Lectures Upon Exodus 20, Lecture 7
¶The ſeuenth Lecture vppon the 14. verſe.
14 Thou ſhalt not commit adulterie.
WE hauehave learned alreadie, that the louelove whiche we owe to our neighboure ſtayeth not in his owne perſon alone, but proceedeth vntounto other things that bee precious and deere vntounto him: in the which if he ſhall by vsus be annoyed, foorth with in ſo doeing we ſhalbe conuict to be voide of louelove and charitie towardes him. For the excuſe is vaine and childiſh to ſay we louelove the man, when we ſtick not there to vexe him, where we knowe it cannot be but that ſome greate griefe of heart will come vntounto him.
He that loueth a man in deede, dealeth tenderly with all thoſe thinges that are eſpecially liked of that man: fearing moſte of all there to offend, where he vnderſtandeth that he may the ſooneſt diſpleaſe. And becauſe nexte to a man him ſelfe, his wife ought to be moſt deere vntounto him, the wrong that is done to any therein, cannot but hauehave the next place vntounto the ſinne of murder.
The greatneſſe of this ſinne of whordome ſhall then better be diſcerned, when wee ſhall bring our minde from that account which is made of it with man, vntounto that iudgement whiche the moſte iuſte GOD hath ſet downe of it in his worde.
It hath beene obſerued in all times, and is to be ſeene at large in the olde Teſtament, that the ſinne of adulterie and vncleanneſſe hath then abounded moſte, when for their idolatrie the people hath beene vnderunder the greateſt diſpleaſure of the Lorde.Rom. 1.24.26.27. And if to be giuen vp to this & ſuch like kindes of vncleaneſſe hath bene the puniſhment of that moſt greeuous ſinne of idolatrie, we may ſoone coniecture in what account it ſtandeth before the Lorde. For it cannot be holden for a ſmall offence before him, which he in iuſtice taketh to be a due puniſhment for the greateſt ſinne.
The holie Ghoſte maketh the crime of theft, a ſmall matter in reſpect of the offence of adulterie: affirming theft to be ſubiect neither to the like infamie and reproche with men, neither yet to the like greeuouſneſſe of puniſhment from the Lord. And therfore when he hath ſpoken of the puniſhment that is due for theft, amplifying the other crime aboue it, hee vſeth theſe wordes: But hee that committeth adulterie with a woman, Pro. 6.32.hee is deſtitute of vnderſtanding: hee that doeth it, deſtroyeth his owne ſoule, hee ſhall finde a wounde and diſhonour, and his reproche ſhall neuer bee put away.
Thus the adulterer in his wickedneſſe doth both vndermine his owne life, and alſo bringeth ſuche a blot of infamie and reproche vntounto his name, as neuer ſhall be wiped out.
It is not to be meruailed at, if the holie Ghoſte make adulterie a more heynous facte then theft: For therein men rob not others of their goods & ſubſtāce alone, but of their honeſtie & honor. Neither rob they only thoſe yt are borne, but alſo thoſe that are yet vnfaſhioned in their mothers womb: from whom as they take all honour & eſtimation, ſo they procure vntounto them a perpetuall blot of infamie, more and beſides that that by their byrthe they become illegitimate, and cut off from the title and claime of many temporall benefites, which they are moſte cruelly depriued off, before that euer it was graunted them to ſee into the benefite and commoditie thereof: muche leſſe to take any comforte by the vſe and inioying of them.
What the ſtayne was of infamie and diſhonour that baſtards were vnderunder in the olde lawe, may appeare in Deuteronomie,Deu. 23.2. where it is plainely forbidden them, euen to their tenth generation, to beare any office among the people of God. A cruel & heynous offēce to rob ſo many generatiōs of all eſtimation, all place of office & honour among the people of God: yet ſo much more heynous is the crime, becauſe it is done by falſifying of the couenant of marriage, & cancelling of ye bond that was made by the Lord himſelfe, for the perfourmance of certeine dueties betweene partie and partie, beeing ſealed and deliuered in the preſence of God, his Angels, and many other wittneſſes aſſembled for that purpoſe.
