the same as before wee haue more at large declared In the second booke c. 17. of Adulterie and all fornicatiō Princes therefore and Christian magistrates that inflict no punishment for adulterie are vnexcusable in the sight both of God and men And they must thinke that as such iniquitie doeth prouoke Gods wrath not against the adulterers onely but also against the whole nation where it is tollerated so by not punishing it themselues doo maintaine the wrath of God as a fyre kindled to consume both them and their subiects To whom by such slacknesse and conniuence they also giue head to commit it wythout all feare The Emperour Iustinian in a decree whereby he ordayneth death to baudes that make sale of women or maidens for fornication In the Nouell Constitutions Rub. of Bauds Gen. 38.24 doth adde this Wee beleeue that thorough this our care to maintain chastitie our common wealth wyll take great increase and that God will graunt vs all prosperitie We reade that the Patriarke Iuda when hee sawe that his daughter in law Thamar whome hee had promised in marriage to his sonne Sella had played the harlot hee condemned her to die euen to bee burned Wherein the Magistrates of our time are to note three points that may induce them to doo their duties First that albeit the persons bee not yet married but betrothed onely yet as is aforesayd this adulterie deserueth death Secondly that adulterie was punished wyth death namely by fyre euen before the lawe giuen by Moses Thirdly that no kindred or friendshippe shoulde withholde the Magistrate from punishing adulterers And heereof we haue an instance in Zaleucus the Locryan Lawyer Val. Max ca. 5 Aelian l 1◠hee hauing ordained that both the eies of an adulterer shoulde bee pulled out when his owne sonne was taken wyth that fault would needes haue two eyes lost and so caused one of his owne and another of his sayde sonnes to be plucked forth 61 It is therefore a great reproch and slacknesse in Christians so to mitigate the punishment of this sinne that they haue shewed themselues in manner neuer touched with the abhomination of such iniquitie In the dayes of the Emperour Iustinian adulterers were put onely to some fine of monie which might in deed somewhat restraine the poore but the rich thereby tooke occasion to commit it the more as thinking themselues quit for a smal summe of monie True it is that by vertue of some decrees of the said Iustinian the women taken in adulterie were thrust into some monasterie But what else was this but formally to oppugne the saying of Saint Paule who commandeth that the woman who cannot containe should marrie In the Councell of Tibur it was decreed that if the woman that had committed adulterie Counsell of Tibu◠holden the yeare 895. cap. 46. Counsel of Orleance cap. 1. Causaid constitui mus 17. q. 4. could retire and saue her selfe in the Church shee should not bee redeliuered into the handes either of her husband or of the Iudge The lyke was also decreed in the first Councell at Orleance where it was moreouer ordained that if her husband or the Iudge did redemaund her shee should be redeliuered but with an oath that they should doo her no hurt vpon paine of excommunication And thus dyd the Cleargie in those daies drawe vnto them the notice and iudgement of adulterie whether to purchase thereby the fines for their owne profite or for anie more vilanous or detestable purpose But as by that meanes they were wylling to saue and preserue the bodyes of the adultresses so haue they strained the soules to the end to cast them headlong into euerlasting death The Counsell of Elibertin cap 18. In deed in a Councell holden in Spaine it was decreed that if a Bishoppe a priest or a Deacon were taken in adulterie hee should neuer againe be receiued into the peace and reconcilement of the Church no not in the houre of death Also that this rule should bee in force against all other persons vpon theyr seconde offence And therefore sayth Saint Cyprian in his dayes some Bishoppes woulde not receiue adulterers to the peace of the Church But hee was of opinion to vse some moderation least sinners should fall into desperation and that desperation should draw them on headlong into all wickednesse And therefore sayth hee The Councel of Ancyra Cap. 20. it were good they shoulde trye theyr repentaunce wythout limitation of time which notwithstanding by one Councell was appointed to be seuen yeres 62 Thus may wee see whereinto those men do fall that will be wiser and shew more mercie than God But mortall man notwithstanding whatsoeuer authoritie hee pretendeth must not alter the decrees of the liuing Lord. And the Lord hath commanded that adulterers should bee punished with death Neyther is there in manner anie nation in the world but agreeth to this iudgement of God as wee haue before declared If therefore wee would obeye God in punishing adulterie with death his wrath would be turned from vs and wee should bee freed from thousands of questions difficulties that growe vppon the sparing of theyr liues and men standing in more feare of God would not so soone abandon them selues thereto In olde time theeues were not by anie lawe eyther of God or man punished wyth death but adulterers were but now contrarywise theeues must die for it and adulterers must escape in manner scotfree Is not this a token that Christians are more feruently bent to the preseruation of their goods than of the chastitie or honour of their wiues They alleadge the example of Christ who dismissed the woman that was taken in adulterie with out condemnation Iohn 8. But as Christ came not to execute the office of a Iudge neither would vsurp it so when he had asked her whether the sentence of the Iudges had condemned her and vnderstood no before he dismissed her hee sufficiently declared that if sentence had bene passed he would not haue hindered the