against God the father But as fornicators sinne against the whole Godhead so more distinctly against euery person in the Deitie in a peculiar manner As first they sin against God the father by robbing him of the end and honour of their creation For the Lord created our bodies as the Apostle teacheth vs not for fornication 1. Cor. 6.13 but for himselfe not that we should spend our strength in vncleane lusts which is the seruice of sinne and Satan but that we should both in soule and bodie doe faithfull seruice vnto him our Lord and Creator and with all our power and might glorifie his name who is the author of our being Seeing therefore fornicators rob God of his right spoile him of his glorie and as much as in them lieth frustrate him of his end in their creation and in stead of seruing him serue his enemies sinne Satan and their owne lusts it is no meruaile if the Lord honour himselfe in their deserued punishment and glorifie his name by destroying his owne workemanship which is so much degenerate from it first creation Secondly §. Sect. 6. 2. The fornicator sinneth against God the sonne First by robbing him of the right of our redemption the fornicator sinneth against God the sonne our Sauiour and Redeemer first by robbing him of the right of our redemption for he hath giuen the inestimable price of his most precious blood to redeeme vs out of the miserable bondage of sinne and Satan to the end that being deliuered we should serue him in holinesse and righteousnesse all the daies of our life he hath bought vs with a most precious price to the end that becomming his and ceasing to be our owne Luk. 1.77 we should not any longer fulfill our owne filthy lusts but deuote our selues wholly to the seruice of our gratious Redeemer 1. Cor. 6.20 and glorifie him by our holy obedience both in our bodies and in our soules Now what greater iniurie can we offer vnto our Sauiour then being by such an inestimable ransome set at libertie wee should againe returne into our miserable thraldom withdrawing our selues from vnder the gratious gouernement of our Lord and master yeeld obedience vnto his arch enemie the diuell for the fulfilling and satisfying of our filthie lusts What greater disgrace can wee offer vnto him then to sell our bodies and soules vnto Satan for the base price of a momentanie and beastly pleasure which hee hath redeemed with the precious price of himselfe For what is this but to make a mocke of his sufferings and to tread vnder foote his most holy blood as an vnholie thing of no value Againe the fornicator who professeth Christianitie §. Sect. 7. sinneth against our Sauiour Christ both as hee is our husband and as he is our head Secondly the fornicator sinneth against Christ as he is our husband and bead as he is our husbād we exceedingly disgrace and dishonor him by defiling our bodies with whoremongers and preferring their loue before the loue of Christ The which if it be a foule and abominable fact in a wife towards an earthlie husband then how much more wicked and intollerable towards our Lord and husband Iesus Christ who is most louely being infinite in all perfection and hath most dearely loued vs who are most vnworthie of the least glimpse of that fauor which he causeth to shine vpon vs with full raies So also they most shamefully dishonour and despite our Sauiour Iesus Christ whilest professing him to bee their head and themselues members of his bodie they ioyne their bodies in fornication with filthie harlots whereby either they draw as much as in them lieth our Sauiour who is most holy pure and vndefiled into the communion of their sinne or else rent themselues from his blessed bodie whereof they were professed members and make their bodies members of the harlot with which they are conioyned for as they who are ioyned in lawfull mariage by vertue of this coniunction become one flesh so they who are vnlawfullie ioyned in fornication become one with the harlot as the Apostle teacheth vs 1. Cor. 6.15 1. Cor. 6.15 Know you not that your bodies are the members of Christ shal I then take the members of Christ and make them the members of an harlot God forbid 16. Doe ye not know that he which coupleth himselfe with an harlot is one bodie for two saith he shall be one flesh Thirdly §. Sect. 8. The fornicator sinneth against God the holy Ghost they sinne against God the holie Ghost either by resisting his calling whereby they are called not vnto vncleannes but vnto holines as the Apostle speaketh 1. Thes 4.7 or being called and washed with the blood of Christ and with the water of the spirit from their filthinesse 1. Thes 4.7 they frustrate his holie worke by defiling themselues againe like the hogge 2. Pet. 2.22 which being washed returneth to wallow in the filthie puddle Againe they commit against him fearefull sacriledge in that they make their bodies which are by right his temples to become habitations for vncleane spirits and turne the holie house of God into a filthie brothell or common stewes whereby they vex and grieue the holy spirit and make him to forsake this vncleane lodging to their owne destruction Know ye not saith the Apostle that your bodie is the temple of the holie Ghost which is in you And in another place 1. Cor. 6.19 and chap. 3.16.17 Know ye not that ye are the temple of God and that the spirit of God dwelleth in you If any man destroy the temple of God him shall God destroy for the temple of God is holie which ye are CHAP. V. That the fornicator grieuouslie sinneth against his neighbours ANd thus haue I shewed that the fornicator grieuouslie sinneth against God §. Sect. 1. The fornicator sinneth grieuously against the person vvhom be defileth In the next place I will shew that he also hainouslie offendeth against men and that both his neighbour and himselfe Against his neighbour hee offendeth whether we respect particular persons or whole societies He sinneth against particular persons as first against the partie with whom the follie or filthines is committed by drawing her together with himselfe into the same sinne and condemnation for this pernicious mischiefe accompanieth this sin as being almost peculiar vnto it that whereas other sinnes as Idolatrie blasphemie prophanation of the Sabbath murther theft false witnes bearing euill concupiscence and such like may be committed alone this sinne of whoredome doth alwaies draw in a couple into the same wickednesse the fornicator and his harlot for two at once are defiled two killed as it were with one blow and two fall together into the same sinne and condemnation so that almost no sinne more inricheth the dominions of the Prince of darkenes with a numerous multitude of hellish subiects then this of whoredome in that they who liue in this sinne doe
Psal 5.6 so principally this Psal 5.6 which the sonnes of Belial countenance with his authoritie Thirdly §. Sect. 5. 3 Gods name is polluted by periurie it containeth the most horrible pollution of Gods holy name which can bee imagined as the Lord himselfe witnesseth Leuit. 19.12 making that which in it own nature and right vse is the shield of veritie Leuit. 19.12 to become the defence of falshood and of a strong tower of truth whereunto the righteous runne for the ending of all contentions and controuersies Prou. 18.11 to become a sanctuarie to shroude lyars and deceitfull persons Fourthly it is a shamefull abuse of Gods Maiestie §. Sect. 6. 4 Gods Maiestie is abused when as he who is truth it selfe is produced as a witnesse to confirme a knowne lie and as a suretie for the doing of that which they intend neuer to performe It is a shamefull tempting and scornefull contempt of Gods all-seeing knowledge iustice power anger threatnings and fearefull vengeance denounced against this sinne when as knowing a thing to bee false they dare auouch it calling vpon God as a iust Iudge and auenger of falshood to inflict vpon them the deserued punishment of their sinne if they doe not speake the truth For what is this but desperately to make triall whether God can or will according to his word punish their sinne What is it but like fierce bandogs to flie in Gods face and to dare him to doe his worst in the execution of his vengeance And these are the euils which are contained in this sinne of periurie § Sect. 7. The euill fruits of perturie 1. They draw God into their sinne as much as in them lieth Now the fruits and effects thereof are as bad both in respect of God our neighbour and our selues For first the periured person exceedingly dishonoureth Gods glorious Maiestie by drawing him as much as in him lieth into the communication of his sinne and offereth against him a kind of violence in forcing him to that which is quite contrary to his owne nature for where as hee is most true yea truth it selfe they bring him as a patron of their vntruth and falsehood and make him to the vttermost of their power like vnto Satan who is the father of lies And where as he is most iust both in his word and workes they bring him as their suretie to countenance their fraud and deceit Whereby as in their impious maliciousnesse they doe as much as in them lieth destroy and ouerturne Gods nature and essence and make him like vnto Satan so doe they in deed and in truth make themselues in this respect worse then the diuell for howsoeuer he is not onely a liar but also the father of lies euen from the beginning yet wee neuer read nor heard that euer hee came to that desperate audaciousnesse that he durst presume to confirme his lies by an oath or to abuse Gods glorious name for the patronizing and countenancing his vntruthes Secondly §. Sect. 8. False swearing ouerthrovveth truth and iustice by his false swearing he ouerthroweth truth and iustice the one being the Lords great Seale the other the Scepter of his kingdome whereby hee ruleth amongst men the which hee doth after a most odious and trecherous manner for he vseth Gods forces against himselfe he strengtheneth himselfe with the helpe of Gods holy name to destroy those heauenly vertues trueth and iustice in which his soule delighteth and for the vpholding and maintaining of those hellish vices of falsehood and iniustice which he so much abhorreth And in the meane time most audaciouslie calleth God to bee a witnesse of his dealing and a Iudge and auenger of these wicked actions And thus the periured person directly sinneth against the Maiestie of God § Sect. 9. Hovv the periured person sinneth against his neighbour Now against his neighbour also hee grieuously offendeth many waies by his false swearing for hereby he subuerteth iustice which is the pillar of the Common-wealth and the bond of humane societie which being taken away no State can stand but must needes fall to ruine Hee ouerethroweth truth which is the chiefe preseruer of al commerce trading and intercourse of dealing betweene nation and nation man and man and in stead thereof erecteth vntruth and falsehood which is the bane of humane societie He destroyeth the vse and end of lawfull oathes which is to determine controuersies and to put an end vnto all strife and consequently taketh away the chiefe bond of peace and preserueth suspitions iealousies discord and contention which weaken and dissipate the best setled and most firmely established gouernment hee hereby peruerteth iudgement causing the Iuries to giue a false verdict and the Iudge an vniust sentence whereby innocencie is suppressed the honest dealer spoiled of his right and brought vnto all extremities falsehood maintained the oppressor strengthened in his malicious courses and in a word the whole course and administration of iustice peruerted and vtterly ouerthrowne So likewise hereby hee most perniciously sinneth against himselfe §. Sect. 10. The periured person sinneth against himself for this sin of periurie maketh such a deepe wound in the conscience that it is hardly recured vnlesse with Peter wee bewaile it with bitter teares Rom. 1.28.30 and powre into it the preclous balme of Christs blood by a true faith and he that falleth into it is commonly either giuen vp to a reprobate sense to runne headlong into all manner of sinne and wickednesse or else is continually haunted with this sinne as with a hellish furie which tormenteth his soule and conscience with restlesse feares and affrighting terrors CHAP. XII The punishment of periurie ANd so much for those reasons which are taken from the greatnesse of this sinne The second sort may be drawne from the grieuousnesse of their punishment the which the Lord inflicteth either mediatly by the ministerie of men or immediatly by himselfe Amongst men as it hath in all ages §. Sect. 1. 1. Periurie is punished vvith shamefull infamie and in all places been accounted an hainous sinne and capitall crime so hath it been punished with no light or small punishments For first whereas a good name is better then either siluer gold or great riches Prou. 22.1 and as highly valued amongst vertuous men as life it selfe this sinne of periurie-hath euer so stained the periured person with such a deepe ingrained die of infamie and reproch that the blemish could neuer bee taken away vnto the end of life And howsoeuer the offender hauing washed and bathed his cheekes with teares of vnfained repentance and his soule with the blood of Christ applied by a liuely faith hath the polluted staines of this defiling sinne washed away out of Gods sight yet seldome is hee so purged and cleansed in the iudgement of men but that some blots and blemishes doe still remaine euen to the end of life To this purpose Cicero saith Lib. 2. de
