woman that ioyneth her selfe with a vâ—â—let 〈◊〉 * Christe and his churche are one misticâ—ll body and therfore they thâ—â— plucke any memâ—re of the church that is any christian frâ— christ which is done by whoredâ— c. plucke a sunâ— Christ or dismember him as much 〈◊〉 them 〈◊〉 dismember and plucke a sâ—â—der Chrisâ—e as much as in them lyeth For it is impossible to draw Christ to bee partaker and haue communion with such pâ—llution â—â—lthinesse who is not onely pure and holy but purenes and holynes it selfe And because it is an abhominable thing so to doo the Apostle vseth that word that is onely vsed in matters of great absurditie saying as it were God forbid that the thought of any such abhomination should euer enter into the the hartes of any Christian Here ought we christians to marke well that our spirituall vnitis that wee haue with Christ is not onely of soule but pertayneth also to our body so that we are flesh of his flesh and bones of his bones as wee reade in the sayds chapter otherwise the hope of our resurrection would hée but weake vnles our conâ—â—nction with christ were such that is full whole and perfect Our coninnction with Christe and Christ with vs is far straighter and nearer their is the coniunction of man and wife togeather And therfore wee must make more accompt of it then of the other that wee may kepe it with very great â—elitie and chastitie For if they that are ioyned togeather in marriage ought nor to â—oyne them selues with whâ—â—es and harlots much greater vnlawfulnesse is this in christians to rente the communion and coniunction with Christe that are not onely one fleshe with Christ but also one spirite And where the Apostle sayeth in the place aforesayd that bee that cleaneth to an whoore is made one body with her and for confirmation therof bringeth this sentence out of Genesis For they shall bee both one â—â—â—she Which Sentence God pronounced onely of Marriage you must note that whooredouie is the corruption marringe or destruction of Gods institution Marriage 〈◊〉 and therfore that which may bee spoken of marriage may in some respecte bee applyed therto The Harlot and his whoore are coupled togeather and so are married persons that marry accordinge to Gods woorde But here is the disserâ—uce the harlot and his whoore haue a polluted and unpure communion wheras the other is pure and sanctified by Gods woorde The vnitie of whores and whoremâ—ngers is in Gods wrath displeasure and turse But of the other in his favour and blessing The copulation of the one accursed but of the other blessed if they be ioyned togeather in the loue and feare of the Lorde according to his worde in deede and sinceritie without hipocrisie carnall lust or worldly respect The remembrance of this should neuer goe out of the mindes of vs Christians which if wee could alwaies héepe in minde and not suffer the internall Puttocke the Diuel to picke the séede of Gods word out of our harts it would make vs alwaies carefull and studique to possesse our bodies in hotinesse and honour and not to pollute and defile them with whooredome and filthinesse which wée hope shall raigne with our head Christe and all his glorious Angels and Sainctes in Heauen eternally What greater iniury spite or contumely then this ran wee doo to our bodyes The prophanation and vnhalowinge of the temple of the holy ghost and making it a dongeon of dâ—ucls that were made to liue and raigne with Christe in blisse vnspeakeable world without ende THe seconde horrible euill or mistheese that whoeredome and vucleanenesse bringeth to Christians is the prophanation and vnhalowinge of the Temple of the holy Ghost which is their bodies and the conuerting and turninge of the same into a Dongeon of Diuels for so sayth the Apostle in the place aboue recited The bodye of a Christian man or woman is the Temple of the holy Ghost which they haue in them from God Now how horrible a thing both these crimes bee First 1. The dissolâ—ing of our Commâ—nion with Christe and the grow ing in communion with the diuel and all the dampâ—ed 2. The prophanation of gods temple and makinge iâ— the diuels takes of the meâ—thers of Christe to make the members of an hoore or harlot and to bee made one body with them yea to dissolue the Communion that wee haue with Christe with his holy Angels with all Sainctes and with the whole number of such as shal be saued and to grow in communion and fellowship with the Diuell with filthy spirites with the malignaut Church the congregation of the wicked and with the