thee they trusted in thee they hoped in thee and were not ashamed they trusted in thee were not confounded But we must pray with Dauid Psal â—9 8.9 Remember not our old sinnes but haue mercy vpon vs and that soone for we are come to great miserie For if God be not mercifull vnto vs we shall all both the father and children come shortly and sodenly to eternall miserie Impunitie also causeth our sinnes to be exceeding great Impunitie maketh sins exceeding great Eccle. 7.17 I haue seene all thinges saith the Preacher in the daies of my vanity there is a iust man that perisheth in his iustice there is a wicked man that continueth long in his malice Iob. 21.23 Iob speaking of these saith They spende all their daies in welthinesse in a moment they goe downe to hell Dauid saith thus Psal 33 12. And these are the wicked yet prosper they alwaies and encrease in riches And a little after he saith Surely thou hast set them in slipperie places O how sodenly do they parish consume come to a fearfull end Augustine in his select sentences thus writeth Augustine the fortie two sentence There is nothing more miserable theÌ„ the felicity of sinners whereby a penal impunitie is nourished and the euill will as an inward enemy is strengthened Chrysostom Chrysostom on the first chapter of the Hebrues his second Homily thus saith But besides all other euils riches haue also this mischief that rich men sinning wickedly are defended froÌ„ punishments he that possesseth riches though he alwaies sin yet he is not restrained with any punishment but alwaies he receiueth the wounds of sins without any remedies and no man checketh him for it And Augustine in a treatise hee hath of the Martyrs saith The men of this world are vnhappily happy for they are for a time happie and for euer miserable but the Martyres are happily miserable for they are miserable for a season and happie for euer For that then the manifest and many sinnes of EnglaÌ„d are not punished we haue no cause to reioyce in it but rather to feare that the dilation of our punishment will be more greeuous for though he coÌ„meth with leaden heels hee striketh with yron handes recompensing the tarditie therof with the grauity Being theÌ„ we see the idolaters to sin manifestly the blasphemers to sweare outragiously the Saboths of the Lord to be prophaned notoriously murthers to be pardoned adulterers to be winckt at robberies to be counted purchace slanderings railings to be accounted zeale and couetousnes to be reckoned theft oppression wisdom sith I say al these sinnes are not only vnpunished which is lamentable but also maintained which is damnable it cannot be but that God which made all the world of nothing will bring the wicked to nothing he that gouerneth in equitie wil destroy them that worke iniquitie He is by name almightie therfore he shal consume away al the wicked like drosse He is the Lord of hostes therfore men Angels and deuils are at his coÌ„mandement he is the holy God of heauen therefore he will destroy all the wicked from the earth he is a king for euer therefore all the wicked kingdom of the earth shal be brought to desolatioÌ„ For as the Preacher saith Eccle. 8.11 Because sentence against an euill worke is not speedely executed therefore the heart of the children of men is fully set in them to doe euill Pontius in his 9 chapter of liberalitie An example for Londoners wiues Pontius sheweth that a certain rich womaÌ„ had but one only sonne whom she brought vp so wantonly that he became a theefe and was brought to the gallowes and seeing his mother hee desired to speake secretlye with her and when she put forth her mouth to kisse him hee Bit of her nosthrilles and did spitte them on the ground vsing these wordes let this be an example for motherly education Senica the maister of Nero which is saide to be a master of his vices not because hee did prouoke him to euils but because hee did not restraine him froÌ„ it he is reported to be butcherly murdered of Nero his scholler Hemingius on the second epistle of Iohn noteth that a fellow was accused of 7. murders The iudge being greatly mooued with the atrocitie of so heinous crimes studied what worthie punishment might be inflicted on him An Aduocat pleading for the transgressor proued that the malefactor had committed but one murther and the Iudge the other six and being demanded how he replied that if the homicide had bene put to death at the first murder as hee deserued then those six had not bene slaine The pardon therefore of the iudge was the cause that those other six were slaine To this may be added the fearefull break-neck of Eli who for not punishing his sons drew a tragical punishment vpon both himselfe and his sons also Let euerye Prince therefore draw out his sword and euery father exercise his rod otherwise the scourge of Gods wrath the sword of vengeance will sodenly and seuerely fal vppon them Pro. 13.24 Syr 7.6 Encouragement in sin maketh sin exceeding great Pro. â— 11 c. for he that spareth the rod hateth the childe Seeke not to be a iudge least thou be not able to take away iniquitie Encouragement in sin is another thing that maketh sin exceeding great do not our murderers and theeues encourage one another to mischiefe saying Come with vs we will lay wait for bloud and lye priuilie for the innocent without a cause we will swallow them vp aliue like a graue euen whole as those that goe downe into the pit We shall finde all precious riches and fill our houses with spoile Cast in thy lot among vs we will all haue one purse Doe not our harlots encourage men in wickednesse saying as doth the harlot Pro. 17.18 c. Come let vs take our fill with loue vntill the morning let vs take our pleasure in daliance for mine husband is not at home he is gone a iourney far off He hath taken with him a bagge of siluer and will come home at the time appointed and stollen waters are sweete and the bread that is priuilye eaten hath a good taste Pro. 9.17 Doe not our extortioners and vsurers animate one an other in mischiefe saying Sap. 2.10.11 Let vs oppresse the poore that is righteous let vs not spare the widowe nor reuerence the white haires of the aged that haue liued many yeares Let our strength be the law of vnrighteousnesse for the thing that is feeble is reproued as vnprofitable Doe not our couetous cornmongers prouoke one another to afflict the people of God as did the wicked in Amos time saying Amos. 8.5 When will the new moneth begin that we may sell corne and the sabaoth that we may set forth wheat and make the Ephasmall and the shekel great and falsifie the weights by deceit
