancie & pride contemne those y^t were married, they should be ac∣cursed. Wherefore wee conclude this matter & say as y^e Church of God said in y^t time: Virginitie we cōmend, widow∣hood we praise, & the chast bond of god¦ly wedloocke we honour & receiue. But as for adulterie, fornication, & vnclean∣nes whatsoeuer, either of body or mind, we abhor it & condēne it. Thus then I

I hope you sée how the opiniō of chasti∣tie to consist only in liuing single, sprūg vp euen by the diuell, who knew not o∣therwise how to draw men to vnclean∣nes, being robbed of his former means, than by making them to abridge them∣selues of the ordinance of God against y^e euil. You haue séene also how false this is, and that in godly matrimonie aswel as in single life there is liked chastitie of y^e lord. You haue séene, y^t neither of these estates haue any preminēcie aboue the other in respect of greater pietie, or me∣rit, but both of them alike acceptable to God, if for the parties they be expedient, only in regard of outward incūbrances the one is more frée, thā the other. Last∣ly you sée y^e vertue of this cōmandement opposed to adulterie to be chastitie, but how? not to liue vnmaried, as y^e papistes dreame, but both in mariage, & out of it, to kéepe body & soule vnspotted of filthie lust & concupiscence. The other pointes of mariage it self, of second mariages, of poligamie, of diuorce, & such like, which were in this place to be handled, I think good to cut off, hauing taried alreadie too

••ong in this cōmandement, & to reserue ••hem till some other occasion.

Que. Yet adde some thing concer∣ning the punishmēt of them that breake this commaundement.

Ans. The law of God, as we all may ••ée, punished adulterie with present ••eath: Fornication with mariage of ••he partie if the parentes would, and if ••hey would not, with a dowrie to be gi∣uen. The Athenians punished it with ••eath. This lande of ours in the dayes of Canutus had a lawe to cut off the no∣••es and eares of adulterous women. And for the spirituall punishment of it, ••t was euer, is, and shall be damnation ••f body and soule in the pit of hell with∣••ut repentaunce.

The Application.

NOwe then consider what hath béene said, & euen as we desire true fruit of the worde of God vnto our soules, let vs weigh our ••wne estate in euerie branch of this

commandement. The act of vncleannes howe it can accuse vs, that God doeth know, who hath hell in his hand to cast vs into it, if we haue sinned. And ther∣fore if either with maried, or vnmaried wee haue euer thus offended, let his power be thought of, let hell be feared▪ and so foule a fault from the verie hear•• roote be earnestly lamented. Excuse i•• not with youth, or any circumstaunce▪ cause or occasion in the world, these scof∣fings of the Lord wil not euer be borne▪ in youth we are Gods aswell as in age▪ and in youth we should serue him aswe•• as in age: if we do not, euen youth shall to hell aswell as shall age. Sinne séene and sorowed for, left and forsaken hath pardon promised: but sinne iested at, and played withall hath vengeance threat∣ned. It is y^e voice of a Christian to say I haue sinned, but it is y^e voyce of a repro∣bate to say still I wil sin w^tout remorse▪ The best may offende, but the best can neuer continue offending. And therfore take héede, and if act can accuse vs, let it neuer héereafter be able to blame vs▪ for souden and feareful is the vengeanc••

from heauen that lighteth vpon adulte∣rers. From the act let vs come to the ••nwarde thought, and as it is more pri∣uie and we all more prone vnto it, so let it be more carefullie weighed and searched out euen of vs all. Let vs call to minde with a féeling heart, how foul∣lie, howe fearefully, and how euen con∣tinually we offende the Lorde by our hidden conceites. Howe quickly crée∣••eth into vs an euill thought, and howe swelleth it within, whē it once is there? It worketh within vs, as a thing most strong, & verie fowly stayneth vs, o••ten ••ere we do cōsider it. Yea our negligence in this befalse doth condemne vs before the Lord, and pronounceth against vs that wee feare more men than God. For our outwarde actions we are care∣full of so néere as we can to kéepe the blottes of them out of sight, but our heartes being thinges hidden from the eies of men, we cary litle care ouer them to kéepe them cleane from impure con∣cepts. What man may sée, we are asha∣med y^t he should sée: but which God be∣holdeth our secret thoughtes, we feare