FOVRE TREATISES TENDING TO DISSWADE ALL CHRISTIANS from foure no lesse hainous then common sinnes namely the abuses of Swearing Drunkennesse Whoredome and Briberie WHEREIN THE GREATNES AND odiousnesse of these vices is discouered and the meanes and remedies which may either preserue or weane men from them are propounded WHEREVNTO IS ANNEXED a Treatise of Anger By IOHN DOVVNAME Batcheler in Diuinitie and Preacher of Gods word ESAY 58.1 Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgressions and to the house of Iacob their sinnes AT LONDON Imprinted by FELIX KYNGSTON for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the Greyhound 1609. TO THE RIGHT HONORABLE IOHN LORD HARRINGTON BARON OF EXTON AND TO THE NOBLE AND VERTVous LADIE his wife I. D. wisheth all increase of grace and true honor in this life and eternall happinesse and blessednesse in the life to come IF euer there were a time Right Honourable wherein Gods Ministers should crie aloude Esa 58.1 and lift vp their voice like a trumpet to tell the people of their transgressions and the house of Iacob of their sinnes then surelie it is now in these our daies and in this our land For howsoeuer the light of the Gospell hath for manie yeeres clearelie shined among vs shewing vnto vs the way of righteousnesse in which we walking may attaine vnto happinesse and the manifold by-paths of error and sinne to the end we may auoid them and though we haue had Gods faithfull Ministers sometimes piping vnto vs the sweete tunes of the Gospell to allure vs vnto holie obedience and sometimes thundring out the dreadfull sound of Gods fearefull iudgements due to sinne to restraine vs from running on in wicked courses yet there is little reformation and amendment but rather we are growne from ill to worse and waxe euerie day more secure and sensuall in our sins And because men haue not imbraced and loued Gods truth nor submitted themselues to bee ruled with this scepter of his kingdome therfore many are giuen vp of God to their own filthie lusts and to a reprobate minde and through the hardnesse of their hearts all the meanes of their conuersion and saluation become not only vneffectuall and vnprofitable but rather cause them to bee more obdurate in their sinnes The resplendent light of the Gospell doth make them more blind so as they goe groping in ignorance euen at noone daies the sound of the word and loud cries of Gods Ministers in their eares calling them to repentance doe make them more deafe to all instruction and admonition the comfortable beames of Gods gracious promises shining vpon their hearts doe not supple and soften them but rather make them more hard and obdurate and as the Apostle speaketh 2. Cor. 2.16 the word of God which in it own nature is the sauor of life vnto life becommeth vnto them the sauour of death to their deeper condemnation And as this is the state of all the who haue sold themselues to worke wickednesse and lie frozen in the dregs of their sinnes so euen the better sort who haue giuen their names vnto Christ haue been so intoxicated with the sweete cups of prosperitie and through long rest peace and plentie haue so rusted in their corruptions that it is to be feared they will not recouer their ancient puritie and brightnesse vntill the file of affliction with an heauie hand hath come often ouer them But neither the crying sinnes of those who are notoriouslie wicked nor yet the grosse corruptions of such as make profession of religion doe cause the state of our land to bee so dangerous and almost desperate as the nice wantonnesse of sinne which maketh it impatient of the least touch for howsoeuer it is in it selfe of the most slauish nature yet is it so backed in these times with the numerous multitude of offenders and so countenanced and befriended by men of best qualitie and greatest power that it is growne to be a matter farre more dangerous to reprooue sin then to commit it especiallie when it is cunninglie acted and plainelie reprehended Gods spirituall Chirurgions may indeede in these times make as manie corrasiues as they will but if they loue their peace and life they must take heed that they doe not apply them for patients wounded with the sores of sinne when they admit them to the cure hold the dagger of reuenge in their hands readie to stab them if they but touch them to the quicke And therefore needs must these impatient patients fester in their corruptions to the verie death of bodie and soule seeing they will by no meanes indure to haue their wounds searched Neuerthelesse all this must not daunt and discourage those whom the Lord hath called to the function of the Ministerie from the performing of their dutie but the more dangerous and desperate their state is who are committed to their charge the more earnest and diligent should they shew themselues in seeking their preseruation For they ought to preferre the spirituall health of those who are by God committed to their cure before their owne temporarie life and being appointed the Lords watchmen the more securely the people sleepe in sinne the louder must they crie till they haue awakened them when they see Gods iudgements approching and readie to seaze vpon them Ezech. 33.7.8 otherwise the people shall die in their sinnes but their blood shall be required at the watchmens hands The consideration of which dutie and the intire loue which I beare to my deare countrie hath made me willing whom the Lord hath vouchsafed this great and excellent calling to beate down as much as in me lieth foure capitall sins of this land prophane Swearing beastly Drūkennes filthie Whordome and corrupting Bribery both because they are so odious and abominable in Gods sight that they make our whole countrie liable to his wrath and to stand indangered to the fearefullest of his iudgements and also because I perceiue that they are not in the wane but in the increase and that like fretting cankers they spread further and further in the body of our State so that if those members which are alreadie infected bee not either cured by Gods Ministers or cut off by his lawfull Magistrates it is to be feared that these sores of sinne will grow desperate and past hope of any cure The which my poore labours I desired should offer themselues vnto the publicke view vnder the safe-guard of you honourable patronage being mooued thereunto both by mine owne loue and your fitnesse my loue towards your Honours being chiefely grounded vpon your loue towards God and to his true religion shewed both in your holy profession and Christian practise hath imboldned me to leaue vnto the world this perpetuall testimonie of your worth and my good-will and maketh me beleeue that these my workes shrowded vnder your names shal find with you kind acceptance not vpon
and circumspection And secondly that we vse it sparingly when as wee are necessarily vrged thereunto As when the person vnto whom wee sweare can no otherwise be perswaded of a necessarie truth when as the truth cannot be demonstrated by reason testimonie or other arguments when as it is necessarie for the aduancement of Gods glorie or for the furthering of some charitable worke either publike or priuate respecting either our neighbour or our selues For seeing an oath is not absolutely good but vpō the condition of necessitie therefore we must not sweare but when some necessarie cause constraineth vs for bonum necessarium extra termines necessitatis non est bonum that is a necessarie good is not good but when it is necessary And hence it is that the Hebrew word vsed for swearing being passiue Iere. 4.2 Esa 65.16 signifieth to bee sworne rather then to sweare whereby is implied that we are not to take an oath as voluntarie agents but oly as patients when as necessitie vrgeth vs thereunto as Pagnine hath obserued Wee therefore sweare vnlawfully when as wee doe not sweare in iudgement that is when we sweare vnreuerently rashly and vnnecessarily in which respect men principallie offend when as no necessitie vrging them vpon euery slight occasion idely rashly and vainely they prophane the holie name of God in their ordinarie communication The which manner of swearing iustified by the Pharisies Christ condemneth Mat. 5.34 Matth. 5.34 Iam. 5.12 And the Apostle Iames disswadeth frō it Iam. 5.12 Yea euen the Heathens themselues who had only the light of nature to bee their guide did dislike this vaine and rash swearing by their Idols and false gods And therefore as Plutarch recordeth the Romanes would not suffer their children to sweare by the Idoll Hercules within dores Plutarch quaest Rom. but inioined them first to go abroad that hereby they might restraine them from rash swearing and giue vnto them time to deliberate of their oath Notwithstanding § Sect. 4. Of prophane and vaine swearing in ordinarie communication howsoeuer the Lord hath straitly forbidden and condemned this sinne and though the Heathens themselues made some conscience of it yet this horrible prophanation of Gods holie name so exceedingly raigneth in our times euen among those who professe Christianitie that by reason of these vaine oathes and impious blasphemies the land mourneth being oppressed with the heauie burthen of this sinne and Gods fearefull iudgements which vsually accompanie it Iere. 23.10 That all sorts of men are corrupted with this vice of vaine svvearing 1. Magistrates as the Prophet Ieremie complaineth of his times Neither hath this gracelesse vice of prophaning Gods name corrupted some few persons in this our countrie but hath ouerspread all states and conditions of men Our Magistrates who should restraine men from this sinne by their lawes examples and punishments make no lawes against swearing lest they should prepare a net to catch themselues nor inflict any punishments vpon offenders in this kinde because their owne consciences are guiltie of the same sinnes or to speake the best because such is the multitude of blasphemers that they thinke it vaine to make lawes seeing there is no likelihood of execution there being not enow innocent to punish the offenders And howsoeuer they seuerely punish any reprochfull speeches vttered against themselues yet when God is blasphemed they winke at it and leaue the reuenge wholly to himselfe saying in their hearts as Ioash said of the Idoll Baal Iudg. 6.31 Iud. 6.31 Why should we contend in Gods cause if he be God let him pleade for himselfe against those who blaspheme his name But let such know that the Lord will surely take them at their word and howsoeuer through his patience he suffereth long yet in the end he will seuerely punish such Magistrates as make their owne euill practise a pernicious president to the people and such also who hauing authoritie to punish this sinne doe carrie the sword in vaine neuer drawing it out against these impious swearers no nor so much as touching them with the scabberd Our Nobilitie likewise for the most part are much infected with this vice §. Sect. 5. Our Nobilitie tainted with vaine swearing who more contend to shew their spirit and valour by desperare swearing then by feates of armes not caring in most prophane manner to dishonor his holy name by vsuall and vaine swearing who hath aduanced them to all their honor and made them like glorious starres in the globe of the earth in comparison of the common sort But who so they be that continue in this sin of vain swearing they shew no signe of true courage or Christian valour but rather their base subiection vnto sinne and Satan in whose bondage and thraldome they cowardly remaine neuer making any resistance nor striuing to recouer their Christianliberty which Christ with the precious price of his blood hath purchased for vs. Our Gentilitie also are much corrupted with this sin §. Sect. 6. The Gentilitie who vseth oathes as rhetoricall elegancies and ornaments of their speech foolishly imagining that they much grace themselues when they disgrace and dishonour their Creator that they proclaime their gentilitie when by blasphemous oathes they spread as it were their flagge of defiance against all pietie that they make all men giue credit to their speeches when by their often redoubled oathes it appeareth that they scarce beleeue themselues But such as vaunt themselues in this wicked practise they glorie in their shame and their end will be damnation Phil. 3.19 as the Apostle speaketh vnlesse they turne from their sinne by vnfained repentance And as they vse their impious swearing in a diuellish brauerie to grace themselues §. Sect. 7. Oathes vsed to hide Cowardize and to gaine credit to all their assertiōs so also oftentimes in a dastardly cūning to hide their cowardize for it is not seldome seene that the veriest hen-hearted gulls are most rife in ruffenlie oathes to strike an awefull terror in the hearts of their hearers and to worke in them a conceite that they are such desperate hacksters as may not without extreame danger be gainesaid much lesse withstood there being no likelihoode that men can escape their desperate furie seeing in their audacious hardines they are readie to prouoke God himselfe and offer a kind of diuellish violence against his powerfull maiestie by their hellish blasphemies Whereas it will plainely appeare if these ruffians bee vnmasked by the least triall and this outward skinne of lion-like furie be pulled from these Asses that they are onely valiant in bearing blowes and onely resolute and desperate in prouoking Gods wrath by their bloodie oathes and in wilfull leaping into the fire of hell The like may be said of their Seruingmen §. Sect. 8. Seruingmen much addicted to vaine swearing and attendants for like master like man neither are they more readie to follow and waite vpon their persons then to imitate their