the earth There is also an infernall language which is nothing but cursing Esa 8.21 therefore as it was said to Peter Mark 14.40 Surely thou art one of them for thou art of Galilea and thy speach is like so because of the abundaunce of the heart the tongue speaketh you may thereby know who is of heauen who of earth who of hell They that praise the Lord are heauenly indeed their conuersation is in heauen they that speake of the earth are earthly but they that curse and sweare are alreadie damned their speach is like As he is a Spaniard that naturally and properly speaketh Spanish he a French-man that speaketh French and hea Welch-man that speaketh Welch so he that speaketh of the praises of God is a saint hee that speaketh of the earth is an earthly man and he that is a swearer is of the diuel The bitter stream proueth the fountaine to bee bitter the leaues shew what the tree is so the blasphemous words of wicked men doo shew that they come from the bitter roote of infidelitie No man receiueth gold but hee weigheth it no man hath ground but he encloseth it why then do not our swearers weigh their words and hedge in their tongue because as S. James saith Iam. ◅ It is set on fire of hell when therefore hell fire ceaseth the blasphemers of Gods name will cease And hereunto agreeth the saying of Iesus the sonne of Syrach Syr. 23.13.15 Vse not thy mouth to ignorant rashnes for therein is the occasion of sinne the man that is accustomed to opprobrious words will neuer be reformed all the dayes of his life and such a one was Shimei 1. sam 16.7 King Lewes the eleuenth hauing an accustomed swearer in his Court cut off his lips and being demaunded of his Courtiers why he executed so greeuous a punishment hee aunswered Would my lips were so cut off that I had neuer a swearer in my Kingdome But the onely cause why swearing is so frequent in England is the negligence of Princes Why swearing is so frequent in England which punish not this offence and the fearfulnesse of the Ministers who dare not reproue this sin in Gentlemen and noble personages and especially the euill example of parents who neither leaue this sinne themselues nor yet punish it seuerely in their posterite The blasphemies and periuries of England haue infected euerie Countrie Citie and House of this land therefore without a generall heartie and speedie repentance perpetuall desolation the vengeance of eternall fire will fall vpon the father and the sonne the pastor and the people the priuate man and the magistrate for euer Prophanatiō of the sabaoth a manifest sinne in England Prophanation of the Sabaoth is another of the euident sinnes of England We are willed to hallow our Sabaoth Gen. 2.23 Exo. 20 11. Exod. 31.17 Deut. 5.14 Heb. 4.4 Jer. 17.21 22 23 24. Ezech. 20.12 13 14 15 16 17 18 19. and yet in all places and of the greater part of the people of this land the sabaoth is prophaned with dauncing stage-playing bearbayting bowling with all manner of abhominations And not onely the holy word of God but the ancient Fathers and the ciuill Law doo speake of the sanctification of the sabaoth Aug. in Psal 32. Augustine on the 32. psal saith It is better to digge than to daunce on the sabaoth Chrisost in homil 48. Chrisostome in his 48. homily saith Where wanton dauncing is there no doubt the diuell is present for God hath giuen vs these members not to daunce but that we should walke modestly and not to daunce impudently after the manner of Camels for not only women but Camels daunce vndecently but that we should stand in the companie of the Angells and if the bodie bee deformed by dauncing how much more is the soule in these daunces the diuell daunceth with these daunces they are deceiued of the ministers of the diuell Ambrose Lib. 3. de virg Ambrose in his 3. booke of Virgins thus writeth What say ye O holy women you see what ye ought to teach vnteach your daughters she danceth but the daughter of an harlot for she that is chast shamefast teacheth her children religion not dancing And as these inueigh against dauncing Lactant. lib. 4. cap. 20. so doth Lactantius against stage-playing in his 6. book cha 20. I know not saith he wherein there can be a more vicious corruption than in plaies for the Enterludes doo speak of the deflouring of virgins of the loues of harlots the more eloquent they are that haue fained those abhominations the more the elegancie of the sentences doth perswade and they sticke more easily in the memory of the hearers the verses which are numerous and eloquent The tragicall histories also doo set before our eies the patricides and incests of euill kings doo shew their wickednes on the stage the vnchast gestures of the plaiers also what doo they teach or stirre vp in vs but lusts whose bodies being made weake and wanton in imitating the going and apparell of women doo countersaite vnchast women with vnhonest gestures What shall I speake of ballads which teach the doctrine of corruptions which teach adulteries whiles they feigne and by feigned adulteries instruct to true what may yong men and maides doo when they see these things to be done and to be seene of al men gladly and without shame they are warned therefore what they maye doo and they are inflamed with lust which is most prouoked with seeing and euerie one according to his sexe prefigureth himselfe in those images and doo allowe them while they laugh at them and vices cleauing vnto them they returne to their houses most corrupt neither onely children which should not be endued with vices in their first age but also olde men whom it becommeth not to sin doo fall into the same path of iniquities It is cleare by this that hath been alleadged that as the Prophets and Apostles haue taught the sanctification of the Sabaoth so the Fathers haue walked in the same steps yea godly Princes haue made lawes for sanctifying the Sabaoth Leo and Anthemius being religious Princes writing to Armasius commanded him in these words That the festiuall dayes being dedicated to the excellent Maiestie of God should neither be occupied in pastime and pleasure neither be prophaned in exacting of tributes likewise wee decree say they that the Sunday shall be reuerently honoured that it shal be exempted from all busines in this day let no suretiship be taken let no man be summoned to appeare let no man vse pleading and let no causes or matters of controuersies be heard And a little after it followeth neither do we suffer that this day being exempted from all trauell should be spent in wantonnes and filthy delights that there be any enterlude or pageant plaid on the dominical day or anie game or pastime in the place of exercise