whole rable of the dampned And moreouer to prophane and pollute not a materiall Church builte of deade stones but the true spirtuall and liuely Temple wherin the holy Ghoste dwelleth to turne it as it were to a Iakes for Sathan and filthy spirites to lay their filthinesse in Now horrible and detestable I say these 〈◊〉 cursed crimes yea and those that ensue also bee 3 The plucking of 〈◊〉 out of the rule gouernemet of christe our â—emer that bought vs with his hart blâ—d to serue him in holinesse righâ—â—ousnes before him all the dayes of out liâ—eâ—and the sâ—â—ring of â—s vnder the rule and guidyng of â—athaÌ„ to 〈◊〉 him in filthinâ—sse abomination which is to sinne against the bloud of our redemption * our spirituall â—â—cruieâ— who and what they be 1. Flesh what 2. world what it is a Christian hart can easely conceaue The sinninge agaynst the blood of our redmption THe thirde euil and mischeese that whoredome and vncleanâ—nesse bringeth vnto Christians is that thereby they sinne against the blood of their redemption and against the righte interest and title of their redéemer You are bought sayeth the Apostle with a great price and you are not your owne gloriâ—â—e therfore God in your bodyes and soules which are Gods And in the Himâ—s that you say commonly at Seruice is plainely declared vnto vs why and to what ende and purpose wée are redeemed which is that wee beeing * deliâ—ered out of the handes of our spirituall enemies sinne the worlde the flesh and the Diuel that is from our owne 1 corrupt desires and filthy concupiscence or lust contrary to Gods will and worde And from the 2 contagion and infection of the wicked or from followinge their wicked examples of life and from all the 3 snares temptatiâ—s suggestionâ— and inward motions 3. Diuel whâ—â— that the Diuell shall from time to time put in our mindes cogitacions and thoughtes that wee I say beeings deliuered from these enemies of our soule might serue him without feare in holinesse and righteousnesse beefore him all the dayes of our life Therfore they that bee Whoorâ—s and whooremaisters Harlots or Adulterers that giue them selues to whooredome adultery and such filthinesse doo take away them selues wholy both body and soule out of the handes and
of filthinesse shame and confusion like Swyne and rammish Goates They are so beblinded that they can not see what an vnseemely miserable and phrenticke a thinge it is to loue beastly pleasure to ware pale wanne and coursely coloured to beecome leane and out of all good plight and likinge to weepe to blother to yere to sobbe to brall to chyde to currie fauour and flauishly to bee subiecte to a filthie sincke and stinking strumpet or to some beastly doungâ— hill Slaue berayed and ouerwhelmed with all kinde of villainous vice FIfthly this detestable sinne hath this propertie also It bringeth vvith it a defire to sinne offende stil vvithout ceaâ—singe that it is not ended with once or twice committinge the fliâ—hy facte but is carried with a certaine continuall studie of sinninge and holdeth a Man or Woman as a Captine Prisoner or Bondflaue and wearyeth their snared and intangled mindes both day and night with most vayne and filthy cogitacions thoughts destres So that they feele as it were a kinds of Hell within their mindes they are so vered and tormented inwardly with the troublesome spirite of Fornication or Whooredome Tvvo mischiues or vvocâ— wherof one alwayes way teth on vnlavvful lust and so shall continue for euer 〈◊〉 GOD in mercy mightely renue them by his principall spirite of repentaunce And therfore whosoeuer doo intende to yéeld them selues to the fâ—ithie spirite of Fornication let them make this reckoninge with them selues before hande that one of these two miseries most certainâ—ly wil follow and come to passe 1. The one Either that the poysoned Cup of fleshly pleasure beeinge once tasted of will so bewitche obscure duske and darken their mindes that they shal goe from filthinesse to filthinesse from shame to shame and from villaing to villanye vntill they beeinge vtterly blinded fall into a reprobate sence and seared conscience that can feele no difference béetweene Vice and Mertue Godlines and wickednes honesty dishonesty And so beyng incorrigible and obstinate in euill lewdenesse and naughtinesse can neuer leaue beastli pleasure no not then when it hath left them The which wee see to come to passe commonly in the folowers of â—lthy pleasure that when the body touchynge the acte of generation is vtterly dried vp bewti withered