not at all to haue them foule, filthie and wicked. O what a God serue we, that being able to set euerie thought wee thinke visible in our foreheads in great letters, that euerie one which runneth by, might reade them, yet most merci∣fully spareth vs, and is content our secret shame should not appeare to men. Shall we still prouoke him, shall wee still offende and grieue him? Surely thē hotte wil be the wrath at last, which so long his mercie hath withhoulden. Wherefore to conclude this matter, e∣uen as we loue the Lord and our owne health, let vs sée and weigh how déepely this lawe against impure thoughtes is able to charge vs, let vs consider the cause, if we can find it out, that driueth vs vsually into such hidden sinne, and héereafter as men touched with some Christian remorse, that so good a God should so still be offended, let vs ridde our heartes as we can of the effect, by taking away or at least stopping in some measure the course of the cause. The meanes and allurementes either to the actuall offence, or the thought

••ondemned in this commaundement as we haue heard before, are many and di∣uerse. Sometimes the eyes disorderly wander, and beeing not checked by a Christian conscience that feareth to giue them libertie too long, they become the occasions both of thoughtes and actes, wicked and damnable. Some∣times behauiour vnchast and vnséeme∣ly. Someties speeche wanton, and light stir the hart vp to conceiue that thing, and the wicked fleshe to perfourme it fully, which God and nature abhorre as filthie. The dalying tattles of these courting dayes, the lasciuious songes made by loose mindes, and the wanton gréetinges in euerie place nowe vsed, alas what thoughtes procure they ne∣uer liked of the Lorde, that I may say no worse? Bookes written by vnrefor∣med heartes, and continually redde to the gréefe of God, are they no occasions to fraile flesh, both in thought and déede to offende against this law? God know∣eth, and experience teacheth such soules as ta••t of Christ, that verie deadly poy∣son vnder a false delight, doth this way

créepe into vs. An vnchast looke make•• an vnchast heart, and a rouing tongue beyonde the listes of godlinesse ere eue•• we well knowe what we doe. So sub∣till is the sinne that this way créepeth into our soules. Apparell is next, a most fearefull allurement to the breache o•• this commaundement both in thought and déede, if God once in mercie would open our eyes. So are these stage playes and most horrible spectacles, so is our dauncing, which at this day is vsed, so is drunkennesse, gluttonie and idlenesse, with a number such like, as can witnesse eche one in the world that will weigh them. Nowe what care we haue had of these things the Lord know∣eth, and to our profite if we list a litle we may consider it. Our eyes O Lorde, howe doe they offend through our care∣lesse bestowing of them to their owne desire? Where is the testimonie of truth within vs, that we doe restraine them so soone as euer wee perceiue anie tick∣ling motion arise by them? Where is the counterpane of that bande we haue taken of them that they shall not cause

〈◊〉〈◊〉 to offende? Iob did it, and yet wee ••eaker than hee ten thousande times ••hinke it néedelesse. Alas our folly, alas ••ur security! By this meanes our soules ••••rk in their bane, & yet we care not nor ••ilbe warned. The Lord of his mercie ••••ue vs once the grace to desire it with ••auid and verie hartily to beg it, y^t our ••••es may be euer turned away from be∣••olding vanitie. For the rest which fol∣••owe consider thē well, & let neuer Sa∣••han or selfeloue so stil bewitch vs, that ••e cannot be brought to sée our sin. In ••ehauiour or spéech haue we neuer offē∣••ed? But euer in them both so vsed our ••elues, as y^t neither we nor they whom ••e delt withall may be charged of more ••ightnesse, than became y^e professors of Christ and his worde? Haue wee neuer ••ransgressed in matter or forme of ap∣parel? O y^t we could say it. But in truth we can not. For the contraries aboun∣ding in the eies of al men would giue vs the lie. Light behauiour and alluring ••aliance is euerie where accompted comelie bouldnesse, and good bringing vp: discoursing spéeche to a vaine ende