Augustine it a treatise of the contrition of the heart For as much then as the sinfull generation of this realme of England will neuer repent but stop their eares when God calleth them fleeth from the Lord when he seeketh them and shutteth vp their hearts when he knocketh to come into them there must be either a generall tepentance as there was in Niniuie or else there will he a generall destruction as ther was in Sodom which was in this maner In Gen. 19.24.25 Gen. 19.24.25 Then the Lord rained vpon Sodom vpon Gomorrha brimston and fire from the Lord out of heauen and ouerthrewe those cities and all the plaine and all the inhabitantes of the cities and that that grew vpon the earth Of this dreadfull desolation you shall reade in Deutronomium 26.23 Esay 13.14 Iere. 50.40 Eze. 18.49 Hos 11.8 Amos 4.11 Luke 17.29 and Iude 7. First he is noted who destroyed Sodome the Lord secondly how he did raine vpon Sodom and Gomorrha brimstone and fire thirdly from whence from the Lord from heauen The Lord which made Sodome Gomorrha a pleasant and frutfull vale for the sinnes of the people brought it vnto vtter desolation He did raine the end of raine is the fertilitie of the earth the Sodomites turned the fertilitye of the earth into pride Ezek. 16. fulnesse of bread idlenesse and vnmercifulnes to the poore and therefore when this wickednesse was to be punished it was reuenged not with famin pestilēce or sword but as the wicked had peruerted themselues so the Lord peruerted the raine not to the nourishment of the earth but to the sterilitie of it and gaue them for dew brimstone and for water fire Strabo in his booke seemeth to giue some naturall causes of this destruction But Moses sheweth it came from the Lord who is able and willing to punishe strange sinnes with strange plagues Further we are here to learne in that it did raine that abundance of fire fell from heauen so great is the treasure in heauen of those thinges whereby vengeance is to be taken on the reprobate on the earth Deut. 32.34.35 Deut. 32.34.35 Js not this laid in store with me and sealed vp among my treasures vengeance and recompence are mine Moreouer where he saith he ouerthrewe the cities and all the plaine and all the greene things of the earth we are to remember there are two sorts of destructions the one 2. Sortes of destruction whereby cities are so ouerthrowne that after peace made they may bee reedified againe These kindes of subuersions haue but a temporall scourge to chastise the wicked The other whereby in a perpetuall destruction both the inhabitants and cities and fieldes are vnrecouerably destroyed So was Sodome and Gomorrha destroyed with all their inhabitants and in all the plaine with trees herbes and plants the monuments of this destruction remaine to be seene at this day the shadowes of cities the rockes exust the earth full of ashes heapes of salt a filthie smell a dreadfull sight and a filthie lake Here let euery good man thinke A note for England that if the Sodomites prouoked so great wrath against them which were guided but only by the law of nature how much more detestablye doe they offend which haue receiued the light of the Gospel yet commit the sins of Sodome Matth. 10.14.15 Mat. 10.14.15 And whosoeuer shall not receiue you nor beare your words when you departe out of that house or that citie shake off the dust of your feete Truely I say vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement then for that citie 5 God doth not only say that the contemners of the Gospell shall be grieuously punished but he saith it shall be more easie for the Sodomites and more grieuous to the contemners of his word Right instructions to be learned out of the subuersion of Sodome and Gomorrha In this subuersion are these thinges to be committed to memorie First it is an easie thing with God to punish the wicked and euen as easie as to send downe raine from aboue Secondly many waies hath God to subuert the wicked the olde worlde he drowned with water the AEgiptians had diuers plagues their waters were turned into bloud the frogs crept into the kings chamber they were punished with gnats flies pestilence biles haile locusts darknesse and the sudden death of the first borne of AEgipt The murmurers in the booke of Numbers some were swallowed vp into the earth some were consumed with fire from heauen and the tempters were all destroyed in the wildernes with fierie serpents The third thing memorable is this that the iudgement of God commeth suddenly for when they were eating drinking building and planting suddenly came fire from heauen and consumed them 1. Thes 5.3 So Paul saith it shall be in these later daies For when they shall say peace and safetie then shall come vpon them sudden destruction as trauell vpon a woman with child and they shall not escape Fourthly the wicked shal not escape when the iudgement of God commeth on them Therefore the flight shall perish from the swift Amos 2.14 and the strong shall not strengthen his force neither shall the mightie saue his soule Amos. 9. ◠And hee that flieth of them shall not flie away and hee that escapeth of them shall not be deliuered Fiftly sinnes do shorten our liues for the most part of the Sodomites were no doubt in their youth when the fire fell on them Psal 55.23 And thou O God shalt bring them downe into the pitte of corruption the bloudie and deceitfull men shall not liue halfe their dayes Sixtly sinnes being continued do alwaies bring newe plagues The olde worlde was drowned with water but Sodome was destroyed with fire therfore it ought not to be incredible that all the worlde shall be burned with fire The heauen of heauens is the Lords but the earth hee hath giuen to the sonnes of men so he gaue a fruitful plaine to the Sodomites but when they abused it hee rayned downe fire brimstone as plentifull as raine So because in these last times wee abuse the creatures in riot and excesse God no doubt will according to his word cōsume the whole world with fire Seuenthly they that liue wickedly shal dye miserable The Sodomits liued in pride therfore they came to shame they were vnmercifull to the poore therfore they had iudgement without mercie Lastly God will reuenge all iniuries done especially those that are committed against his ministers Zach. 2.8 For hee saith Hee that toucheth you toucheth the apple of mine eye And Psal 105.15 Psal 105.15 Touch not mine annointed and do my Prophets no harme C ham for mocking the minister of God Noah was cursed in himselfe in his children in earth in heauen of God and of men so the viperous brood of Cham which scorne the reuerend fathers of the Church shal be accursed for euer The vnclean Sodomites were burned to ashes and condemned because they vexed the righteous soule of Lot so our murmurers shal taste of the like fearful iudgemēt and also the whole land for soothing them in their Ismaeleticall scorning if speedilye and heartily they do not repent which God giue them and vs also grace to doe that we being deliuered from the dreadfull wrath of God which hangeth ouer our heads for our many manifest and exceeding great sins may from one generation to another liue to praise the Lord all the daies of our life Num. 6 2◠25. The Lord blesse and keepe this Realme The Lord make his face to shine vpon vs and be mercifull vnto vs the Lord lift vp his countenance vpon vs and giue vs his peace for his sonnes sake Christ Iesu To whom with the holy spirit be all honor and glory for euer and euer Amen FINIS