their bloud cold their strength faylyng and their eyes daselyng yet they neuer leaue itchyng And then with more wickednesse they beecome baudie talkers then in times past they were shamelesse deers then the which thing what can be more detestable or more monstrous Or that if it come to passe by Gods speciall fauour â— The other that they come to theyr right minde agayne and repent them of their wickednesse filthinesse and follie yet that shorte and fugitiue pleasure must bee sorrowed for with greate grief veration of minde with mutch labour and many salte and brinish teares How mutche better therefore were it not to taste at all of this daungerous cuppe of deadly poyson forbidden lust I meane then either to be brought into so vncurable blindenesse or to buy so farre too deare so faulse and fleetpng a shadow of pleasure SIxtly It maketh a 〈◊〉 or woâ—an light vn 〈◊〉 and vn profitable it maketh a man or woman not onely vayne and light but al together in a manner vnprofitable For it cannot be that that person can be profitable either vnto himselfe or other that is possessed with the spirit of Fornication or whoredome of what degree so euer he or she be For what excellent thynge can that minde brynge to passe that the Diuell hath snared bewitched and beeblinded SEuenthly 〈◊〉 into great perils and dâ—ungers of body and 〈◊〉 foule it casteth a man or woman into great daungers and ieoperdies of bodie bothe of sickenesses and diseases as of the Palste Phrenste Frenche pockes and diuerse other horible and lothely maladies and many times of life and limme too as witnesseth Solomon in his Prouerbes Zeale and furie shall not spare them in the day of vengeance neither shall it heare anies prayers And in an other place Solomon compareth the followers of this vice vnto an Ore led vnto the Shambles and vnto a Birde making haste vnto the Suare For as the Birde with a litle corue is entised into the snare and so caught and destroyed so doth the Diuell with the hayte of filthy pleasure catch many and lead them to misery and wretchednes in this world and endles perdition in an other world And as the Ore is first pleasantly fedde and then drinen into the Shambles and knocked in the head so the Dinel â—des many with pleasure and vanitie to prepare them and make them meete for his Hellishe shambles of endles tormentes EIghtly this sinne is of this Nature 8. It bringeth two to the diuel at once vnlesse god in mercie dravv them backe that it bringeth two persons to destruction at once Hée that otherwise Anneth because hée sinneth alone repenting alone is restored and in his conscience by Gods grace quiâ—ted but the Whoremonger Whoore and â—ulterer when they repent if they truely repent they can not bee but greatlys troubled and vexed in conscience in their behalfe with whom they haue offended and whom they caused to 〈◊〉 with them into the Diuels clawes out of the which God in mercy hath deliuered them NInethly it taketh away our good name and fame 9. It loseth our good name which as the wise man sayeth is better then golde and precious stones and maketh vs infamous odious and hatefull to God and to all godly and vertuous persons For the brute and rumour of no vice stinketh more caryonlike vnto them then that of Leachery and beastly luste These and many other mischiefesâ— doth this finne of Whoredome and Adultery draw with it 1. It dismembreth Christe maketh vs of the bevvtiful children of God the vglie elfs of Sathan that is It dissolueth our commuâ—ion with christr ma â—eth vâ— members of the 〈◊〉 Synaâ—ge â—he congregation of the wicked â—mned of whom soeuer it bee committed but these hortible euils and mischiefes that follow concerne Christians onely FIrst Christen men or women by committinge whoredome or adultery or such like vncleanenes take the members of Christ and make them the members of an Harlot For wée Christians by faith and sanctification are so ioyned to Christe and Christe to vs that wee are knit and growe togeather in one body and by stickinge and cleauing vnto him are made one spirit with him And because they that doo commit whoredome are made one bodye with the Hoore 〈◊〉 Harlo◠〈◊〉 they doe commit the villanie withall aâ— the spirite of truth telleth 〈◊〉 by the mouth of the holy Apostle 1. Cor. 6. Know you not that your bodies are the members of Christ should I then take the members of Christâ— and make them the members of an Harlot God forbidâ— Therfore that christen man that coupleth him selfe with a whore and thaâ— christian