we count a quality commendable in vs, and the want of it we estéeme simplici∣tie, wheresoeuer we sée it. And there∣fore by bookes to such endes set out, we endeuour to attaine vnto it, and hauing once polluted our spéech (for I will ne∣uer call it polishing) we are neuer bet∣ter than when we haue company to be∣stowe our tales and gréetinges vppon. Our apparell in matter to our power we make sumptuous, and in forme to allure the eye asmuch as wee can. If this be true, in the name of Christ let vs better thinke of it than we haue done. These are allurementes to sinfull lust, and this lawe of God forbiddeth not onely both act and thought, but e∣uen euerie allurement to either of them. What should I speake of stage plaies and dauncing? Can we say in trueth before the maiestie of God that we care∣fullie abstaine from these thinges, be∣cause they tickle vs vp either more or lesse to the breach of this commannde∣ment? Alas we cannot a number of vs. But we runne to the one continually to our cost, when we will not be drawen

to better exercises that are offered frée∣ly, we sucke in the venom of them with great delight, and practise the spéeches and conueyances of loue which there we sée and learne. The other wee vse with especiall pleasure, and God being witnesse to many an one, they wish the fruite of their dauncing to be this, euen the fall of them selues and others into the breache of this lawe. What should I say of gluttonie and idlensse? Doe they not make vs sinne? Good Lorde giue vs eyes to sée, and hearts to weigh the occasions of our fall. The spirite of God hath sayde that these pricked vp the flesh of the filthy Sodomites to that height of sinne, and yet we can imagine they will cause no sinne at all in vs a∣gainst this lawe. And therefore profes∣sing the gospell and integritie of life, yet dare we so pamper, so stuffe, & cramme this rebelling flesh, as if we were gods that could suffer no temptation: we dare gull in wine and hote drinkes con∣tinually, beeing peraduenture both strong and young, and euerie way née∣ding rather pulling downe, than setting

vp. We dare solace our selues in soft beddes too long for our constitutions, and all the day after betake our selues to nothing whereabout the minde might walke, and so escape impure con∣ceptes. Wee dare differ the meanes which God hath appointed for our helpe to liue vndefiled, for euerie trifling cause, and féeling the flesh to arise in dis∣obedience against this lawe euen dayly, yet neither fast wee, nor breake our sléepe, nor labour, nor marrie, nor any way stoppe the course of it. But cer∣tainely as vnféeling men passe on the time and heape vp wrath against the day of wrath for our boulde offending. And yet we hope to be saued, and yet we hope to haue a ioyfull resurrection. But (O déere in the Lorde) it will not be so. For is not this the lawe of God, Thou shalt not committe adulterie? Doeth it not forbidde both act and thought as we haue plainely séene, and euen euerie allurement to either of them? And must not God iudge vs according to his lawe? Nowe then should wee liue, when we haue wit∣nesse

within vs that wee offende his ••aw? Bée not deceiued, but as we feare the losse of bodie and soule for euermore, let vs be warned. Can nothing accuse vs that hath béene sayde? Did we ne∣uer in act or in thought receiue anie staine contrarie to this commaunde∣ment? Haue wee euer had care and power to auoide all meanes? What mouth dare speake it, what heart can thinke it, if it be not brasse or stéele, and as voyde of féeling? Wherefore awake let vs all from our former sléepe, let vs stande vp at last from the dead in tres∣passes and sinnes, and Christ our déere Sauiour shall giue vs light. Let vs ac∣knowledge what this lawe requireth, and what wee should haue doone euerie one of vs. Let vs confesse we haue strai∣ed frō it many a time & way, and are no way able to offer vp our selues righte∣ous, cléere, & innocent to the Lord touch∣ing this lawe, and for the time to come that we shall yet liue héere, O let vs carrie some greater care to obserue his will. We nowe knowe not our actes onely but our inwarde thoughtes

must euer be holy, we now knowe ma∣ny meanes that leade to offence heere∣in, and that euen the meanes must al∣so be eschewed. Nowe then if we liue as in ignorance wee did, scorning at counsell, cleauing to our pleasures, and reiecting the Lorde and his lawe, shall we escape? He that knoweth his mai∣sters will, and doth it not, shall hee be vnpunished? Marke what I say, and pray euer to féele it as the wrath of the king bad heate the furnace seuen times hootter than e••er it was to consume the men that withstoode him to his face for truth: so shall the wrath of God, that made this lawe, cause hell to be hette 70 times 7 times hotter for vs, if wil∣fully after warning, and maliciously after knowledge we oppose our life a∣gainst it. That is, he shall multiply the paines of hell vppon vs for these plea∣sures of our fleshe, that swéete sinne may haue bitter and sower confusion for euermore. Nowe the God of hea∣uen giue vs sense and féeling, the Lorde of mercie touch vs with a taste of sinne by the viewing of his lawe. For