friend which is as thine owne soule entice thee secretly saying Let vs goe and serue other Gods which thou hast not knowen thou J say nor thy fathers anie of the gods of the people which are round about you nere vnto thee or far from thee from the one ende of the earth vnto the other thou shalt not consent vnto him nor heare him neither shall thy eye pitie him nor shewe mercie nor keepe him secret but shalt euen kill him thy hand shall be first vppon him to put him to death and then the hand of all the people The sinne not onely of idolatrie is manifest but also the sinne of blasphemie Manifest blasphemie in England What bargaine almost is made without swearing what oath is ministred in the iudgement seat without forswearing what sports without blasphemie what countrie what citie what towne what house or what tongue is not infected with this sinne of swearing the olde man sweareth by custome the yong man childe by imitation the gentleman sweareth of lustines the poore sweareth for necessity the thief sweareth to couer his fault the harlot to denie her crime and albeit not man but the Lord our God commaundeth vs saying Exod. 20. Thou shalt not take the name of the Lord thy God in vaine for the Lord will not holde him guiltlesse that taketh his name in vaine yet all the desperate people of this declining age are so giuen to swearing as though no man could be saued happily vnlesse he did sweare continually Can a bitter fountaine send out sweete water no more can a blasphemous mouth speake to the praise of God The first argument against swearing drawen from the person of God Psal 139.3 There be fiue things in God which euerie blasphemer should consider of the first is that he is present in all places and therefore Dauid saith Thou compassest my pathes and my lying downe and art accustomed to all my wayes Secondly he knoweth all things for there is not a word saith Dauid in my mouth Psal 89.4 but thou knowest it all O Lord. Thirdly there is truth in the Lord Psal 5.6 God loueth no wickednes neither shall anie euill dwell with him the foolish shal not stand in his sight for he hateth them that worke iniquitie he will destroy them that speake lies Fourthly God is righteous and therfore the Psalmist saith Psal 119.137 Righteous art thou O Lord and righteous are thy iudgements thou hast commanded iustice by thy testimonies and truth especially God is righteous first because he iudgeth in equitie With righteousnes shall he iudge the world and the people with equitie secondly because he iudgeth without respect of persons Rom. 2.9 c. Tribulation and anguish shall be vppon the soule of euerie man that doth euill of the Iew first and also of the Grecian but to euerie man that doth good shall be honor and glorie and peace to the Jew first and also to the Grecian for there is no respect of persons with God Thirdly God is iust because he leaueth no sinne vnpunished Binde not two sinnes together Syr. 12.14 for there shall not one be vnpunished For as no vertue is of God vnrewarded so there shall be no sin vnpunished Fourthly and lastly in God is all power Our God is in heauen Psal 118.3 he doth whatsoeuer pleaseth him From heauen he cast down the Angels from Paradice Adam hee made the earth to swallow vp Corah the flouds to couer Pharaoh and his hoast the sonnes of Aaron to be slaine in the temple Jezabel to be cast out of her chamber window Holofernes to be murdred in his bed and Ely to breake his necke sitting on the thresholde Wherefore excellent is that saying of Bernard Bernard in Psal 139. God is in himselfe as Alpha and Omega the first and the last in the world as the author and gouernor of it in the angels as the fauor and beautie of them in the church as a father of a family in his house in the soule as a bridegroome in his chamber in the iust as a helper and protector in the reprobate as a dread and horror Whither shall I goe from thy spirit no man goeth from him but to him from his seueritie to his goodnes from an angrie God to an appeased For what place can receiue him that flieth but there thou maist finde his presence God is present therefore the blasphemer should feare him God knoweth all things therefore the blasphemer should praise him in God is truth therefore the blasphemer should hate lies in God is iustice therefore he rewardeth the good and punisheth the euill in God is power therefore he can doo what pleaseth him fire haile stormes and tempests fulfill his commaundements yea there are spirites created for vengeance and in their suriousnesse they hasten their torments they wil not ouerpasse the commandement of the Lord. The Prophet Ieremy saith Ier. 4.2 The 2. argument against swearing drawen from the manner and maâ—â—er thereof thou shalt sweare the Lord liueth in truth iudgement righteousnes in truth in respect of the thing in iudgement in respect of the swearer in iustice in respect of the cause truth excludeth a false oath iudgement a rash oath iustice an vnlawfull oath but our blasphemers sweare not in truth but in falshood not in iudgement but rashly not in iustice that is first for the glorie of God secondly for the safetie of their neighbour thirdly for their own necessitie and fourthly when they are required of the Magistrate for iust causes but in common speach vnlawfully in buying and selling deceiptfully and in sporting and playing most damnably Further Eph. 4.25 Psal 32.5 Esa 50.4 1. Thes 5.14 Psal 51.14 The 5. argument against swearing drawen from the vse of the tongue the tongue being giuen of God to speake the truth to confesse our sinnes to teach to comfort the afflicted lastly to praise the Lord the blasphemer setteth forth leasing increaseth his sinnes is an ensample of corrupt manners bringeth no coÌ„fort but the plague of God to his house and dishonoureth the Lord whom hee should praise with soule heart heart tongue flesh and with all hys powers members for euer A thiefe stealeth but for necessitie but a blasphemer sweareth in a brauerie the harlots do sinne but in darknes the blasphemer offendeth openly the couetous man offendeth but seldome the blasphemer often at euerie word the slaunderer offendeth but against his brother but the blasphemer dishonoreth God his father There are but 3. sorts of languages in the world The 4. argument against swearing drawen from the customâ— of speech Psal 84.4 the best is the heauenly language whereof Dauid thus writeth Blessed are they that dwel in thy house O Lord they shall alwaies be praising magnifying thy name There is another language that is earthly whereof Saint John writeth Iohn 3.31 He that is of the earth is of the earth and speaketh of