iurisdiction of Christs their redeemer and yeeldâ— them selues bondslauâ—â— to Sathan to bee ruled by his filthye spirite of Fornication and so doo vnto God greate spight and villanie whom they ought to glorifie both in bodye and soule by the cleanenesse puritie and hâ—llynesse of both FOurthly 4. It driueth away the spirite of prayer so that wee cannot pray to any our profit this filthie sinne maketh that Christians can not pray it taketh from them their armour defence which is Prayer as the Prophet telleth vs A stronge Tower is it to the faithfull to call vpon the name of the Lorde it defendeth them against all temptacions and assaultes This defense it taketh away from them and leaueth them vnâ—ensed and helplesse to bee a pray to the Diuell and wicked spirites For as Sainct Iohn sayth 1.10.3.8 1.10 Ca. 3. Verse 8. Hee that of deliberate purpose committeth sinne and of purpose continueth therin without repentaunce is of the Diuell And the Scripture sayeth in many places that God beareth no sinners that is that haue a purpose to continue in sinne but that their prayers are abhomination vnto him as wée reade in the Psaâ—mes And for confirmation hereof I will not sticke to set downe worde by word the iudgement and sentence of the great Propheâ— of this age of that bright light of Christes Church and worthy Instrumente of God by â—â—om it pleased his diuine Maiestie to bring againe the light of the Gospelle into the world in these last dayes D. Martin Luther who expoundinge the .134 Psalme vseth these wordes folowyng 〈…〉 li 〈…〉 diabol◠〈…〉 〈…〉 prayeth and is possessed with the sinne of Couethusnesse Fleshly lust or any other Deuill to him the Lorde saith Psal â—0 What hast thou to doo to declare myne ord inances that thou shouldst take my couenant in thy mouthe seynge thou hatest to bee reformed and hast cast my wooâ—des behinde thee For when thou seest a Theife thou runnest with him and thou arte partaker with the Adulterers Whoores or Whoremongers c. Sutch was the Prayer of the Phariste whicheâ— departed out of the Temple vninstified Luke 18.14 Luke 18. And in this place the Prophet inueygheth agaynst Myperrites whiche thinke that when they praye GOD seeth not the vncieanesse of theyr hartes This is therefore a necessarie prayer that first GOD woulde geue vs his worde and defende the same agaynst all vayne spirites and Heresies And secondly that hee woulde preserue vs in Innocencie and keepe vs from Hypoâ—rifie These bee the very wordes of this Reuerend Father constrmed and ratified by Goddes woorde wherein wee haue flue thynges to marke and consider Fyrste that by the iudgement of this Prophette or * Syâ—â—ima 〈◊〉 Prophâ—a 〈◊〉 Videâ—s Verevidens quia plas coâ—â—cris â—â—ae aetaâ—â—is viâ—debat â—â—â—oque meâ—â—â—o propheta 〈◊〉 Seer Fleshly Luste is a Diuell and coâ—sequentlye they that are possessed with it are possessed with a Diuell and therefore had greate neede moste earnestly to Praye to CHRISTE the driuer out of Diuels to expell the same And the selfe same thynge signifieth the Scriptures vute vs by callyng it the spirite of Fornication or Whoredâ—me Secondlye that GOD refuseth and reiâ—â—teth the Prayers Worsâ—ippe and Serâ—ice of sutche as will not bee reformed but despice Goddes wor◠〈…〉 take parâ—â— with the wicked and vngodly Thyrdely that the Prayers of fles◠〈…〉 sous are but meere Hypocrisie and dissembly 〈…〉 therefore well compaâ—ed to the prayer of the Pharâ— Fourthly that fleshly minded persons departe 〈◊〉 prayinge vniustified that is baninge all their sinnes vpon their owne backe vnforgiuen for as to be iustified is to haue all our sinnes forgiuen vs and wee to bee counted iust and inâ—â—ocent So to bee vniustified is to haue our sinnes vetayned and wee to bee counted guilty and woorthy eternall dampâ—ation Which how borrible a thinge it is I leaue to your considerations when you come to ripe yeares Fifthly wee haue heare set downe a shorte and pithie definition or description of Hypocrites or countersaite Christians thus Hypocrites are suâ—che Hypocrites who which thinke that when they praye GOD seeth not the vncleanesse of their hart A more fuller description of Hypocrites may bee geathe red not of the same place of the words a litle before thus Hypocrites are sutche as hauings commitied some notable or baynous sinne or of deliberate purpose leadings any parte of their liâ—e contrary to Gods woorde are not onely without all remâ—rse of conscience but also make a great shewâ— of Religion and holynesse presume without repontaunce or purpose of amendment