corrupt manners yea and as they are more base in condition so are they vsually more barbarous and brutish in their impietie In all which their graceles cariage they are much graced by their irreligious masters and exceedingly animated in their wickednesse by their liking and approbation For are not those in our times most respected and countenanced by prophane gentlemen as being the fittest men to grace them by their seruice that can desperately sweare swagger like ruffians beare most drinke and put vp least iniurie without taking sharpe reuenge are not those thought to aduance most their masters credit who in euerie sentence rap out an oath and who in their talke wanting either words or matter supply the defect of both and bumbast as it were the emptie places of their sentences with impious blasphemies whereas contrariewise if any that feareth God be entertained into these seruices who walketh in the sinceritie of his heart before God maketh conscience of an oath and setteth a watch before the dore of his lips that he offend not with his tongue he is accounted by his master to bee but a shallow and simple fellow altogether vnfit for any imployment and wondred at amongst his fellowes like an owle amongst little birds Neither are these men before spoken of §. Sect. 9. Our Citizens giuen to vaine swearing guiltie of this vice alone amongst whom we are taught by long experience to expect no better fruits but euen our citizens who in respect of their profession should be of a sober and ciuill conuersation and in regard of the spirituall meanes which they haue long inioyed ought to bee vertuous and religious doe exceedingly abound in this sinne sometimes ruffian-like swearing for a gracelesse grace sometimes miser-like for their gane and aduantage selling their soules vnto Satan by vaine and impious swearing that hereby they may make the better sale of their wares But that is a miserable bargaine when the soule is giuen in to boote for some trifling gaine which cannot bee ransomed with the whole world Nor yet doth this sinne raigne onely amongst the youth of this Citie who are in the heate of their blood and in respect of that licentiousnesse which this age challengeth vnto it selfe in the height of sinne but it beareth sway also amongst our graue citizens whose old yeeres and gray heads should teach them more wisedome amongst housholders masters and parents who as they should bee paternes of pietie vnto their familie and in respect that they are Gods lieutenants and as it were pettie Kings in their owne house punishers of all manner of impietie they contrariwise become presidents and patrons as of all other vices so especially of swearing and by their bad example both teach and incourage their children and seruants in this impietie And hence it is Apprenties and children nuzled vp in swearing that their Apprentises who heretofore were brought vp by a seuerer discipline in modestie and sobrietie are now ready to swagger and sweare like gracelesse ruffins yea euen their young children following their example learne their oathes with their language and as soone as they are come to the vse of speech abuse their tongues to blasphemous swearing which were giuen them to bee the instruments of Gods praise No meruaile therefore seeing they begin so young if they grow to bee exquisite swearers when they come to elder age neither is it any wonder if they ripen in wickednesse faster then they ripen in yeeres seeing such a foundation of impietie is laied in their tender youth But let such parents and masters know that Gods heauie curse lieth vpon them for the wicked education of their youth that their blood shall be required at their hands at the dreadfull day of iudgement seeing they haue peruerted and destroyed them by their bad example and loose gouernment in which respect much better were it for them that a milstone were tied about their neckes and they cast into the sea then that they should thus offend these little ones and by their ill presidents leade them into their sinnes and so plunge them headlong into eternall perdition And as all sorts of people are poysoned with this sinne of prophane swearing No place priuiledged from this sinne of vaine svvearing so is there not anie place free from this wickednes If you goe into the Court you would thinke that you are come into a schoole of blasphemie if you walke in the streets of the Citie you would imagine that you are come amongst their schollers who haue heard this lecture of impietie and are now repeating it that they may grow more perfect Turne aside into the countrie and you shal finde that the silliest are wise enough to this euill and that the rudest in speech can be eloquent in blasphemie as though howsoeuer they are excelled by courtiers and citizens in riches and costly attire yet they disdained that they should surpasse them in brauerie of swearing and in varietie of new fashioned oathes §. Sect. 10. No time nor occasion thought vnfit for this sin There is no time thought vnseasonable for this sinne no companie priuledged no occasion so vnfit which will not minister to these miscreants matter of blasphemie Are they merrie then oathes fly out apace as though they were the musicke of their mirth Are they incensed with furious anger they can expresse their rage no better then by despiting God with their bloodie oathes Are they recreating themselues in games and pastimes If they be crossed in their pleasures or sustaine anie losse they expresse their passion by cursed swearing Are they imployed in their worldly businesse in buying and selling or labouring with their hands on euerie occasion they blaspheame Gods holy name either when they would get profit or doe sustaine any damage and hurt Are they offended with any they shew their displeasure in the language of oathes Are they satisfied and well pleased with any occurrent then as rauished in some wondrous extasie of ioy they make their oathes expresse their contentment Are they resolued to perpetrate any wickednesse they confirme their purposes with bloodie oathes bringing vpon themselues a wilfull necessitie of doing euill because they haue obliged themselues thereunto with the religious bond of an oath and haue made God himselfe the suertie of their sinne In a word vnto such a custome and habite of swearing are men come in these daies that like men desperatly diseased their excrements and filth come from them at vnawares in so much as when a man reproues them for their blasphemies they are readie to sweare that they did not sweare And as by much labour the hand is so hardened that it hath no sense of labour so much swearing causeth such a brawnie skinne of senselesnes to ouerspread the heart memorie and conscience that the swearer oftentimes sweareth at vnawares and hauing sworne hath no remembrance of his oath and much lesse repentance for his sinne To conclude this point § Sect. 11. The great
estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods
will passe the sentence not according to our secret thoughts but according to our words and workes Matth. Matt. 12.37 12.37 By thy words thou shalt bee iustified and by thy words thou shalt be condemned Neither let them suppose that this excuse which would seeme friuolous and foolish to a mortall man will goe for currant before the most wise and iust Iudge of heauen and earth Now what Prince hearing himselfe abused to his face by the reprochfull words of his base subiect would admit of such an excuse that whatsoeuer hee spoke with his mouth yet hee thought no ill in heart and will not thinke we the Lord be as iealous of his glorie which is most deare vnto him as an earthly King or will hee in his iustice acquite such offenders vpon such friuolous and vaine pretences Others shroude their sinne vnder the example of the multitude §. Sect. 4. Their excuse answered who pretend the example of the multitude alleaging that it is the common custome of all some few onely excepted who are but too scrupulous about euerie trifle But let such know that after this manner they may excuse and countenance any manner of wickednesse seeing no custome is more common then to liue in sinne Let them remember that God hath forbidden vs to follow the example of a multitude in that which is euill Exod. 23.2 or to fashion our selues according to the world whereof we are but pilgrims if at least we be inhabitants of the heauenly Ierusalem that Christ hath chosen vs out of the world not that we should still imbrace the impious practises of wicked worldlings but that becomming his Disciples we should follow his word and holy example as our onely guides Let them consider that common vse of committing sinne doth not excuse but much aggrauate it in Gods sight and that it doth more inflame his wrath and increase the punishment when as men combine themselues to worke wickednesse Finally let them call to minde that it is the narrow path and straite gate leading to eternall life Matth. 7.13.14 which is least frequented so that the Christian may goe in it without crouding though it be not large and spacious in respect of the small number which trauaile this way and contrariwise that there is no way more commonly haunted then the broade way which leadeth to destruction and consequently that wee can haue small comfort in hauing a numerous multitude to accompanie vs into hell Others alleage in their excuse §. Sect. 5. Their excuse taken away who alleage that they sweare nothing but the truth that they sweare nothing but the truth which may lawfully be confirmed with an oath But as I haue shewed Gods name is prophaned and abused not onely although most grieuouslie when wee sweare that which is false but also when it is vsed vpon euery trifling occasion to confirme an vnnecessarie truth which either is not worth proouing or may be demonstrated by other arguments or without that reuerend and religious respect of his glorious Maiestie which he requireth Yea §. Sect. 6. Their excuse answered vvho pretend that they svveare by small oathes but will some say I auoide this danger seeing my custome is not to sweare by God but by slight and small oathes as by my faith troth by our Lady the masse and such like and therefore I am to be excused because I do not take the name of God in vaine To this I haue alreadie answered whereas I prooued that the Lord requireth that we should sweare by his name only to which I may adde that our Sauiour hath directly forbidden such kind of oathes and hath inioyned vs in our ordinary cōmunication Matth. 5.34 to vse only yea yea nay nay telling vs that whatsoeuer is more commeth of euil Though therefore it be not so hainous a sin as that horrible abusing of Gods holy name yet it is a sin seeing Christ himselfe hath forbidden and condemned it and therefore not to be entertained and much lesse excused or defended by any Christian For wee should thinke no sinne so small that wee may willingly commit it seeing the least sinne meriteth the wages of eternall death and can no otherwise be expiated and done away but by the inestimable price of Christs precious blood or if we doe let vs assure our selues it shall not be small vnto vs for the least sinne in it owne nature is hainous and vnpardonable so long as it is willingly committed and excused or defended Lastly §. Sect. 7. Their excuse answered who alleage others incredulitie they excuse themselues by alleadging the incredulitie and suspition of others which is such that vnlesse they sweare they cannot be credited and beleeued But vnto this I answere that the best way to haue our words credited is not to confirme euerie thing we speake with an oath for so our oathes becomming common and ordinarie will be as little respected as a simple affirmation nay in truth they will deserue lesse credit for it is to be thought that hee who maketh no conscience of transgressing one commandement will not make much more conscience of transgressing another he that sticketh not to vse deieration and vaine swearing will not sticke at periurie and forswearing or if he doe it is not because he wanteth an heart to doe it but rather some strong inducement to perswade him But the best way to haue our speeches credited is to accustome our tongues to speake the truth and to be of an vpright iust and vnblameable life and conuersation and so shall our word be more regarded than anothers oath for it is not the oath that giueth credit and authoritie to a man but a man to his oath and if in our whole course and cariage we clearely shew that we make more conscience of lying than another of periurie his oath will not be so much credited as our bare promise or assertion Whereby it appeareth that ordinarie swearing is either needlesse or bootelesse For if a man be of an holy and religious conuersation there will be no vse of it vnlesse it be in waightie causes wherein an oath is lawfull because his word will carrie with it sufficient credit and contrariwise if he be knowne to haue accustomed himselfe to lying dissembling and false dealing his swearing will not profit him seeing his vnconscionable falsehood doth take away all credite and authoritie from his oath But let it be supposed that though we are iust and faithful §. Sect. 8. we cannot bee credited vnlesse wee sweare yet this giueth vs no dispensation for oathes in light or needlesse occasions seeing we are rather to obey our Sauiour Iesus Christs commandement who hath forbidden vs to sweare in our ordinarie communication then by vaine swearing to gaine credit to our speeches or to satisfie such suspitious and incredulous persons who will not beleeue vs without an oath For hereby we shall approue our obedience to God by making conscience of transgressing his law