called Circus or the lamentable spectale of beasts yea although the solemnity of our birth happen vpon this day let it be deferred if anie man on this day shall haue anie accesse to spectacles or vnder the pretence of priuate or publike affaires shall be an Apparitor or Sergeant to anie Iudge violating or breaking these Statutes let him loose the commoditie of warfare and runne into the prescription of attainder The holie Prophetes and Apostles commend vnto vs the hallowing of the Sabaoth the Fathers exhort vs to the same the lawes of godly Princes commaund it yet we continue in England wilfull contemners of this precept The sanctification of the Sabaoth consisteth in foure things The sanctification of the Sabaoth consisteth in 4. things First of all holy men ought to enter into the Church where the Gospell must be expounded and declared by the which the Auditorie may learn what to thinke of God what is the true seruice of God and how the name of GOD may be glorified Secondly there must be praiers petitions made vnto God for the necessitie of all men Thirdly we must extoll the goodnes of God giuing thankes for his daily and inestimable benefites which giuing of thankes excludeth foure things first contempt of God secondly forgetfulnes of God thirdly malice fourthly the abuse of Gods creatures And the sacraments must religiously be celebrated if the time occasion and custome of the Church doo so require for it is chiefly required in the fourth precept that we should diligently obserue and deuoutly exercise the holy sacraments and holy rytes of the Church being lawfull profitable and necessarie Fourthly humanitie and beneficencie must take place in the Church all men must learne daily to be beneficiall in giuing of almes priuately but to be most liberall publiquely whensoeuer necessitie of the time and opportunitie shal so require Whereas we should spend our sabboth in hearing and reading of the word of God we spend it in reading of vaine wicked pamphlets wheras we shuld then make petition to God for our necessities we wander vp downe after deceiptfull vanities wher we shuld be thankful to god especially on that day for his benefits we misspend our time in idle pastimes lastly wher we shuld be liberal to the poor we are prodigal to minstrels bearkeepers plaiers to al masters of vanities for asmuch then as al diuines godly princes haue approued the sanctification of this day now all sorts of people prophane the same the old aswel as the yoÌ„g the father aswel as the son the master aswell as the seruant the minister aswel as the auditory the magistrate with the priuate maÌ„ neither the commaÌ„dement of God is feared nor the example of our maker imitated nor the admonitions of the prophets regarded nor the counsels of the apostles followed nor the repreheÌ„sions of the fathers esteemed it caÌ„not be but this prophanatioÌ„ of the Sabaoth so generall so frequent so continuall crieth to the Lord for a perpetuall desolation for the vengeance of eternal fire Murther also is another sinne that crieth for vengeance Gen. 4.10 The voice of thy brothers blood saith God crieth vnto me from the earth Murther a manifest sin that crieth for vengeance To loose our wealth it is greeuous but to loose our good name more greeuous but to loose our life that is most greeuous of all First it is an heinous offence that one man should kill another secondly it is more hainous when a superior killeth an inferior thirdly it is a most hainous offence when one brother killeth another as Cain killed Abel fourthly it is more detestable when a wicked man killeth a righteous fifthly that for the sincere worship of God sixtly if he doo it of a pretended hatred and seuenthly if he doo it after admonition In England man killeth man the lord the tennant the brother his brother the wicked the good that for the true worship of God and of hatred and after godly admonition Therefore as the blood of Abel cried from the earth vnto the Lord so doth the blood of the Saints shed in the late daies of Queene Marie crie for vengeance against the wicked Gen. 9.6 Who so sheddeth mans blood by man let his blood be shed for after his owne image God made man First heere wee learne that man was made to praise God whosoeuer then killeth man hindreth the glorie of God Secondly how was man created in righteousnes holines mercie truth these vertues being essentiall in God are accidentall in vs whosoeuer therefore murthereth a man destroyeth those vertues wherein man dooth participate with the nature of God Thirdly sith God made man after his owne likenesse here we learne that God loueth man aboue all the creatures of the world we ought not to hate him whom God loueth Fourthly sith man is the image of God and doth excell all creatures whosoeuer murthereth him destroyeth the most excellent workmanship of God But how little we regard these things it is manifest by the wilfull murthers often coÌ„mitted in and about London whose blood no doubt crieth to God as Abels did out of the earth For first God is the Iudge of the quicke and the dead Secondly he is the auenger of all euill for albeit men will wink at murther yet God will not And therfore the Prophet Dauid crieth out Psal 94 1â—â— O God to whoÌ„ vengeance belongeth thou God to whom vengeance belongeth shew thy selfe arise thou Judge of the world and reward the proud after their deseruing Thirdly the iust as Abel was do peculiarly belong to God Psal 10.16 The poore committeth himselfe to thee for thou art the helper of the fatherlesse Zach. 2.8 He that toucheth you saith the Lord toucheth the apple of mine eye Precious therefore is the blood of the Saints in Gods sight and shall be of God himselfe in time auenged Sodometrie whoâ—dome crie for vengeance Sodometrie also and vnnatural lust crieth to God for vengeance punishment King Henry the eighth of famous memorie when he visited the Abbies of England by Thomas Lee Richard Layton and Thomas Bedel Archdeacon of Cornwall being Doctors of the Law by Thomas Barthlet publique Notarie in the yere of our Lord God 1538. In the Abbey of Battell were found 16 Sodomites in Christ-church at Canterbutie 9. and in euery Abbey were found some to be Sodomites others to be adultrers some hauing foure some fiue some ten some twentie harlots as in a Book called a Breuiarie of those things that were found in Abbeyes Conuents c. it doth at large appeare And because that Sodometrie and whoredome had made them verie infamous one of their owne friends thus wrote of them Non male sunt monachis grata indita nomina patrum Cum numereÌ„t natos hic vbique suos The acceptable names of fathers were aptly giuen to Monkes for they were able to tell their children both