euen in the holy Lordes preseuce to praye who hath protested in many places of his woorde that the prayers of the impenitent are abhominable in his sight and not lyuinge the Gospell but rather leauinge the Gospell especially in lyfe and conuersation yet bragge of the Gospell as though they were true Christians This discription may plainely bee geathered out of that reuerend Father his Exposition vpon the sayde Psalme Finallye wee can not praye but accordinge to the forme that our Maister Christs hath taught vs whose Schollers wee professe to bee Our Father which art in Heauen c. But looke all the whole Scripture throughout and you shall finde that wee can in no wise call God our Father but only in respect that we haue coÌ„munion vnion with Christ his only Sonne in whoÌ„ alone resteth our adoption and title of sonship to godwarde or toward God Which communion and vnitie if we dissolue and breake as afore is sayde by whoredome and sutche like wickednesse we cannot call God any more our Father but our dreadfull and terrible iudge for so is hee to all such as are no members of Christs For without christe wee are vnder the law and subiect to al the curses therof which are horrible Deut. 28. Deut. 28. The reading whereof would make a Christian hart to quake tremble once to thinke to dissolue the Communion with Christe in whom alone hee is deliuered from those curses and without whom all hange ouer his head And therefore whores and whoremongers when they pray if they will say true they can not say Our father which art in heauen But rather our fearce angrie and terrible iudge and reuenger Neither can they say with a sencere and no double hart Hallowed be thy name thy kyngdome come Thy will be done c. For Whoares Whoremongers and sutche like as as longe as they are of that mynde bée determined not to hallow and sanctifie Goddes name but to prophane and vnhallow the same Not to haue Christe â—â—igne in them by his spirite of Chastitie and Sanctification but the deuill by his filthie spirite of Fornication Not to doo Gods wil which is their holinesse and that they should possesse their bodies in holinesse and honour but to doo and execute theyr owne filthie lustes and pleasures And so of the relt for to presequnte all it woulde bée too longe but this mutch
for a taste Likewise of the Creede or forme of christian Fayth No Whore nor Whoremonger can or doth rightly beeleeue any one article thereof For how can sutche looke for any good at Gods hande whose wrathe anger cursse and malediction 〈◊〉 in the Father Not in the Soâ— hangeth ouer their heads In the Father they cannot beeleeue for the cause aboue sayed In the Sonne if they did beeleeue they would as Christe testifieth follow his doctrine whiche is to repeut and beeleeue the Gospell neither of the which will they doo In Iesus they beléeue not Not in Iesus for hee is a Sauâ—ur of his people from their sinnes Mat. 1. But whoores and whoremongers haue such a deadly delight in their sinne that is so pleasaunt to the flesh that they will not bee saued from it they make more accompt of it then they doo of their owne saluation and redemption by Iesus the Sauiour In Christe nothing at al In Christ they beleeue not for all that truely beleeue in christe are by faith made partakers of his triple or threefolde Office 1 prophets They are made prophets to know what is Gods will and to studie to doo the same 2. preâ—stes They are made Preestes to kill in sacrifice their fleshly and beastly affections and to offer vp their owne bodies a liuely Sacrifice to God 3. Kynges And finally Kinges to rule and raigne ouer sinne and corruption ouer all lust pleasure vanitie concupiscence and all vncleanenesse Neither do they truely beleeue that christe dyed for them rose agayne and ascended into Heauen for if they did they shoulde seele in them selues the force and efficacie of christes death in dying to sinne of his resurrection in rysinge vp to vertue and godlinesse and of his ascencion by hauing their conuersation in heauen and by contempning the world and the vanities therof Neither doo they beleeue that christe shall come to inudge the wicked to eternall tormentes For if they did they woulde leaue their wickednesse Neither in the holye Ghoste for hee sanctifieth all the faithfull and giueth them grace to loue and follow holynesse vertue and godlynesse and to hate and detest prophanation corruption vice and impietie Neither the holy Church doo they beeleeue which would bee none at all if euery one were or should bee as they are