Moreouer, the adulterer as much as lyeth in him maketh a ſtewes in his owne houſe, becommeth a bawde to his owne wife, directeth the eyes and heartes of adulterers towardes her, in as muche as it is a puniſhment iuſtely befalling him from ye iuſtice of the Lord, if he ſhall hauehave his owne wife abā doned to ye wickedneſſe, that he hath brought vponupon another. Whiche puniſhment, Dauid him ſelfe (though otherwiſe deare vntounto the Lorde,2. Sam. 16.22. & Sam. 12.11. & .12. and leading his life in vprightneſſe, ſauing in that faulte with the wife of Vrias) was not free from, according as we reade in Samuel.Iob. 31.9.10. Iob alſo (acknowledgeing the iuſtice of that puniſhment) offereth him ſelfe to ſuffer the ſhame thereof, if euer hee ſought to abuſe any mans wife.
But if it ſhall ſo fall out, that a wicked man in this kinde of ſinne ſhall hauehave a godly wife, whome the Lord ſhall preſerue from this euill to yeeld vntounto the wickedneſſe of others, yet is his faulte neuer a deale the leſſe heerein, then if he ſhould hauehave fallen into that extremitie of ſinne, becauſe his deſeruing hath called for that puniſhment from the Lorde, which the Lorde in merciemercy towardes her hath withholden. And in aſmuch as the adulterer depriueth a man of the true comforte of his true and naturall ſeede and poſteritie, can we imagine otherwiſe of the Lorde, but that hee will drawe one ſwoorde or other vppon ſome of his children, that ſhall neuer ceaſſe to purſue them, before it hath driuen them in at the dores of death? Iob (ſpeaking of this ſinne of adulterie) ſayeth, that it is a fire that deuoureth all to deſtruction.Iob. 31.12. So that by this teſtimonie, the houſe of the whooremonger muſt be conſumed, and there is a ſecret fier flaming there, that threateneth to deuoure before it hath done and made a finall end: which men might eaſily ſe by ſundrie experiences in ye world, if there were no word of God to leade vsus therevnto. The hope to hide this ſinne (which bewitcheth the vngodly, & leadeth them into this fire of God his wrath) muſt of neceſſitie be vaine, becauſe the Lorde him ſelfe hath taken vponupon him to be reuenged of thoſe that ſhall dare to breake that bond of wedlock which he hath made. In ye olde teſtamēt the Lord did (by a ſpecial law made for ye purpoſe) take vponupon him,Heb. 13. not only the knowledge, reuealing and puniſhing of this ſinne, euen when it ſhould be moſt ſecretly done without witnes of any other man, yea or certeine knowledge frō the husbād him ſelf, but alſo ye defence and clearing of the guiltleſſe woman, oppreſſed & vexed with the vniuſt ielouſie of her husbād: who might preſēt his wife (whether ſhe were guiltie in deed, or onelyonly in his ielous minde was thought to be ſo, before the prieſt, vntounto that tryall which God had appointed & eſtabliſhed for ye end. After which matter ſolemnized with all the circumſtances therof, as it was appointed in the boke of Num. if the woman were defiled in deed, then ſhould her belly ſwel and her thighe rot:Num. 5.12. if ſhe were not defiled, then ſhould ſhe not only be free from this puniſhmēt, but alſo be bleſſed with fruitfulneſſe, as appeareth in ye ſame place. We ſee how greatly the lord doth abhorre adulterie, taking vponupon him to bewray the cloſeſt dealing in ye wickedneſſe that can be, and alſo what a care he hath of the vniting of their mindes, who are become one by mariage, in ordeyning a law to cure ielouſie, and ſo taking vppon him alſo the defence of the innocent partie. That law is now ceaſed, but that ſame God doth yet remaine, bearing the ſame hatred to that ſinne that he did before, & hath the like louelove to innocencie that before he hath had. So that there is ſmall hope to be had when God is become ye ſearcher him ſelfe: when he who knoweth it, is an vtter enimie vntounto it, and hath profeſſed the reuealing of it, yea and that more is, the iuſt and deſerued puniſhing thereof. It would greatly feare the theefe, if it were noyſed that that man would ſearche him, whome he doeth wel remember to hauehave paſſed by and behelde him, while he was hiding of that whiche before hee had ſtolne. Wee doe not reade through the whole teſtament, the like ſolemnitie in ye ſearching out of any ſinne, neither yet that in any other ſinne the partie ſuſpected was