respect then will it gaine vnto them such authoritie that wee shall neuer bee vrged by swearing to confirme our speeches euery one being readie more to esteeme and credit our honest protestation then the deepe oathes of those who accustome their tongues to vaine swearing The fourth meanes to auoide this sinne of vaine swearing § Sect. 7. The fourth meanes is to auoid the companie of vaine svvearers is to shun the companie of such as much vse it because our corrupt nature is easily infected if we doe but breathe in the contagious aire of sinne And as ciuill men liuing amongst a barbarous people quickly lose the puritie of their owne language and haue their speech corrupted with the barbarismes that are daily sounding in their eares so if being religious we haunt the companie of these cursed Edomites who inure their tongues to blasphemous swearing we shal soone forget to speak the pure language of holy Chanaan and corrupt our speech with vaine and wicked oathes And therefore let no man presume vpon his owne strength and flatter himselfe with a vaine conceit that hee so abhorreth this customable swearing that he is in no danger of being corrupted with it though hee frequent such leud companie For there is little hope we shall long firmely stand in such slippery places first because it is iust with God to withdraw his assisting grace from those who tempt him with their presumption and that they who so loue tentations that they wilfully runne into them should also fall and bee ouercome in the day of triall Secondly because by reason of our corruption wee are prone to fall into any sinne for the seedes of all euill remaining in vs will when they seeme dead and rotten reuiue and sprout vp againe when as they are as it were watred and cherished with the wicked examples and incouragements of prophane companions And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president if it be not extinguished by Gods Spirit And lastly because such companie will euen compell vs with a kind of vrgent necessitie to follow their owne practise by denying to giue credit vnto our words vnlesse an oath be added for confirmation for they who accustome their tongues to vaine swearing will hardly beleeue another man without an oath The fifth meanes to make vs leaue this sin of vaine swearing §. Sect. 8. The fift meanes is to meditate on those iudgements vvhich are inflicted on vaine swearers is often to meditate vpon those fearefull iudgements and punishments which are by the Lord threatned and inflicted vpon impious swearers and blasphemers both in this life and the life to come For generally they lie open to all Gods heauie curses and maledictions the fire of Gods wrath shall consume their houses Zach. 5.3 and the Lord will punish them not with ordinarie punishments but will make their plagues wonderfull Deut. 28.58 not only in themselues but also in their posteritie Manifold experience whereof we haue in the examples both of former times and of our owne daies if wee would but obserue the execution of these heauie iudgements vpon these impious blasphemers some dying with outragious burning in their mouthes as though the flames of hell were there alreadie kindled others with swolne tongues distorted mouthes and hellish blacknesse God shewing the foulenesse of their sinne by the vgly deformitie of their punishment Others who had inured their tongues to sweare by the blood and wounds of Christ at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies Others haue died vttering horrible blasphemies with their last breath and so haue been apprehended by the Iudge as it were with their theft about them and sommoned before his iudgement seate whilest they were executing the very act of treason against Gods glorious Maiestie And for conclusion at the day of iudgement when as they shall be arraigned before his tribunall seate and there indicted for their manifold abusing of his glorious name the Lord hath said that hee will not hold them guiltlesse but they shall for euer beare their fearfull condemnation What follie therefore is it yea what more then franticke madnesse for a man to hazard his bodie and soule which are of more worth vnto him then ten thousand worlds to the suffering of all these fearfull punishments both in this life and in the life to come for a vaine and vnprofitable sinne which bringeth good to neither soule nor bodie as before I haue shewed The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin §. Sect. 9. The last means is feruent prayer is feruent and effectuall prayer wherein we are with the Prophet Dauid instantly to desire the Lord that seeing our negligence and carelesnesse is exceeding great Psal 141.3 it would please him to keepe a strait watch ouer vs and so to rule and ouerrule vs with the good motions and effectuall operation of his holy Spirit that we may make precious account of his holy name and carefully auoid the prophanation thereof by vaine swearing And so our suit tending to the aduancement of Gods glorie and to the furthering of our owne spirituall good Ioh. 16.23 1. Ioh. 3.22 Luk. 11.13 wee shall be sure to obtaine our desire if we aske in faith and shew our earnestnesse to obtaine that wee pray for by our constant and conscionable vse of those meanes of which I haue already spoken CHAP. VIII Of the sinne of Periurie ANd thus much concerning the abuse of an oath by vaine swearing § Sect. 1. VVhat periurie is Now wee are to speake of the abuse thereof by false swearing commonly called periurie where first I will shew what periurie is that we may know it and then the greatnes and hainousnesse of this sinne that wee may auoide it For the first Periurie is nothing else but false swearing Or more fullie It is a knowne or imagined vntruth confirmed by oath ioyned with deceit which was either purposed and intended before the oath was made or resolued on afterwards Whereby it appeareth that two things doe alwaies concurre in periurie first the generall matter thereof which is an vntruth and secondly the forme which giueth being vnto it namely a false oath made with purposed and affected deceit or resolued on afterwards Now vntruth is either logicall or morall Logicall when as wee doe not speake as the thing is or when as our speech agreeth not with the thing Morall vntruth is when as wee doe not speake as wee thinke or when as our speech agreeth not with our minde Of the former wee doe not heere speake neither doth it make periurie but onely when it is ioyned with the second whereas the morall vntruth confirmed with an oath is periurie although it be a logicall truth More plainly if I sweare an vntruth being perswaded that it is true it may bee my oath may
ioyne consent of will nor approoue his theeuish courses neither yet doth intend any such thing in his gift but onely the safegard of his life And therefore this continuance in theeuing cōmeth to passe not simply through the gift of the true man but accidentally by reason of the theeues corruption and maliciousnesse who abuseth it vnto sinne And whereas it is further obiected that by swearing secrecie wee sinne because wee hereby indamage the Common wealth and indanger our neighbours to this I answer that this commeth to passe not simply through our secrecie for he might surcease his robbing being concealed and become a profitable member of the Common wealth but if at all it happen it is accidentally quite beside our scope and intention through his owne corruption and maliciousnesse who will not giue ouer his robbing Againe though it be a sinne simply to indamage the Common-wealth and to expose our neighbours vnto danger yet it is no sinne when in a lesser damage is contained a greater benefit Now by sweaing secrecie wee preserue our liues who are profitable members of the Common-wealth and it is a greater benefit to the bodie to preserue a sound and good member then to cut off such a member as is vnsound and rotten If indeede the question were of treason against our Prince and countrie then the obiection were of force for as much as the safegard of the Prince and State is much more highly to bee valued then the preseruing of our owne liues who are but particular members and priuate persons and therefore such an oath being pernicious to our countrie is not to be made to escape the danger of death or if through infirmitie we should yeeld vnto it wee ought not to performe it seeing it being vnlawfull doth not binde the conscience But to returne to our former question of concealing fellons I adde further that by refusing secrecie to saue our liues we shall not at all benefit the Common-wealth seeing their discouerie hereby is rather hindred then furthered for whilest wee liue it only standeth vpon the certaintie of our oath and resolution but being killed by them it becommeth in respect of our reuealing plainly impossible And we after a sort bring vpon the malefactor a kinde of wilfull necessitie of running into a more horrible sinne then he intendeth for where as if wee sweare secrecie he onely falleth into the sinne of theft by denying to keepe his counsell wee vrge him vpon the perill of his owne life to commit the fearfull sinne of murther and to defile himselfe with our innocent blood Neither doe we expose our neighbour vnto the like perill seeing by this secrecie wee intend not the danger of his life but the safegard of our owne of which if for denying secrecie wee suffer our selues to be depriued he is neuer the more priuiledged from danger yea rather he is in greater perill seeing the theefe who before only robbed is now also fleshed in blood Finally though it should be granted that through our secrecie our neighbour by accident should bee indangered yet this doth not make our oath vnlawfull seeing we are to preferre the auoiding of our owne certaine death before the securing of our neighbour from vncertaine perill The fifth question is like vnto the former §. Sect. 11. Whether oaths made through errour do bind the conscience and therefore needeth no long answere namely whether oathes made through error and wrested from vs by deceit and fraud doe binde the conscience vnto performance I answere briefly that they do bind vs if the things we promise by such oathes be lawfull and in our power A plaine example whereof wee haue in the oath which Iosua and the Princes of Israel made vnto the Gibeonites Ios 9.9.15.18 to the making wherof they were drawn by their subtiltie quite against their purpose and meaning which oath for the reuerence of Gods glorious name Iosua and the Princes performed and afterwards being violated by Saul 2. Sam. 21.1.8 it was seuerely punished by God with a grieuous famine and the destruction of seuen of Sauls posteritie The sixth question is §. Sect. 12. VVhether an oath made by the creatures or Idols bind the conscience whether an oath made by the creatures or by Idols and false gods bindeth the conscience To this I answere that such oathes bind the swearer to performance Concerning oathes by the creatures it is apparant seeing it is the question which was betweene Christ and the Pharises for they held that such oathes did not binde to performance but our Sauiour affirmeth the contrarie and yeeldeth this reason because they who sweare by the creatures sweare indirectly by God himselfe Matth. 5.34.35 and 23.21 Qei super lapidem salsum iurat periurus est c. Non te audit lapis loquentem sed punit Deus te fallentem Tom. 10. serm 28. there remaining in them some resemblances of his power and Maiestie Heauen is his throne the earth his footstoole Ierusalem his citie the Temple his house To the same purpose Austine saith that he who sweareth falsly by a stone is periured and that howsoeuer that is not holy by which hee sweareth yet the Lord is holy before whom he sweareth and therfore though the stone heareth him not speake yet God will punish him if he doe deceiue To conclude our simple promise would bind vs to performance and therefore much more being confirmed by an oath The like may bee said of oathes made by Idols §. Sect. 13. Of oathes made by Idols and salse gods and false gods for howsoeuer it is vnlawfull to sweare by them yet whosoeuer hath sworne by them as by true gods he is bound to performe his promise not for the Idols sake but for Gods sake before whom he sweareth not because they are true gods indeed but in that they are so in the swearers opinion and therefore the Turke swearing by Mahomet is periured if he doe not performe his oath and so likewise the Papists swearing by the Idoll of the Masse The seuenth question is whether oathes made in societies and companies to maintaine their statutes and orders §. Sect. 14. Of oathes made in societies and how farre forth they bind the conscience doe bind the conscience and whether those who sweare to such orders are periured if they doe not obserue them To which I answere that amongst these statutes there are some absolute requiring simple obedience some penall and conditionall requiring either performance or submission to vndergoe the mulct and punishment some substantiall and essentiall which are the fundamentall lawes and orders vpon the performance whereof the good continuance and being of the corporation is grounded which being obeyed the societie is preserued but being broken and violated it is ouerthrowne and destroyed Others are ceremoniall tending onely to order and decencie and rather for ornament then for necessitie Now as the lawgiuers require simple and absolute obedience vnto the former kind namely