we cannot alwayes liue and thus dal∣ly with our owne soules, neither standeth it with the nature of our God, who is iust finally to forgiue vs though he long forbeare vs, vnlesse we amend. But he must haue his iudgement, and we must haue our torment as sure as we liue. Nowe doeth hee wish vs to consider our wayes, and to turne our feete into his testimonies, his war∣ninges waste, and his wrath increa∣seth if wee settle our selues against him. Yet O howe I feare wee will wilfully doe it? For it is so swéete and so incident to vs which this lawe forbiddeth, that a thousande to one we forsake the Lorde. The allurementes I haue named wee will neuer with∣stande, no, wee will not heare of it that they cause vs to fall. But plea∣sing this fleshe for the time wee doe vse them, wee will neuer espie the paine that will followe them. Yet why should I feare since God is of power to pierce anie hart, and hath pro∣mised to doe it if wee heartily begge it? O Lorde I hope thou wilt worke

with vs, that by this lawe we may sée howe we haue offended thée, and what héereafter we must more eschewe, the one with sorrowe and true remorse, the other with faith and continuall care. Then shall thy Christ and our comfort, who in our flesh fulfilled the lawe for vs, couer with his righteous∣nesse all our sinnes against it. Then shall sinnes past in his bloud be forgi∣uen, and wee by him euer héereafter strengthened. Then we shall order our eyes with a carefull heart, we shall set a watch before our mouth and keepe the dore of our lippes, all false intice∣mentes to forbidden lustes wee shall gladly refraine, and so escape the sinne it selfe the better. This I say good Lorde we shall doe, if thou worke with vs, that is, thou and thy power, and thou and thy mercie shall doe it in vs. Which voutchsafe O father of heauen for thy vnmeasurable & vn∣searchable good∣nesse sake. Amen.

Notes

• The act.
• The thought.
• Math. 5.28.
• Man is that which he is in heart.
• And of Sodo∣mie for the 3. hote moneths
• Gen. 39.
• Gen. 6.
• 2. Pet. 2.
• Iob. 31.
• Esay. 3.
• 1. Cor. 15.
• Ephe. 5.3.
• Apparell.
• Gen. 2.
• Deut. 12.
• Esay. 3.
• Sophon. 1.8.
• 1. Tim. 2.9.
• Read the note of this word in the Testament.
• 1. Pet. 3.3.
• Act. 12.
• Psal. 119.
• 1. Cor. 15.
• 1. Thes. 5.22.
• Iob. 21.11.
• Calu. serm. 80. vpon Iob.
• Math. 14.
• Marlor. ex Calu.
• Syrac. 9.4.
• Ambros. de virgin. lib. 3.
• Chryst. Math. hom. 48.
• in Genes.
• Theophilact. in Mar. 6.
• An. 1505.
• Ezek 16.
• 1. Cor. 7.39.
• Deut. 22.
• For he that will no euill do, must no∣thing doe that longs thereto.
• In king Ed∣warde 4.
• 2. Cor. 7.1.
• 1. Thes. 5.23.
• Want of fee∣ling one meanes of Sathan.
• Ephes. 4.19.
• Rom. 26.
• Ver. 28.
• Ose. 4.11.
• Prou. 7.22.
• Opinion of in∣differencie an other meanes.
• Act. 15.
• V. 13. & 14.
• V. 17.
• The scriptures wrested an o∣ther meanes. Chap. 2.
• Rom. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Matth. 19.
• 1. Cor. 7.
• V. 14.
• 1. Thes. 4.
• 1. Timoth. 4.
• 1. Cor. 7.
• 1. Cor. 7.
• V. 26.
• Rom. 3. Philip. 3.
• Lib. 10. ca. 26.
• An. 333. Can. 10.
• Concil. Gan∣gren. Epiph. tom. 1. lib. 2. baeres. 48
• Deutro. 22.
• 1. Cor. 6.
• Iob. 31.1.
• Psalm. 11••.
• Behauiour.
• Speech.
• Apparell.
• Playes.
• Dauncing.
• Gluttonie and drunkennesse.
• Idlenesse.