compelled to ſubſcribe vntounto certeine words of execration and calling for euil againſt himſelfe, if he had offended, ſaue onelyonly in this tryall of adulterie: whiche may both teach vsus in what place of ſin to ſet this crime of adulterie, and what meaſure of puniſhment to looke for, after treſpaſſe and tranſgreſſion made in this parte. The puniſhment, whiche in the olde Teſtament was appointed to be executed againſte it by the ciuil Magiſtrate, was death: according as it is written in Leuiticus,Leu. 20.10. The man that committeth adulterie with another mans wife, becauſe hoe hath committed adulterie with his neighbours wife, the adulterer and adultereſſe ſhall dye the death.
In this commaundement is not onelyonly adultery forbidden, which is, when one of the offenders is ioyned or betrouthed to another in marriage, but alſo fornication when bothe the offenders are ſingle perſons. We hauehave learned before, that it is vſuall in the commaundements, vnderunder one kinde of euill to forbid all that bee of affinitie with it, and like in wickedneſſe vntounto the ſame. Fornication is forbidden in expreſſe wordes in Deutero.Deu. 23.17. There ſhall be no whoore of the daughters of Iſrael, neither ſhall there be any whoorekeeper of the ſonnes of Iſrael. The puniſhment of this ſinne of fornication whiche was ſo fearefull among the people of Iſrael, is brought in of the Apoſtle Paule, to bring all men to ſuche feare of God as may reſtraine them from it:1. Cor. 10.8. Neither let vsus commit fornication (ſayeth the Apoſtle) as ſome of them cōmitted fornication, and ſell in one day twentie three thouſand. The life of man beeing ſo precious vntounto our mercifull father, as it is, it can be no ſmall ſinne that prouoketh the Lord to procede in iudgemēt euen to the death of twentie three thouſand. And therefore is this notable puniſhment (notwithout great reaſon) ioyned to fornication, which was the cauſe thereof. For commonly, this ſinne is made as nothing, hauing naturall infirmitie ſet beſide it, in the vſuall ſpeech of men to hide it withall.
But the holy Ghoſte doeth not ſo matche it in his ſpeeche, he doeth not ſet it before our eyes in a cloake of natural infirmitie, whereby we ſhould the leſſe feare it, but putteth vppon it the garment that in deede belongeth vntounto it, euen a cloake bathed with the bloud of xxiii. thouſand men. There is great diuerſitie betweene theſe two cloakes: the one is farre vnlike the other: in the eyes of the holy Ghoſte, this ſinne is fearefully ſtayned with much bloud: in the ſight of fornicatours, there is nothing in it whiche is not naturall and kindely: ſo diuerſe are their iudgements, and ſo great is their diſagreement of their opinions.1. Cor. 6.16. The Apoſtle Paule reaſoneth againſt fornicatours by the worthines of our bodies, whiche are the members of Chriſt: howe great is that abaſing and howe miſerable, to be diuorced from Chriſt, and coupled to an harlot? Dee ye not knowe, (ſayeth the Apoſtle) that hee whiche coupleth himſelfe with an harlot is one bodie, for two (ſaith he) ſhalbe one fleſhe. Moſte certeine it is, that the bodie of an harlot can be no member of Ieſus Chriſte. And the fornicatour, by the teſtimonie of the apoſtle, is become one bodie with her, hauing the ſame coniunction with her in wickednes, that the huſbande hathe with his lawful wife in holineſſe, and by the appointment of the Lorde. There is great cauſe therefore why the holy Ghoſt ſhoulde ſo earneſtly perſuade vsus to flie fornication, making ye 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 hauehave no warrant of his ſafe conducting of vsus vnderunder 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 ye wayes which he hath promiſed to proſper. It doth become a chriſtiā which loketh for merciemercy from Chriſt, to humble himſelfe vntounto all ſuche conuerſation as he is well aſſured that the Lorde imbraceth: that hee may ſtande vnderunder certeyne hope of fauour and merciemercy 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 vsus, and lay ſiege vntounto our good conuerſation to giuegive 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, 1. Cor. 15.33.(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 vsus 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:Epheſ. 