constraine them to drinke more then they would vrging it as a matter of egregious wrong and singular disgrace which they will by no meanes let passe vnreuenged if they will not answere them in their carouses So that in these sinfull daies it is counted an iniurie worthie not only ill words but also wounds and stabs if a man will not for companie grieuously sinne against God destroy his owne bodie and soule and wilfully leape into hell fire But let such ruffians know The grieuousnes of this sin that this their behauiour is in reason most absurd outragiously iniurious to their neighbours desperate wickednesse against God and most damnable to their owne bodies and soules For first it is as absurdly foolish to compell another to drinke as much as themselues who hath neither the like appetite to receiue it nor strength to beare it as to force them to eate as much as themselues they hauing weaker stomackes and worse disgestion or to reach as high they being of lower stature or to beare as much when as they are not comparable in strength seeing nature hath not dealt alike with all in the one more then in the other but hath giuen to euery one his owne proportion Againe §. Sect. 4. what greater iniurie can they offer to their neighbour then comming into their companie as a friend to vse him as an enemie thrusting him with violence into these wicked actions which will weaken his strength impaire his health shorten his life and that which is worst of all wound his conscience with sinne and destroy his soule Neither in truth is this their good fellowship better then the Spanish crueltie to the poore Indians who laboured to commend their skill by striuing who could shoote neerest vnto their hearts and to approoue their strength by contending who could giue the deepest would in their naked bodies so these men to extoll their wicked strength and drunken valour strike deepe wounds not only into the name state and body but also into the very soules of their neighbours and that not of strangers and enemies but of their most familiar acquaintance and neerest friends So also they sinne against Gods Maiestie in most desperate and despitefull manner being not content themselues to commit all that outragious wickednes before spoken of but draw others also into the like impietie like wicked traitors who doe not only themselues rebell against their Soueraigne but also force others to rise and take vp armes against him Lastly §. Sect. 5. Such sin against their ovvne soules they most damnably sin against their owne soules not only in sinking them into hell by the waight of their owne sinnes which are intolerable but also in pressing them downe into the deepest condemnation and lowest bottome of hell by adding vnto them the vnsupportable burthen of their neighbours sins vnto which they are not onely accessarie but the principall causes and chiefe authors Against this wickednesse the Lord sharply inueigheth and denounceth a fearfull woe which shall ouerwhelme those who fall into it Hab. 2.15 Habac. 2.15.16 Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou maiest see his priuities 16. Thou art filled with shame for glorie drinke thou also and be made naked the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glory CHAP. X. Of the meanes whereby we may be preserued or freed from this sin of drunkennesse ANd thus haue I shewed the greatnesse of their sinne who either themselues liue in drunkennesse §. Sect. 10. The meanes to preserue or free vs from this sinne of drunkennesse or draw others into this sinne the which being sufficient and effectuall to perswade all who haue but the least sparke of grace to a detestation of this vice and to a full resolution to leaue and forsake it It onely now remaineth that wee set downe briefly some meanes whereby they may be enabled to master and subdue this sinne which is so wicked and abominable and these are either generall or more proper and particular The generall meanes is prayer whereby wee inuocate the assistance of Gods spirit to strengthen vs in our resolution of leauing this sinne the diligent hearing of Gods word The generall meanes which is the sword of the spirit that killeth our corruptions and that vnresistable cannon shot which battereth and beateth downe the strong holds of sin The frequent vse of the Lords Supper wherein wee daylie renue our couenant with God that wee will forsake the diuell and all these his workes of of darkenesse Diligent meditation on Gods inestimable loue towards vs who hath not spared to giue his sonne to death for vs and the innumerable benefits which together with him he hath plentifully bestowed vpon vs both in temporall and spirituall things All which if we bee not too too vngratefull may restraine and weane vs from all those sinnes which are most deere pleasant and profitable vnto vs and much more from this sinne of drunkennesse which is in no degree good and beneficiall and in many respects hurtfull and pernicious both vnto our soules and bodies Furthermore let vs meditate vpon the death and sufferings of Christ whereby he hath shed his dearest blood to redeeme vs from these sinnes both in respect of their guilt and punishment and so shall we not if we haue any sparke of grace preferre perishing wine before his precious blood nor trample it vnder our filthie feete by wallowing in this beastly sin Let vs meditate on that vnion which is betweene Christ and vs whereby we become members of his glorious bodie and so shall we stand vpon our spirituall reputation and be ashamed to dishonor our head by drawing him as much as in vs lieth into the communication of this swinish sinne Let vs also consider that our bodies are the temples of the holie Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like vnto wine-vessels But if Gods manifold blessings and great priuiledges which he hath vouchsafed vnto vs will not mooue vs yet there are other arguments which may constraine vs. As first if we doe consider that the Lord beholdeth vs when as in a brutish manner wee lie wallowing in this sinne that hee is a iust Iudge who will not let such grosse vices goe vnpunished that his fierce wrath is kindled with this sinne and that it will blaze out in his fearefull iudgements vnlesse wee preuent it by speedie repentance Lastly let vs alwaies haue in minde the last and terrible day of iudgement when we shall be called to a reckoning not onely for the shamefull abuse of Gods creatures but also for al those vaine and leaud words and those wicked and prophane actions which we haue committed in the time of drunkennesse More especially that we may bee brought into a true hatred and detestation of this sinne §. Sect.
this sinne goe vnpunished Ier. 5.7 Ier. 5.7 How shall I spare thee for this thy children haue for saken me c. And though I fed them to the full yet they committed whoredome and assembled themselues by companies in harlots houses c. A notable example of this seuere execution of iustice for this sin we haue Numb 25. Numb 25. where by Gods expresse commandement 24000. were slaughtered for committing whoredome with the daughters of Moab and so the burning heate of their filthie lusts was quenched with a large streame of their owne blood But that we may descend to more particulars §. Sect. 2. That God punisheth fornicators with ponertie and beggerie the sinne of fornication is punished by God both in this life and in the life to come In this life the Lord inflicteth on it both priuate and publicke punishments The punishments which are imposed vpon priuate men are either temporall or spirituall The fornicatour is punished with temporall punishments both in his state person and posteritie in his state hee is punished with pouertie and extreme beggerie for this burning lust is as a consuming fire which deuoureth all the substance and bringeth men of great wealth to such extreme penurie Prou 6.26 that they are as the Wife man saith glad to beg a peece of bread And this commeth to passe first and principally because the curse of God is vpon his state and labours for this sinne Iob 14.18 so that nothing he hath doth prosper nothing he doth well succeedeth vnder his hand Psalm 127.1.2 and partly because his minde is so besotted with his filthie lusts that hee neglecteth his state not caring which end goes forward so hee may enioy his beastly pleasure and partly by reason that this sinne is exceeding costly and though it be most base and brutish yet is compassed and bought at the highest prices For much is spent vpon filthie bawdes and pandors which are their instruments and factors which they vse for the compassing of their desires much is consumed vpon their harlots in gifts and rewards as money apparell iewels ornaments in musicke dancing reuelling feasting and banquetting all which is bestowed to please their strumpets and to inflame their owne lusts which naturally would soone languish and faint if they were not reuiued and anew reinforced by these incitements and prouocations which are the fuell of lust whereby it is kindled and nourished In all which respects the harlot is like vnto a bottomlesse gulph into which men being carried with the tempestuous stormes of their owne lusts and passions doe make shipwrack of their whole estate they in the meane time being neuer the richer vpon whom it is bestowed And this the Wise man obserued in his time Prou. 29.3 He that feedeth harlots wasteth his substance Prou. 29.3 Neither is a wife many children and a great familie so chargeable as one harlot nor so soone bring a man to want and miserie For he that with the prodigall sonne doth banquet and reuell it among harlots will within a while be glad to bee a fellow commoner with swine Luk. 15. and to make a hogstie his dining parlour Secondly the fornicatour is punished in his person §. Sect. 3. God punisheth fornicators with infamie and discredit and that diuersly as first in his name for as hee doth dishonour God many waies by his sinne so doth the Lord cause him to be disgraced amongst men and inflicteth vpon his name and credit such a deepe and incurable wound of dishonour Prou. 6.33 that his reproch shall neuer be put away With this accordeth the saying of the sonne of Syrach chap. 9.9 Eccles 9.9 Euery woman that is an harlot shall be troden vnder foote as dung of euery one that goeth by the way The which although it may seeme a small punishment to those who hauing set their credit to sale are become shamelesse and impudent yet it is farre otherwise with those who are of an ingenuous and honest disposition who as they preferre their life before riches so they make more precious account of their good name then of their liues chusing much rather to die then to outliue their credit and reputation Againe § Sect. 4. The fornicator is made a slaue to his owne lusts the Lord punisheth the fornicatour by making him a wretched slaue not only vnto his owne vncleane lusts but also to filthie harlots For whereas the Lord hath appointed reason as the chiefe viceroy in the little world of man whereby all his parts and members are to be ruled and gouerned as it were obedient subiects the fornicatour ioyning with his basest parts euen his vncleane lusts rebelleth against his lawfull Soueraigne and thrusting reason out of his throne subiecteth himselfe to be gouerned by his vnruly passions and filthie affections In which vsurped tyrannie will only standeth for a law and tumultuous lusts rule and mannage all things according to their owne appetite Whereof it commeth to passe that there is nothing so abominable which is not thought tolerable nothing so shamefull which will cause blushing nothing so dishonest and outragious which they are not readie to act for the pleasing and satisfying of their lusts For howsoeuer things were vnto them free and arbitrarie before they had yeelded themselues as slaues to their vile affections yet when they are once inthronized in their hearts they tyrannically impose vpon them an vnresistable necessitie of obedience To which purpose Augustine saith fitly that Ex voluntate peruersa facta est libido dum seruitur libidini facta est consuetudo Lib. Confess dum consuetudini non resistitur facta est necessitas Peruerse will turneth vnto vnbridled lust and while lust is obeyed there groweth custome and custome being not resisted becommeth necessitie And this slauerie vnto their owne lusts yeeldeth them ouer as vassals and bondslaues vnto another as base a bondage § Sect. 5. The fornicator becommeth a slaue to his harlots euen the miserable thraldome of their filthie harlots who whilest vncleane affections and passions beare any sway in their deuoted vassals hold them after a tyrannicall manner vnder the most slauish and base subiection Her face is to her filthie louer his chiefe heauen her smiles the sun-shine of all his comfort her frownes like blacke clouds threatning a storme and the storme shipwrack her faire speeches like the Syrens songs rauish him with bewitching delight her threats like dreadfull thunderclaps or pearcing darts which wound euen to the very heart Her command is his chiefe law her displeasure his most intollerable punishment If she calleth hee must come if she sendeth her very commaund addeth wings to his haste if she biddeth depart hee dare not abide in her companie though a short absence seemeth vnto him a tedious banishment if she biddeth stay he remaineth vnder her arrest and hath no libertie to depart If she want his purse must bee at her commandement if she