Nor the communion of Sainctes seeinge they haue communion with the Diuell as afore is saide and with all the wicked and dampned But specially they beleeue not the resurrection of the fleshe for if they did beleeue that it should rise againe to euerlastinge glorye and to raigne with christe in Heauen they would not pollute and defile it with whoredome filthinesse sinne and wickednesse as they do Dr if they were perswaded that they should receyue accordynge to their deedes wrought in the flesh whether it bee good or euill vice or vertue wickednesse or godlinesse 2. Cor. 5 10. Math. 16.17 Rom. 2.6 Gal. 6.5 1. Pet. 1.17 Reuel 2 2.3 20.12 22.12 Thus you see that Faith Prayer and Whoredome will not stande together For whoredome expelleth them bothe and therefore is as a perillous and venemous Cocatrice that so as before is declared eateth vp poysoneth infecteth and consumeth all vertue godlinesse religion and christianitie Now if whores whoremongers and all other fleshly minded persons had the grace deepely to consider these thynges Fyrst that they be possessed with a Deuill Secondly that they cannot pray nor serue god as long as they be of that minde and so left open without defence or any saulfgarde to bee a praye to all wicked spirites Thirdly that they are but hypocrites and dissemblers whose portion is in the Lake that burneth with Fier and Brimstone as is reneled vnto vs in the Reuelation Chapter 4. And last of all that they are without Faith and vniustified and in the state of dampnation In daunger euery moment to sinke downe to Hell if God should exercise his iudgements which are terrible and vnsercheable agaynst them If they had the grace I say to consider these thynges aright they woulde soone bée wearie of so wretched and miserable an estate and turne to GOD in haste FIfthly 〈…〉 it doth not only swéepe cleane away Fayth and Prayer but also the true knowledge of Gods whole religion and all godlinesse vertue and goodnesse out of our hartes For as Sainct Iohn in all his first Epistle doth inculcate and beate into our beades No man can bee of Christes religion vnlesse he doth endeuour himselfe to keep Christes commaundementes Now Christes will and commaundement is as you haue hearde that wee should possesse our bodies in honour and holines not in lust and concupiscence as they doo that know not GOD. 1. Thes Cap. 4. For the Lorde is a reuenger of all such thinges For God hath not called vs unto vncleanenesse but vnto holynesse Here I might goe throughout all the ten Commaundementes in like sorte as I haue doone afore almost throughout the Lordes Prayer and confession of our faith and so prooue that whoores and whooremongers keepe none of them all For example wherof let vs take the first commaundement If they did loue God aboue 1. all thinges as that commaundemente requireth they would not disobey him for a litle filthy and beastly pleasure And to touch them all for admonition sake to the ignorant If they did keepe the second commaundement they would serue the Lorde in spirite and truth as therby is required and not the flesh in lust and dissimulation If the third they would not take the name of God Christ in vaine For in vaine is it to be called a christian the member of Christ but to bee in déede the member of an whoore or harlot If the fourth they would expresse in their life and conuersation the spirituall reste there commaunded that is to rest from their owne will to do Gods will which is our holyuesse and abstinence from all vncleanenesse as before is ofte declared If the fifth they would honour the bodyes of their Neighboures and euen christen and not dishonour and prophane them with such filthinesse and abbomination and they would honour God the father of Fathers or chiefe Father of whom all paternitie or fatherlinesse is named in Heauen and earth by due reuerence and obedience to his sayde commaundemente of holynesse and continencie from all impuritie so ofte in sacred Scripture repeated and vrged If the sixte they woulde not so cruellye slaye the soule as they doo For to seperate the soule from GOD the lyfe thereof which is doone by whoredome and such like beastlinesse is to kill and destroy the same so to commit spirituall murther If the scuenth they would liue temperately modestly soberly chastely and honestly as therby is commaunded If the eyghth they would not steale away their owne good names and fames which is more precious then any worldly substaunce nor their bodies and soules from Christ the right owner of both for hée bought