here and there in euene place Saint Paul against whoredome thus writeth Meates are ordained for the belly 1 Cor 6.13 14 15 16 17 18 19 20. the belly for the meates but God shall destroye both it and them now the bodie is not for fornication but for the Lord and the Lord for the bodie and God hath also raised vp the Lord shall raise vs vp by his power Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid Doo ye not know that he which coupleth himselfe with an harlot is one bodie for two saith he shal be one flesh but he that is ioyned to the Lord is one spirite Flee fornication euerie sinne that a man doth as without the bodie but hee that committeth fornication sinneth against his owne bodie Know you not that your bodie is the temple of the holy ghost which is in you Whom ye haue of God and ye are not your owne for ye are bought for a price therefore glorifie God in your owne body and in your spirit for they are Gods Here are 7 arguments against whoredome 7. arguments against whoredome the first is of the punishment in the 13. vers where he saith that meates are for the belly the belly for meates but God will destroy both it and them for gluttonie and drunkennes are maintainers of venerie the second argument is drawen from the condition of our bodies in the same verse the bodie is not for fornication but for the Lord for as God is worshipped in heauen of angels which are spirites so will he be worshipped in earth of men which haue bodies and therefore our bodies shall be raised vp to glorie the third argument is drawen from an absurditie It is against reason saith the apostle that our bodies being the members of Christ should be made the members of an harlot so to bring them from high dignitie to most vile indignitie the 4. argument is drawen from the comparison of God and an harlot for he that ioyneth himselfe with an harlot is one with an harlot in affection and shal be one with an harlot in affliction but he that coupleth himselfe to the chast God shall be one with God in glorie for euer the fifth argument is drawen from the effects of fornication for the fornicator defileth his bodie with the pockes leprosie and many other loathsome diseases and therefore vnnaturally sinneth against his owne bodie shortning his life by wasting the vigor of his bodie The sixt argument is drawen from the purposes whereunto the body is destinated your body is the temple of the holy Ghost and you are not your owne therefore in it God must be worshipped not the diuell The seuenth and last argument is taken frō the lawe in the last verse you are bought with a price that is not with gold nor siluer but with the most precious blood of Christ therefore not onely our soule must magnifie the Lorde and our spirit reioyce in God our Sauiour but also our flesh must reioyce in our God and in the life and death of our bodies God must be glorified bowing our knees to GOD the father of our Lord Iesus Christ which leadeth vs to life and not to whores and harlottes Pro. 7.27 Whose waies goe downe to hell Jeremies prophecie is fulfilled in them will be fulfilled in vs Ier. 5.7.8.9 Though I fedde them to the full yet they committed adulterie assēbled themselues by companies in the harlots houses they rose vp in the morning like fedde horses for euerie man neighed after his neighbours wife Shall J not visite these things saith the Lorde shall not my soule be auenged on such a nation as this climbe vpon their walles and destroy them take awaie their battlements for they are not the Lordes The harlot calleth her pleasure solace and so do our delicate dames of England but Jeremie saith this sweete sinne wil haue soure sauce For it will cause the walles of our Cities to be rased the battlements of our house to be beaten downe God bee mercifull vnto this pleasant Iland blesse it for if euerie house of our lande shall bee destroyed where this loathsome sinne of leacherie hath bene shamefully committed as the monkes houses were our fairest Cities no doubt will come to ruinous heapes GOD brought the Sodomites into captiuitie to shewe them that he did hate their sinne yet would they not repent GOD brought thē out of slauerie by Abraham to teach them that he was mercifull to the contrite yet would they not repent We haue bene vnder the tyrant of Spaine in the late dayes of Queene Marie yet we forsake not our former fornications we haue bene deliuered by her Maiestie yet we runne on desperately into all manner of abhominations forgetting the greefe of our calamitie and the comfort of our deliuerance the quietnesse of our priuate estate the peace of our kingdome or the felicitie which we haue by the word of God Oppression of the poore is another sinne that prouoketh GOD to plague vs. Oppression of the poore crieth for vengeance Exo. 3.7 J haue surely seene the affliction of my people which are in Egypt haue heard their crie because of their taskmasters for J know their sorrowes Iam. 16. Do not the rich oppresse you by tyrannie and draw you before iudgement seates who oppresseth Pharaoh the tyrant Nimrod the mightie and Nabal the rich Those that should giue do take awaie those that should feede do fleese those that should be mercifull be vnmercifull Whome do they oppresse their brother their owne flesh the Lords brother and the Lords apple of his eye And what brother his poore needie destitute and afflicted brother and to whome he should giue from him he doth take by violence whom he shuld cōfort him he doth spoile How doth he oppresse by his mony his might God hath giuen them riches and authoritie to defend the poore fatherlesse to see such as be in neede and necessitie to haue right and with their wealth and might they oppresse deceiue they grind the face of the poore and braye them as it were in a morter Ier. 5. their houses are full of riches gotten by deceipt When do they oppresse in the time of the Gospel Elisha said vnto his man when he had taken gold and garments of Naaman is this a time to take mony to receiue garments and oliues 2. King 5.26 and vineyardes and sheepe and Oxen and men seruants and mayd servants So say I to the Nimrodical oppressors of England is this a day of peace and of ioy is this a time to smite downe the people of the Lord to murther his heritage and to deuour widowes houses to eate vp the people like bred Gal. 6.10 While we haue time we should do good to all 2. Cor. 6.2 especially