maligne his person must bee exposed to all dangers in reuenge of her quarrell That I may say nothing of his continuall hopes feares despaire griefe ielousies quarrels truces wherewith he is no otherwise tormented then if hee were daily vpon a torturing rack sauing that himselfe chuseth his tormentor and voluntarily indureth this hellish punishment In which respect this sinne of vncleannes is by one compared to an infernall fire Hierom. O ignis infernalis luxuria cuius materia gula c. whose matter or nourishment is gluttonie and drunkennesse the flame burning lust the sparkles corrupt speeches and filthie communication the smoke infamie and disgrace the ashes vncleane filthinesse and the end hell torments Neither are base and effeminate men onely subiect to this tyrannical slauerie but euen the most strong and valiant §. Sect. 6. That the most vvise and valiant become slaues to their harlots being first conquered vvith their owne lusts the wisest and best qualified are in no better case when they haue giuen themselues ouer to bee ruled with their filthie affections for to say nothing of the thrice valiant Hercules who hauing vanquished many monsters was afterwards made through the violence of his lusts a base slaue to Omphale and changed his club and lions skinne into a spindle and distaffe receiuing his worke by taske among her maides nor of Sardanapalus the great king of Assyria who was so basely inthralled with his lusts that he vsed to weare womens apparrell and to spinne amongst his harlots the Scriptures themselues doe offer vnto vs two notable examples the one of the strongest the other of the wisest amongst meere men who being first made slaues to their owne lusts were afterwards subiected in the basest thraldome vnto their concubines and harlots The strong Sampson who with the iaw bone of an asse slew a 1000. men was so basely deuoted to the harlot Dalilah that when he was bewitched with her allurements he could not conceale from her his chief secret which imported him no lesse then his life though he had often experience of her treacherie falsehood And Salomon so much admired for his wisedome was so besotted vpon his wiues and concubines that they withdrew his heart from God who had inriched him aboue all other with his gratious benefits and inticed him to ioyne with them in their grosse idolatry So that no strength is able to incounter the violence of these fleshly lusts no wisdome can priuiledge men from being deluded and abused with the cunning wiles of these filthie harlots Thirdlie §. Sect. 7. God punisheth the fornicators bodie vvith lothsome diseases God punisheth the fornicator in his bodie with grieuous sicknesses and lothsome diseases for so wisely hath he ordred it by his wisdome and prouidence that they who who will taste the honie of this sinne shall also feele the sting of punishment for it spendeth the vitall spirits consumeth and extinguisheth the naturall heate and moisture which are the onely preseruers of health strength and life whereof followeth the corruption of the blood dissolution of the sinewes rottennes of the marrow aches in the ioynts cruditie in stomacke paine in the head lamenesse in the limnes gouts palsies and innumerable diseases Besides all which naturall and ordinarie sicknesses and infirmities the Lord hath of late punished this sinne with that most lothsome and desperate disease which is so odious euen to carnall men that all nations are ashamed to owne it whereof it is that it is diuerslie called by diuers people as the Neapolitan Indian and French disease which was neuer heard of in the daies of our ancestours till men in an vnusal manner multiplying their filthie lusts the Lord not much aboue an hundred yeeres-since brought vpon them this vnusuall punishment which is now growne almost as common as the sinne The consideration whereof should mooue all-men whose liues are more deere vnto them then their lusts and whose health and strength is more valued then a short and brutish pleasure to leaue this sin and loath these harlots who in this respect may not vnfitly bee compared to sweete but poysonous potions which delight in the taste but kill in the disgestion or vnto bandogs sauing that these hurt by fighting they by fauning these wound with biting they with kissing and wanton dalliance Or like the Iuie which whilest it seemeth louingly to imbrace the tree adioyning sucketh from it the naturall sap and moisture and so causeth it to rot and perish Lastly §. Sect. 8. God punisheth fornicators in their posteritie as the Lord punisheth this sinne in the fornicators themselues in regard of their owne person so also in respect of their posteritie As sometimes he punisheth them with barrennesse whereby their offpring is vtterly cut off and as it were dried in the spring according to the saying of the Prophet Hos 4.10 They shall commit whoredome and not increase Hos 4.10 Sometimes he visiteth the sinnes of these fornicators in their vncleane issue and pulleth them vp as soone as they begin to take roote because such pernicious weedes are not fit to cumber his Church or common-wealth In which respect Iob calleth whoredome a sire which deuoureth to destruction Iob 31.12 and wholly rooteth out a mans increase With which accordeth the saying of the sonne of Syrach namely that the harlots children shall not take roote nor her branches bring footh fruite Eccles 23.25 And if they liue and continue vpon the earth the Lord commonly giueth them ouer to patrizate and follow the father in his sinnes so as vsually the whorish issue may bee no more easily knowne by resembling their parents in their face and countenance then in their leaud liues and vnchaste conuersation CHAP. XI Of the spirituall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which are inflicted vpon fornicators §. Sect. 1. God subiecteth fornicators to his fierce vvrath besides which the Lord imposeth vpon them many spirituall iudgements as first he subiecteth them to his wrath and heauie displeasure as the Apostle witnesseth Ephes 5.3.6 where he saith Ephes 5.3.6 that for these sinnes of fornication vncleannesse and such enormous crimes commeth the wrath of God vpon the children of disobedience and therefore it behooueth vs to mortifie these earthly lusts Col. 3.5.6 as he exhorteth vs Col. 3.5.6 that we may not incurre the heauie displeasure of our dread Lord and Soueraigne for if we feare to prouoke against vs the iust wrath of an earthly prince because in the light of his countenance is life Prou. 16.14.15 and 20.2 and his fauour is as a cloud of the latter rame whereas contrariwise the feare of a king is like the roring of a lion and his wrath is as the messengers of death then how much more should wee auoide those sinnes which prouoke the heauie wrath of the king of kings whose voice is like the dreadfull thunder and whose wrath causeth death eternall of
soule and bodie If wee are loth to displease mortall men from whom wee receiue worldly benefits then how much more the euerliuing God in whom wee liue mooue and haue our being Act. 17.28 and from whom we expect all our good both here in this life and the life to come and if wee feare to offend them who haue onely power to kill the bodie and can go no further Matth. 10.28 then how should we tremble and quake to commit these sinnes of vncleannesse whereby he is wrathfully incensed who is able to destroy both bodie and soule in the fire of hell Secondly §. Sect. 2. God punisheth fornication with impenitency and hardnesse of heart the Lord vsually punisheth these sinnes of vncleannes with blindnes of minde hardnes of heart carnall securitie and final impenitencie wherby it commeth to passe that fornicators are hardly reclaimed from this vice but being giuen vp to their owne vile lusts and affections and vnto a reprobate minde they continue in these sinnes not onely in their youth Rom. 1.26.28 but also in old age and euen when their bodies are impotent and disabled their minds are still vncleane and their tongues are exercised in ribald and filthie speeches so hard a thing it is to get out of the bondage of these fleshly lusts when once we are inchained with them To this purpose the wise man saith that the harlots house tendeth to death and her paths vnto the dead All they that goe vnto her returne not againe neither take they hold of the waies of life Prou. 2.18.19 And of this there may bee rendred diuers causes as first because these sins of vncleannes do bring vpon him who is defiled with them such a blockish stupiditie and senselesse sottishnes Pro. 2.18.19 The causes why fornication is accompanied with impenitencie 1. Because whoredome maketh men sottish that hee neuer thinketh of the foulnes of his sinne nor of the manifold mischiefes which doe accompanie it neither yet is capable of any admonition or instruction from others whereby he might be reclaimed for when he is once bewitched with the Syren tunes of these inticing harlots and hath receiued these poysonous potions of beastly pleasures he presently loseth the vse of his reason and vnderstanding and though hee retaineth still his outward shape yet in his heart affections and inward faculties hee is transformed into a brutish or rather blockish creature so that a man may as well with perswasion mooue a senslesse stocke or with reason disswade a dog from following his salt bitches as hee can by any waight of argument withdraw this walking blocke and this talking beast from accompanying his wicked strumpets for either the hidious noyse of his tumultuous lusts do make him deafe to all admonition or these poysonous cups of filthie pleasure doe intoxicate his minde that hee vnderstandeth not what hee heareth or finally the force of lust so violently transporteth his affections and the harlots chaines of alluring inticements do so surely inthrall him that if he heareth and vnderstandeth profitable admonitions and instructions yet he regardeth them not but cannot or will not or therfore cannot because he will not leaue his sinne to which as a voluntarie slaue he is subiected A second cause of their impenitencie is §. Sect. 3. The second cause of the fornicators impenitencie because his fin is committed in secret because their sinne is committed in secret hauing no other witnesse of their fact but God their owne conscience and Satan who hath drawne them to this sinne For as Iob saith The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face Iob. 24.15 and hauing committed wickednesse he wipeth his mouth and saith I haue not committed iniquitie as it is Prou. 30.20 Wherof it commeth to passe Pro. 30.20 that they securely goe forward in their sinne because they want the ordinarie meanes which should bring them to amendment for when as men know not their wickednesse they cannot admonish or reproue them for it nor cure the wounds which were neuer discouered till they fester and rot in their corruptions they are exempted from shame the vsuall companion of sinne and cause of sorrow which oftentimes bringeth that repentance which is neuer to bee repented of They are also hereby priuiledged from punishments inflicted by humane lawes which are the cords of men that draw sinners vnto God and such admonishers as will make the senses conceiue them when the vnderstanding is besotted But let such men know that their secret acting of these workes of darkenesse will little auaile them for what will it profit these offenders that other men are ignorant of their faults when as they are knowne vnto their own consciences who will beare witnesse against them vnto God their Iudge who will condemne them Psal 1 39.11.12 Pro. 5.20 and vnto Satan their accuser and executioner who will torment them What will it aduantage them to shun the shame of men when as at the great day of the Lord their filthinesse being discouered they shall be disgraced before God and the blessed Saints and Angels What will it benefit them to haue escaped humane punishments which might haue reformed them and brought them to repentance when as they shall eternally be tormented in hell fire without hope of deliuerance The last cause of this impenitēcie is the sweetnes of the sin vnto a carnall appetite §. Sect. 4. The third cause of the fornicators impenitencie is the sweetnesse of this sinne to his carnall appetites and the great delight which worldly men take in perpetrating this wickednesse which will hardly suffer them to be weaned from it either with the bitternes of present euils or with the apprehension of future punishments For such neere correspondence and intimate friendship there is betweene the flesh and these fleshly lusts that the carnall man is ready to venture through fire and water and to hazard health and wealth life and lim for the satisfying of his filthie pleasure neither will hee easilie lose that which he hath so deerely bought but will rather endure all extremities then he will part with his sinne which is more deere and sweete vnto him then life it selfe By all which it may plainely appeare that these sinnes of vncleannesse are most pernicious vnto our bodies and soules in that they continue vs in impenitencie which is the certaine forerunner of eternall damnation for howsoeuer the mercies of God are most large and infinite yet are they neuer inlarged to those who continue in their sinnes though the blood of Christ be of an inestimable value yet it neuer procureth pardon for those who are still in loue with their wickednesse and howsoeuer the promises of the Gospell are most generall and indefinite yet are they alwaies limited and restrained with the condition of true repentance Lastly §. Sect. 5. The fornicator is continually tormented with vexation and cause of griefe howsoeuer