5.6. Let no man deceiue you with vaine words, for, for ſuch things commeth the wrath of God vponupon the children of diſobedience. We ſuſpect no danger in theſe thinges: but the onelyonly wiſe God biddeth vsus 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 vnderunder 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 hauehave 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 giuegive them names accordingly, he is conſtrained to name the childe himſelfe, and cal it adulterie: willing vsus 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,Eze. 16.49. that pride, fulneſſe of bread, and aboundance of idleneſſe were the ſinnes of Sodome, that brought downe fire & brimſtone frō heauen vponupon 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 vsus thereby, that we may not mainteine this exceſſiue eating and drinking, proude and wanton attyreing of our ſelues, and ſurfetting, vnderunder 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 vntounto 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 vntounto 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 vponupon vsus, 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, Marke. 7.21adulteries, 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 ye Lorde.
The daunger is not only of the ſoule in time to come, but as experience telleth vsus, 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 vntounto 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 ye 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, yt 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 hauehave 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:Gene. 6.2.3. 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 vnderunder her hand? Or ſhal their cruel careleſneſſe be vnpuniſhed that dare commit heires of ſo great an inheritance vntounto ſuch nources deſtitute altogether of any nouriſhment fitte and conuenient for them.
The learned giuegive 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. 1. Cor. 7.As this choice is the beginning of a godly and chaſte life, ſo louelove and heartie good affection is the thing that doth continue it. For the increaſing whereof it was prouided in the olde Teſtament,Deut. 24.5. 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 vntounto in that lawe,Num. 5.12. which (as we hauehave heard before) was made to cure the iealous affection of the man.
This louelove ſhall then be ſurely continued when either partie ſhall perfourme that which the Lord hath laide vponupon them, humbling themſelues vnderunder ye burden of obedience which he hath charged thē withal:Peter. 3.7. which is: for ye man, (as we are taught by ye Apoſtle Peter) that he giuegive honour vntounto the woman as the weaker veſſel, making a ſupplie of her weakeneſſe, and that want whiche by nature ſhee hathe of many gyftes graunted vntounto man, by his louelove and hartie good affection declared vntounto her, euen as in the bodie of man, the ſtronger members giuegive diligent care and ſupport vntounto 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 hauehave 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 vntounto 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.1. Tim. 2.8.) The man behauing himſelfe thus according to the commandement of God, ſhall do the duetie which to him belongeth,1. Pet. 3.4. to continue a chaſt and godly life. For ye 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 hauehave 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 giuegive fauour vntounto 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 vntounto 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 vntounto their weakneſſe (of a head and guide) acknowledged, (whiche is great vnthankfulneſſe both vntounto God and to their husbande) neither yet that gouernement obeyed, which the Lord hath put them vnderunder, which is intollerable diſobedience. The place therefore that they are in, muſt be acknowledged with all humilitie: and the duties laide vponupon them by the Lorde perfourmed, that there may bee continuance of their godly and chaſte louelove. Thus no occaſion muſt be giuen vntounto ſathan by either of them (thorough alienation of minde and breach of louelove 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 giuegive them ſelues to the dueties of this commaundement, when they ſhall hauehave 