Dauid being idle and hauing slept on his bed lusted after Ber-sheba And it being demaunded why Aegistus was an adulterer it is answered he was an idle person Take away idlenesse and loues arts wil be at an end No maruel therfore if there be such whoring in England sith there is abundance of idlenesse All our vaine Ballades and wanton books whence come they but from idlenesse 7. Causes of whordome Learned men haue noted seauen causes of whordome First original sin secondly the outward sence thirdly the temperature of the bodie fourthly the diuel fifthly conuersation with women sixtly idlenesse seuenthly the memory of women The diuel theÌ„ causeth idlenesse idlenesse causeth vs to remember women remembrance causeth concupiscence concupiscence causeth adultery The third sinne that commeth of idlenes is theft Enter not saith Salomon into the way of the wicked and walke not in the way of wicked men Pro. 4.19 c. for they cannot sleepe vnlesse they haue done euill and their sleepe departeth except they cause some to fall for they eate the bread of wickednesse and drinke the wine of robberye Idlenesse causeth pouerty pouerty famin famin causeth robbery therfore Solomon praieth Pro. 3.8.9 Giue me not pouerty nor riches feed me with foode conuenient for me least J be full deny thee say who is the Lord or least I be poore and steale and take the name of my God in vain Wherfore as you haue made many lawes against murther whoredoÌ„ and theft so I pray you make seuere lawes against idlenes for al idle persons are either busie bodies murderers adulterers or theeues Christ reprouing those that stoode idle in the market place said Mat. 21.6 Rhabbanus in Mat. Why stand ye heere all day idle Rhabbanus writing vpon this place saith thus First he reproueth them for the want of reason ô thou sluggard thou deformed monster I speake to thee thou hast the bellye of an ostrich the throat of a dragon the thighes of an elephant the feete of a cammel the legs of an Asse and the head of a Cowe heauen and earth doe mooue and euery creature the Plannettes are turned about with their maker the starres doe shine the windes doe arise the riuers doe runne the fire doth enflame the earth doth fructifie the trees doe budde the birdes doe sing the beastes doe seeke their praie the fishes doe search the bottome of the Sea all thinges doo as they bee made onely thou remainest vnmoueable to whose care all things are subiect Thy creator hath commaunded that whiles thou hast time thou shouldest worke The Angels thy watchfull keepers inuite thee the diuels doe mocke thee arise therefore O sluggard and goe to the emmâ—t and learne wisedome of him for whilest the Haruest is hee gathereth the best graine and layeth them vp in his house he repaireth the decayed places that hee may exclude the Winter stormes This sommer our Haruest is our life the Winter shall be of three moneths in the poynt of death in the day of iudgement and in deepe hell in all which shall happen fearefull tempestes Arise therefore O sluggard and gather the graines of grace Secondly he reproueth theÌ„ in regard of the necessitie of the place agreeing for as in heauen al men shal rest and in hell all suffer so in earth all must labour Iohn 5.15 Christ saith My father woorketh hitherto and I woorke and Saint Paul saith Rom. 8.26 The spirit it selfe maketh requestes for vs with sighes that cannot bee expressed Noah planted a vineyard Abraham Isaac and Jaacob were shepheards the iudges sate in the gates and ministred iustice the kings and valiant captaines fought the Lords battailes all the people of GOD in this life haue either laboured in manuall artes or in teaching or in gouerning or in counselling For the Church is a vineyard wherin are diggers and deluers a Haruest wherein are labourers a ship wherein are either painfull Marriners or fighting souldiers a house wherein euerye one hath his ministerye a bodie wherein euery member hath his office here therefore to stand idle is a great shame Thirdly they are reprehended in respect of the strength of their bodies Why stand ye Impotent persons as Lazarus was lye at the doores and cannot stande therefore they are to be refreshed by others but those that haue a sound minde in a sound bodie they ought not to stande idle but to walke in their vocation honestlye Standing water soone stincketh so idle persons are an abhomination to the Lord Iron that lyeth still rusteth so idle persons giue themselues either to murder whordome or theft Therefore as an idoll is a vaine and abhominable thing which hath eies yet seeth not eares and heareth not a nose and smelleth not feete and walke not so to see a man whose wit is pregnant and bodye strong to be vnexercised both in minde and bodye is a sin not to be suffered in the common wealth or in the Church of God For as the tree that beareth no frute is to be hewen downe and cast into the fire so the man that is vnprofitable to the Church of God shall by the axe of Gods iudgement be hewen downe and cast into hell fire though he were the highest cedar in Libanus Fourthly hee reproueth them in respect of the time for the day is appointed to labour and the night to rest Psal 104.24 The sunne ariseth the Lyons retire and couch in their dennes then man goeth forth to his worke and to his labour So this being the daye of saluation 2 Cor. 6.2 Gala. 6.10 and the time accepted wee ought while wee haue time to doe good Mans life is but shorte First because we should withdraw our loue froÌ„ the world secondly that we might not be weary of well doing thirdly that we should not spend our life vnprofitablie fourthly to shew the loue of God who for a daies labour giueth vs the pennie of eternall life fiftly hereby we learn that God hath chosen man to eternall life because hee would suffer him to be heere but a little while sixtly that we should make very great haste to enter into our rest As therefore man will labour earnestly and diligentlye that hee be not preuented with the night so will the godlye also labour earnestlye in their vocation in this precious short and irreuocable time of their life because after death there is no daye but night no time accepted but the daye of vengeance Fiftly and lastly the idle are reproued for the continuance of time all the daye wherfore it is a shame for a Christian man to be idle in the church of God a greater shame to be idle in the time of the Gospell but to be idle all daye is the greatest shame in the worlde If you will not come into the vineyard at the sixt houre come in at the ninth if not at the ninth houre come in at the eleuenth houre but if you wil come neither at the