neither doth our Soueraigne Lord and supreame Iudge take the execution of iustice into his owne hands but when it is neglected by his inferiour and earthly officers Whereas contrariwise when Magistrates sleepe and wincke at enormous crimes then the Lord especially watcheth and beholdeth them when as their sword of iustice most rusteth in the scabberd then is the Lord most readie to draw out the terrible sword of his fearce vengeance whereby he destroyeth both the wicked people and the negligent Magistrates CHAP. XIII Of the eternall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which the Lord inflicteth both vpon priuate persons §. Sect. 1. 1 God depriueth them for this sin of the ioyes of heauen and whole common-wealthes for this sinne of whoredome the which although they are many and grieuous yet are they nothing in comparison of those eternall punishments which hee hath prepared for those who are guiltie of this crime in the life to come For first whereas our chiefe happinesse shall then principally consist in the fruition of God because hee is infinite in all goodnesse and perfection and in an vnspeakeable and vnmeasurable degree comprehendeth in himselfe alone al that vertue excellence delight comfort and whatsoeuer good thing may be desired either for the inflaming of our loue or the perfecting of our ioy with which if wee compare all the goodnesse and excellence of the creatures which either haue beene are or shall bee they are altogether incomparably lesse then the least drop in respect of the maine ocean and then the smallest graine of sand in comparison of the whole globe of the earth this sin of whordome doth exclude vs for euer out of his presence in which is fulnes of ioy and casteth vs into an euerlasting banishment out of his heauenly kingdome So the Apostle telleth vs That neither fornicators 1. Cor. 6.9 nor Idolaters nor adulterers nor wantons nor buggerers c. shall inherit the kingdome of God And that dogs inchanters whoremongers Apoc. 22.15 murtherers and such outragious sinners shall bee shut out of the gates of the new Ierusalem If therefore banishment out of our earthly countrie bee accounted such a heauie punishment that euery one carefully auoideth such faults as may deserue it the which in truth in comparison is but a temporarie changing of the place of our exile the whole world being but a place of banishment from our heauenly countrie how much more carefully should we auoide these sinnes of vncleannes which will cause vs to be eternally banished out of our heauenly countrie which containeth in it such ioyes that in respect thereof the most pleasant princely palace on earth is but an irksome prison and most vncomfortable dungeon and the greatest worldly ioyes that can be thought on but like tedious griefes and bitter torments If it be such a grieuous punishment to bee exiled out of our natiue soile into a forraine countrie where perhaps wee shall haue not much lesse ioy and comfort nor much more cause of griefe and sorrow and where we shall spend when it is at the longest a momentarie and when it is at the best a wretched and miserable life and afterwards haue as readie and short a passage into our heauenly countrie where all ioy and happinesse attend vs as if we still remained at our natiue home then how much more grieuous is it to bee banished out of our new Ierusalem where there is all comfort without mixture of discontent and all blessednes without the least griefe or miserie and that not for a momentanie life but for euer and euer And yet this is but the one half of their miserie which they shall then indure §. Sect. 2. Fornicators shall be cast into hell fire For well were it with them if they might become like the beasts which perish and that hauing lead a brutish life they might also die a beastly death feeling neither weale nor woe after their departure but their condition shall be much more miserable for as they shall lose the comfort of Gods presence so they shall finde the horrour of the cursed fellowship with the diuels and damned spirits as they shall be dispossessed and depriued of the ioyes of heauen and of all that blessednesse which is prepared for the Saints who haue kept their vessels in puritie and holinesse so shall they haue their portion in the hellish torments in vtter darknesse prepared for the diuell and his angels For among many other wicked sinners whoremongers shall haue their portion in the lake which burneth with fire and brimstone which is the second death as the holie Ghost telleth vs Apoc 21.8 Apoc. 21.8 And therefore as one naile driueth out another so should the remembrance of the fire of hell extinguish the flames of lusts kindled in mens hearts and the consideration of these intollerable and euerlasting torments should restraine men from those short vaine and sensuall pleasures which are the causes and forerunners of them August de honest mulier Cap 3. Tom. 9. For as Augustine saith Citò praeterit quod delectat permanet sine fine quod eruciat The pleasure of lust which for the time delighteth doth soone vanish but the paines of hell into which they plunge vs doe continue for euermore CHAP. XIIII The obiection of fornicatours answered who excuse their sinne vnder the pretence of marriage ANd thus haue I shewed the manifold and grieuous punishments which the Lord inflicteth vpon whoremongers and vncleane persons both in this life and the life to come Now in the last place it remaineth that I answer briefly an obiection or excuse which is commonly made by fornicatours of the better sort whereby they thinke themselues acquitted from the guilt of sinne and priuiledged from all danger of punishment namely that they are purposed before they commit this follie to marrie the partie whom they haue defiled and so to make amends for the fault committed To which I answer that howsoeuer this is the best course which they can take after they haue fallen into this sinne if it be ioyned with serious and sound repentance yet it is no argument to incourage any to commit this wickednesse vnder this colour and pretence For howsoeuer they be resolued to marrie the partie yet in the meane while they grieuously sinne against God themselues the partie defiled and the fruite of their owne bodie They sinne against God not only by committing fornication but also by making whoredome their passage and entrance into his holy ordinance of mariage and so hauing offered their first fruits and the prime of their strength vnto Satan and their owne filthie lusts they reserue for God the remainder and as it were their leauings They abuse themselues by imagining that they can by mariage satisfie for their sinne and so securely passe it ouer without repentance whereas in truth there is no other meanes to wash their defiled bodies and soules from the pollution
of their sinne but the precious blood of the immaculate Lambe Iesus Christ They depriue themselues of all assurance and comfort of Gods blessing vpon their mariage into which they make such a wicked entrance for how can they hope for a good proceeding where the beginning is so wicked and vnlawfull how can they expect that God will build that house whose very foundation is laid in sinne that hee will make them a happie couple who were first ioyned in fornication or cause her to become a vertuous wife vnto him who hath alreadie abused her as his strumpet Againe what greater iniurie can hee offer vnto her whom hee pretendeth chiefly to loue seeing hee exposeth her to the danger of perpetuall infamie and reproch For who hath assured him that he shall liue to solemnize the promised mariage especially seeing the Lord might in his iustice presently inflict death of bodie and soule for his sinne and if hee doe not what doth he but die a fornicatour and leaue her to liue a reputed harlot by her owne desert and others estimation But though it should be granted that he had procured from heauen a lease of his life yet what wrong in the meane time doth hee offer her to whom he pretendeth mariage seeing he maketh her his harlot before he maketh her his wife and spoiling her of her honestie and virginitie maketh her fit to enter into the stewes before he admitteth her into the honourable bed of mariage What iniurie is this to blemish her good name which he should most honour For howsoeuer hee hath by mariage cured the wound which hee hath made in her reputation so as it is not mortall to her credit yet there euer remaineth as it were a running issue of rumour and infamie or at least a foule scarre if euer it come to light in others estimation or if it remaine secret in their owne consciences which will euer after make them more iealous the one of the other Finally he sinneth against the fruite of his owne bodie in that he begetteth it of the seede of fornication imbasing it in his conception and marking it with the stampe of his sinne before it enioyeth the light of the Sunne CHAP. XIIII Of the sinne of Adulterie and the hamousnesse thereof ANd thus haue I intreated of the sinne of fornication §. Sect. 1. Of Adulterie and the kinds thereof which is that sinne of vncleannes that is committed betweene single or vnmarried persons and haue shewed the hainousnesse of it and the grieuousnesse of the punishment which doth accompanie it In the next place I am to speake of the sinne of adulterie which is that vncleannesse that is committed by those that are either married or betrothed for the law of God as deepelie condemneth and as seuerely punisheth the latter as the former as appeareth Deut. 22.22.24 Deut. 22.22.24 In which argument I will obserue the same order which I did in the former shewing first what it is and the kinds thereof the hainousnesse of the sinne and the grieuousnesse of the punishment Adulterie is the defiling of anothers bed with the act of vncleannesse as the name it selfe also signifieth For it is called Adulterium quasi ad alterius thorum accessio The which sinne is of two kinds for either it is single or double adulterie Single adulterie is that vncleannesse which is committed either betweene a married man and a single woman or a married woman with a single man Double when as both the parties are married who defile themselues one with another Concerning the hainousnesse of which sinnes I shall not neede to say much §. Sect. 2. That adultery is an hainous sinne for if the sinne of simple fornication and whoredome bee so wicked and damnable as before I haue shewed then must it necessarilie follow that the sinne of adulterie which is a finne of the same kinde Leuit. 18.20.29 Ier. 7.9 10. Ezech. 22.11 but in a much higher degree of wickednesse is a notorious crime and an horrible abomination as the Scriptures also call it which continually calles and cries at the throne of Gods iustice for fearefull vengeance vpon the offenders And therefore leauing that which hath bin said concerning the greatnesse of the sinne of fornication and the grieuousnesse of the punishment to be applied to this sinne of adulterie but with a great ouermeasure in as much as it farre exceedeth in a higher degree of wickednesse I will content my selfe briefly to adde that which seemeth to bee more peculiar to this crime both in respect of the sinne and the punishment due vnto it First then §. Sect. 3. That the adulterer sinneth against God by violating his holy ordinance the adulterer sinneth in a peculiar manner against God in that he doth in the highest degree violate his owne ordinance of marriage which is most ancient as being instituted of God in Paradise most honourable as challenging the Lord for the first author and solemnizer therof and most holie and pure as being instituted and ordained in the state of innocencie and since the fall appointed as the ordinarie meanes to preserue our bodies and soules in puritie and chastitie vnspotted and vndefiled For whereas the Lord hath ordained that by marriage there should be such a neere communion between the parties conioyned that they shuld be no more two but one flesh in regard wherof a man ought to forsake father and mother that he may cleaue to his wife louing and cherishing her as being a part of himselfe and that to these ends that they may bee preserued from whoredome and all manner of vnlawfull lusts procreate an holy seede and be mutuall comforts one to another the fornicator doth vtterly violate this holy ordinance for he disioyneth those whom God hath conioyned and breaketh the bond of holy marriage by ioyning himselfe with an harlot and becomming one flesh with her hee forsaketh his deere spouse for whose sake he should forsake father and mother and adhereth to a filthie strumpet he loatheth his wife and loueth his whore he defileth his bodie and soule created according to Gods image in holinesse and purity with whoredome and vncleannesse he begetteth an vnholy seede and basterdly brood and becommeth vnto his wife of a chiefe comforter a most grieuous tormentor filling her heart with griefe and iealousie and her face with shame when she seeth her selfe reiected and set at naught Secondly the adulterer sinneth against God §. Sect. 4. 2. He offendeth God by breaking his couenant of marriage by breaking the couenant of the Lord which was made at the solemnizing of their mariage For then they do not only make a mutual contract one with another that they wil faithfully obserue marriage fidelitie and loue betweene themselues but also they make a couenant with God in his presence and in the face of his holy assemblie that they will performe this vow and promise betweene them made and therefore when they violate this holie contract