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 hauehave all that they require herein, but cutting thē ſhort of that they wold, yea, of ſome part and of yt alſo which honeſtly they might hauehave: alwayes being ſhort, rather than in any reſpect beyond that ye 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 vntounto this gifte and grace of young yeares,Tit. 2.6. a verie profitable meane to driue away vnchaſt conuerſation. Women alſo are exhorted vntounto this temperance, and ſobrietie, and vntounto modeſtie, and ſhamefaſtneſſe which is the roote and beginning of it, by the Apoſtle Paule to Timothie: who willeth in that place,1. Tim. 2.9 that their apparell may ſpeake and declare the ſhamefaſtneſſe of their minde, which dare not put foorth it ſelfe vntounto all that dignitie and degree of countenaunce in their apparell, that moſt lawfully they might otherwiſe clayme. For therefore it is called temperaunce, bycauſe it reſtraineth a man of his libertie. But in this our age, when almoſt all goe as farre as they may, and the moſt part both of men and women a great deale beyond their compaſse, where is this temperance and ſobrietie, which is ſo highly commended in the Scriptures, the verie walles of pure life, and barres of chaſt conuerſation? This may be bewayled of all men, but the diſeaſe is ſo vniuerſall, as it is impoſsible to be cured, if the lord ſhall not put to his mightie hand from heauen. It will be ſayde that it is hard to meaſure theſe indifferent things: but the trueth is otherwiſe, for the holy Ghoſt hath ſent vsus a meaſure and meteyard, euen ſham efaſtneſſe and temperance: ſo that when there is no moderation or temperance, but that by euerie indifferent iudgement, they bee as farre as their eſtate can giuegive them leaue, when there is no ſhamefaſtneſſe, but that they dare bee bolde to goe without bluſhing as farre as their place or abilitie can leade them, maye wee not boldely ſay, that they hauehave left the Lorde his meaſure? and therefore their attire and behauiour muſt of neceſsitie be deformed in his eyes, how wel ſoeuer it be pleaſing vntounto them ſelues.
This temperaunce is to be taught the yonger ſort not onelyonly from the mouth of the elder, but frō their life and conuerſation: that they may be kept in thoſe means which do vphold chaſt behauiour: and therefore the Apoſtle Paule chargeth Titus that he ſtirre vp the elder both men and women,Titus. 2.2 to ſeaſon yong yeares therewith. Although this be the dutie generally of all elder people, yet is it the ſpeciall dutie of parentes to their children, by their teaching and example of life, thus to inſtruct thē. And therefore in Deuteronomie it appeareth, that the woman that had offended in her fathers houſe,Deu. 22.21 (the matter not beeing knowne before marriage) muſt be ſtoned to death at the doore of her fathers houſe. But and if her husband ſhould wrongfully charge her, that he found her not a mayde, after triall made to the contrarie, he muſt pay an hundred ſickles of ſiluer to the father of the mayde. The reward of her innocencie, as well as the puniſhment of her wickedneſſe, reaching vntounto the father, (for ſhe muſt be ſtoned at his doore) telleth vsus what dutie belongeth vntounto the parents, in as muche as they had their parr, as well in the diſhonour as honour that followed the good education of their childrē.
The Lorde in forbidding vsus adulterie, telleth vsus that our nature is inclined therevnto. For what neede wee to be forewarned of that, which we are in no daunger of.
It is required that we peruſe diligētly the courſe of our life, with due conſideration how our intemperancie hath vttered it ſelfe in any of thoſe things which we hauehave nowe learned to be forbidden vsus, and alſo in diligent conſideration, howe prone and tickle our affections be therevnto, that we may in truth come from the opinion of our ſelues, to betake vsus wholy to that perfect obedience of Ieſus Chriſt, to reſt in it as that onelyonly, which can abide the iuſtice of the righteous God: & then in thankful regard of thoſe his mercies, manfully to ſet vponupon our in temperat deſires for the mortifying therof, that the Lord may hauehave the honour of our moderate and chaſt conuerſation. Which that it may ſo come to paſſe, let vsus call vppon our heauenly father, ſaying.