that we may buye the poore for siluer and the needie for shooes and sell the refuse of the wheate If these thinges be among the people of England as they were among the Iewes or rather if England doth iustify Ierusalem as Ierusalem iustified Sodome and Gomorrha then no doubt as God spared not the naturall oliue so hee will not spare the wilde for we blushe not to commit idolatrye and blasphemie to prophane our Sabaoth to rebell to murder to go a whoring to rob to oppresse to commit vsurie to slaunder our brethren or reuile our fathers Very well saith Tullie without shamefastnesse nothing is right nothing is honest But better saith Bernard spirituall shamefastnesse is the glory of the conscience the keeper of a good name the honor of life the seat of vertues the praise of nature and the badge of all honestie but where this vertue wanteth there is scorne and contempt of God Studie io doe mischiefe maketh sins exceeding great Mich. 2.1 Study to do mischiefe is also another thing that maketh sinne haynous Wo vnto them that imagine iniquitie worke wickednesse vpon their beds when the morning is light they practize it because their head hath power The soule of man being made after the image of God ought to haue God alwaies for his obiect So saith Mary Luke 1.46.47 My soule doth magnifie the Lord and my spirite reioyceth in God my Sauiour For the soule is more excellent then all the creatures of the world and all things are vile in respect of the soule Golde being in dirt is defiled but the soule is not defiled with the bodie of clay Wine mingled with water is corrupted but the soule ioyned with the bodie is pure The Starres and the Sunne are darkened with the cloudes but the soule of man seeeth though being hid in an obscure bodie and therefore Dauid setteth it downe most plainely where hee saith Psal 84.2 My soule longeth yea and fainteth for the courts of the Lord for my heart and my fleshe reioyce in the liuing God And Augustine most plainelye saith Augustine Thou hast made vs O Lord for thee therefore my heart is greatly vnquiet if it do not rest onely in thee O soule saith Bernard made after the image of GOD beautified with his likenes redeemed with Christes bloud espoused to him in faith endued with the holy ghost deputed among the Angels capable of blessednes an heire of blisse what hast thou to do with the flesh The habitation of the soule by affection is in heauen as proueth Paul Our conuersation is in heauen Phil. 3.20 It is a base thing therefore to take a cottage for a cittie the worlde is a cottage heauen is the cittie of Saintes When then the soule of man desireth golde hee can neuer haue all the gold of the worlde when he desireth rule he can neuer haue the rule of all the world when he hunteth for the praise of men he cannot haue the praise of all the worlde but that soule which possesseth Christ possesseth all things As God hath giuen vs Christ Iesu so hath he giuen vs all thinges Rom. 8.32 Who will then studie for riches which is vanitie or for pleasure which is hurtfull or for sinne which is damnable and forsake God which is truth Christ which is mercie and the holy Ghost which is consolation Finally all earthly things be of a short continuance the things in heauen which are the obiect of the soule are eternall All things in earth are greeuous for they are full of miseries things in heauen are delightful The studies of mortall things do not performe those thinges they promise for as Basil noteth Things past are vanished and past our senses thinges present slee away before they be tasted things to come sith they are not present afflict vs with their want All worldly things are vnstable for as a floure they sprout vp and fall againe and neuer continue in one estate Iob. 14.2 for we are whole and sicke rich and poore Lastly they that gather riches cannot tel to whom they shall leaue them To set our delight therefore on short things and not in eternall to set our studies on troublesome thinges not in happie things to set our affections on earthly thinges that content vs not and leaue heauenly things that yeeld full contentation to apply our mind to the instable thinges of this worlde leauing the certaine treasures of heauen is a sinne that argueth Gods displeasure and procureth a speedie and fearefull destruction Perseuerance in sinne is another thing Perseuerance in sâ—nne maketh sinne exceeding great that procureth the vengeance of God to fall ineuitablie vpon vs. An hundred yeares was the arke in making and in all that time the people repented not therfore the flood came vppon them and drowned them Lot preached to Sodome and Gomorrha they repented not but vexed the spirit of Lot therfore fire from heauen consumed them To Ierusalem did God send his Prophets wise men and Scribes but the people did kill and crucifie them scourge persecute them from citie to citie therefore their house is made desolate So to the people of EnglaÌ„d I sorrow to write it the Gospell is the smell of death 2. Cor. 2.6 Rom. 2.4 Gal. 5.13 the long suffering of God is abused to impenitencie Christian libertie is turned into wantonnesse the supper of the Lord is receiued to our iudgement Cor. 11.29 Christ himselfe is a stone to stumble at 2. Pet. 28. and a rocke of offence The conscience of men is defiled Tit. 1.15 therefore nothing is clean to them Wherfore this exceeding great sinne of obstinacie is to be punished with an exceeding great plague It is a grieuous thing that a man professing himselfe to forsake the deuill the worlde and the flesh should break this vow couenant which hee hath made with the holy God the searcher of his heart vaines and the iudge of the quick dead But it is more grieuous when not only we haue contemned the maiesty of God and proudly resisted his lawe and defiled the image of God but also haue giuen our selues to be followers of the deuil and do serue him as a prince a God in all vnholines and vnrighteousnes for euer But it is a most grieuous sin that in the time of the Gospel we are obdurat in sinne For this being the day of saluation the time accepted we turn it into the day of destruction and time of vengeance To stumble in the night it is dangerous but to fall backward in the light of the Gospell is damnable Dauid sinned but in his youth we in our youth are wantons in our middle age proud in our old age couetous and the older we are the more wicked we are It is the nature of a man to sin it is the nature of a Christian man to repent but it is the nature of the deuill neuer to repent Augustine saith