stupiditie to bee bashfull in exacting bribes when the partie is backward in tendring of them Howbeit on the other side §. Sect. 4. Gods Ministers must reprooue those sinnes which they haue small hope to reforme considering with my selfe that Christ inueighed against the Mammon of iniquitie though he were derided that Ezechiel preached against the sinnes of the people though his sermons were but like the pleasant songs of a cunning minstrell to make them merrie that Paul neuer ceased to reproue the idolatry of the Ephesians though he were persecuted for his paines that being called to bee Gods Ambassadours we must be readie for the deliuerie of of our message not onlie to accompanie Esay in the Kings court but also Ieremie in the stockes and dungeon and that being appointed the Lords watchmen Ezech. 33.8 we ought to tell the people of their sinnes vnlesse we would haue their blood required at our hands therefore remoouing out of sight all impediments I resolued to intreate of this argument and to inueigh against this sinne the loue of my countrie the respect of my calling and the necessitie of the times so requiring it For who may not plainely perceiue §. Sect. 5. That the sinne of briberie hath corrupted most states and conditions of men that doth not wilfully shut his eyes that where this sinne of bribing raigneth Rulers are corrupted Iustice peruerted impunitie admitted and together with it all sinne and wickednesse the whole state of gouernment disioynted and disordred Neither hath this contagion tainted one place alone but hath infected and poysoned the most part if not the whole state of Christendome and as it was truely said in the waining and declining estate of the Romane Church and monarchie Omnia venalia Romae all things at Rome are set to sale so is it but too truelie verified in these our daies both of that place which is now the common market not onelie of temporall but also of spirituall things as dispensations and pardons for sinnes yea euen of the ioyes of heauen and likewise of the most parts of Christendome which are exceedinglie ouerspread and corrupted with this vice For is not that found true in the common experience of these times which the Wise man obserued in his daies Eccles 10.19 that monie answereth vnto all ruleth all disposeth all and doe not almost all men make a cleere passage vnto themselues by gifts and rewards for the atchieuing of their desires and with these golden raies ripen all their hopes Doe but looke into the particulars and we shall find this no false imputation laide vpon the Christian State but a lamentable truth to be bewailed with deepe grones and mournefull teares For howsoeuer kingdomes themselues and free monarchies bee vnualuable and aboue the pitch of any price yet what is there in kingdomes which are not dailie compassed by rewards By this ladder some mount vp into the seate of eminencie purchasing by gifts titles which neuer came to them by inheritance or by desert neither doe they now as in former times ennoble and dignifie themselues by venturing their life spending their blood in the defence of their countrie but haue found a speedier and more easie course for the satisfying their ambitious desires namely by friends bought with gifts So that now if euer the saying of the Poet is verified In pretio pretium est dat census honores census amicitias pauper vbique iacet Rewards are onely rewarded gifts buy honours and procure friends whereas those who are poore in purse are contemptible in their persons So heretofore men were preferred vnto offices for their seruice sufficiencie and desert but now the vsual entrance into them is by large gifts which way is so common by reason all the other passages are stopped vp that men are not ashamed to passe thorow it at noone day and without blushing to iustifie their entrance Now what wonder is it if these men who entred into their places by bribing doe in the execution of them liue by extorsion or that paying for them only for terme of life more then would purchase a fee simple of like value if they tooke no more but due and ordinarie fees they should take vniust courses to helpe their bargaine and to keep themselues from beggerie Neither is this fault only now to bee found among some cunning courtiers who haue come to their skill by much study and long experience but euen amongst Magistrates in cities who are growne more skilful in cunning hādling of a bribing match thē in their own professions trades for learning wherof they haue serued seuē yeres apprentiship But as there are many forward proficients in this art of bribing so none goeth before many lawyers of these times §. Sect. 5. None goe before some lawyers in the art of bribing who in respect of their skill and deepe reach into these wicked mysteries may iustlie deserue to be esteemed not only Masters of this art but euen Doctors and professors For what matter is so foule and vniust which many of them will not countenance and defend for an extraordinarie reward what title so strong and cleare which they are not readie to vndermine and ouerthrow for the gaining of an ample bribe Neither are the lay estate and common-wealths alone tainted with this corruption but the infection of this vice hath corrupted the Church likewise For if wee looke into the schooles of the Prophets the seminaries of learning and religion we shall find that the preferments which by the founders of Colledges were destinated and appropriated to those who were poorest in purse most destitute of friends and worthiest in gifts both of pietie and learning are now sometimes conferred vpon such as are able to make most friends by gifts and rewards though altogether vnfit and vnworthie of them So likewise the preferments of the Church are in these times by the same meanes compassed in many places for theeues and intruders enter the Church dore by the helpe of these golden picklockes Neither is it now any great furtherance to the obtaining of Church preferments that a man by laborious studie hath attained vnto depth of learning and eminencie of gifts for though his head be neuer so full fraught with knowledge yet if his hands be emptie of bribes he may haue leaue to stand without doores and though he haue the tongue of the learned yet he shall neuer perswade his greedie patrone vnlesse he can make golden verses and mooue him to hearken with a siluer sounding voice Yea in truth learning in these times is accidentally an hinderance to the obtaining the rewards of learning for if that monie were saued which is laid out vpon bookes and candles and bestowed in gifts and bribes and if that time were spent in laying cunning plots for the procuring of preferments which is bestowed in making men worthie to bee preferred it would prooue a farre readier and speedier course to compasse these perferments though in
the partie for whose sake he doth iniustice in that he taketh a reward to countenance him in his vniust courses to harden him in his sinne and by making the wrongs and iniuries iustifiable and lawfull which he hath offered to his neighbour causeth him securely to goe on in his wickednesse without repentance Lastly hee offendeth against his instruments whom hee vseth in these vniust imployments for if Iesabel will vniustly spill Naboths blood and spoile him of his vineyard then also must shee haue false witnesses to accuse him and vniust Iudges to condemne him and if Felix will bee a cunning taker of bribes he must not goe bluntly to worke and himselfe make the match but he must haue his wicked brokers to beate the bargaine who also if the truth come to light may beare the blame and excuse their master And so these wretches seldome goe to hell alone but draw others with them into the like fearefull condemnation CHAP. III. How the briber sinneth against particular and priuate societies ANd thus the briber sinneth against particular mē §. Sect. 1. Of the briberie of Landlords Against whole societies he likewise offendeth and that both priuate publike Against priuate societies as namely against families whether they belong to others or that whereof himselfe is gouernor Other mens families they wast and spoile by exacting gifts and rewards from them and like greedie but yet idle birds they rob other mens nests to feather their owne In which respect the greedie Landlord principally offends who being to let a lease to a poore tenant doth not onely raise the rent and inhance the fine but in churlish cunning keepeth aloofe looking sternely and speaking bigly neither can hee be perswaded to come vnto any agreement vntill his wife or children be feed with bribes to mediate in the behalfe of the poore tenant and so make him more tractable and inclinable to entertaine his motion And when the lease is taken at so high a rate that by sweating almost vnto blood he cannot maintaine his poore familie yet if he regard his Landlords displeasure and would haue him to looke vpon him with a cheerfull countenance yea if hee desire to be out of his lurch and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred he must at euerie good time present him with the fat of his labours though he spare it out of his owne bellie and be alwaies readie at his Landlords pleasure to toile himselfe and his cattell also with gainelesse paines and vnrewarded labour Esa 3.14 Amos 8.6 And what is this but as the Prophet speaketh to beat the people in pieces and to grinde the faces of the poore What is it but to sell the poore for old shooes and basely to vnderualue those as slaues and men of no worth whom Christ hath redeemed with the inestimable price of his owne most precious blood What is this but not onely to plucke off the clothes from their backs and their meate from betweene their iawes but euen to pull off the skinne from the flesh and the flesh from the bones and like cruell Canibals to eate the flesh of Gods people hauing first flaied off their skinnes broken their bones and chopt them in peeces as for the pot and as flesh within the caldron as the Lord complaineth of the Princes of Israel Mich. 3.2.3 Mich. 3.2.3 The like may be said of many couetous lawyers §. Sect. 2. The manisold briberie of diuers lawyers for I doe not accuse all nor any whose consciences doe not accuse them and I know that there are many of this honourable profession who doe truely feare God loue iustice hate the corruptions of the time and make conscience of their waies but I only taxe such as being wholly possessed and corrupted with greedy couetousnesse stand accused and conuinced before God by the testimonie of their own consciences of these griping courses and of this vnconscionable bribing whereby they spoile whole families and lay wast dwelling houses as desert places for when men come vnto them for helpe to maintaine their iust titles and to enter or keepe them in possession of their right they of all others most wrong them and if at al they preserue their state it is that themselues may pray vpon it vsing herein their clients as the briers the sheepe who when he commeth amongst them for shelter against the storme is so inueigled that before hee can get out he must leaue his coate behind him Neither is this the case of the one client alone but herein both aduerse parties doe well agree for oftentimes both he that doth and receiueth the wrong he that hath a iust title vnto that for which he sueth as well as he that deteineth other mens rights from the true owners haue through tedious suits their estates brought into such deepe consumptions that they neuer recouer of it So as it had bin much better oftentimes to haue giuen away their right then to haue sued for it because they can haue no end of their chargeable suites till hauing spent all their pouertie procureth a priuiledge of exemption In which respect many Lawyers of our times may be truly said to accord contentions as in the fable the kite compounded the strife between the mouse and the frog namely by making a pray of both parties And those who sue for their helpe are like vnto true men who when they cannot agree about the diuision of their goods either partie desiring the greater share commit the matter to be comprimitted and decided by theeues who inrich themselues with the spoile of them both or like vnto the blind and the lame contending who should haue the oister which the one spied and the other tooke vp and not being willing to decide the matter betweene themselues did chuse an arbitratour who did eate the meate himselfe and gaue a shell to either partie But because it is not enough to say that they are diseased §. Sect. 3. That lawyers diuerslie offend in this sinne of bribing 1. When as they take gifts to maintaine an vniust cause vnlesse we also point at the sore or to accuse them of bribing vnlesse we also shew wherein their taking rewards is to bee condemned we are further to know that in this regard they principally offend first when they take gifts for the defending of an vniust cause themselues knowing before they take it in hand that it is of this nature and qualitie A common practise amongst many lawyers of these times who care not how bad the cause be so the fee be good nor how emptie the courts be of iustice so that their chests hereby may be filled with riches But herein they grieuouslie sinne against the Iudge whom by their pernicious eloquence colourable glosses and false suggestions they labour to blind that they may seduce and misleade him out of the path of iustice into the by-waies of error and vnrighteousnes They sin