execution 1. Cor. 10.8 And therefore by the premises let all Christian Magistrates vnderstand that it is theyr dutie to punish such iniquitie and with all remember that whatsoeuer slacknesse or negligence shall bee found in them shall not remaine vnpunished And so let them in holines resolue straightly to forbid this abhomination of adultry to stop the course of it and to take away all allurements entisements thereto and that with such punishment that all other may feare to commit the like iniquitie Let them also diligently see to other fornication that it escape not vnpunished as remembring the vengeaunce that the Lorde did take of the like when for the same in one daie he slew twentie and three thousand 63 Namely let them not suffer among their subiects any stews tauernes or other receptacles of adulterie for hire which serue as baites allurements and meanes to defile and destroy both bodies and soules for euer also to prouoke Gods
this vengeance of God keepe vs in feare of this plague and poison euen as such as are put to execution are so many iudges and heralds pronouncing sentence of death agaynst all those that commit the like crimes as they are executed for And in deed the holy Ghost crieth out and testifieth 1. Pet. 5.5 Math. 20.27 Math. 23.12 that God resisteth the proud and giueth grace to the lowly Againe He that will be first among you saith Christ shal be minister he that exalteth himselfe shal be brought low If man therefore couet to be exalted God is his aduersarie if vpon arrogaÌ„cie he attributeth to himself the glorie due to God he must loke that God will be his enemie as he doth protest saying I will not giue my glorie to another Esay 42.8 It falleth out with the ambitious as Ouâ—d writeth of Iearus who taking vpon him to flie with wings made of wax when he came neere the Sunne his wings melted with the heat thereof and he fell into the sea which of his name is yet called the IeariaÌ„ sea euen so the ambitious the higher they rise in glory the more they approch the heat of Gods wrath and so doo melt and fall into the gulfe of eternall confusion The man that taketh vpon him to climbe a tree the higher hee goeth and the neerer hee commeth to the toppe the greater is his danger As he that is condemned to be hanged hath no liking of the ladder because he knoweth that the higher hee climbeth the neerer he is to his death and therefore could bee content the ladder should be either broken or burned if he might haue his desire euen so ought we to detest this ambition and pride and indeuor to denie and to mortifie the same as knowing that to desire greatnes is to desire mishap and that pride arrogancie is the highest step wherefrom man is cast headlong into vtter ruine 15 Surely it is maruellous that men shoulde so delight in these vices Bern. of Consider li. 1 which doo but torment them euen in this life confounde those that haue them in possession Oh ambition saith S. Barnard the crosse of ambitious men how dost thou torment mankinde Thou pleasest all men yet is there nothing more mightie in torment or more grieuous in trouble And truely if we could cut off these vices of ambition and pride our mindes woulde sure growe content and quiet we should not thus consume in enuie care and a number of other passions which trouble and molest our minds we should not sel our liberty become slaues vpon an vncertain hope of dominion neither ingage our consciences to the deuill for kingdomes Moreouer as poison put into good and sound meate maketh it mortal so pride taking occasion of Gods graces to boast it selfe August vpon the 58. psal doth by such sacriledge turne vs vnto destruction Arrogancie as S. Augustin saith is a deadly sin because that the farther that man procedeth in vertue the greater is his temptation wherby he looseth all that he had profited August in his booke of Nature grace All other sins saith he in an other place are to be feared in misdeedes but arrogancie most in good And truly as man hath no cause to boast of his wickednes miserie Chriso in his 29. hom vpon Iohn so in his vertues doth his pride grow take increase nourishment causing him many times the more vertue hee is indued with the more to be proud And therefore Chrisostome compareth it to a worme that breedeth in the wood eateth it also to rust which growing out of yron consumeth it Whereupon he addeth that vainglory arrogancy are full of thorns that choak vp vertue a beast that hath many armed heads against those that are possessed of him Many are of opinion that yong vipers do kil their dams in their birth such is our corruption that it causeth pride to spring out of vertue withal this wicked child to be the deuourer of his dam. We are therfore so to resist other corruptioÌ„s that still we must reserue the principall to fight against this wickednesse which groweth vp in vertue and poisoning the good giftes which we receiue of God doeth ouerthrowe that man who otherwise is holy wise and endued with vertue 10 To these purposes we must imagine that there is nothing lesse conuenient to man than ambition pride and arrogancie Let man saith Saint Augustine for whom the sonne of God humbled and abased himselfe August vpon the 18. psalme be ashamed to striue to be mightie and high minded Seeing that man seeking to bee higher than hee was is fallen from the height where hee was placed reason requireth that now he humble and abase himselfe contenting himselfe to bee lowe in his owne sight that hee may recouer his losse and bee mightie in him that humbled himselfe for him Esay 24.23 If the Moone as Esaie sayth shall bee abashed and the Sunne ashamed when the Lord of hoasts shall raigne in mount Sion and in Ierusalem and when glory shall be before his auncient men shall wee poore sinners clothed in iniquitie and replenished with infection of sinne lift vp our heads in the presence of Gods maiestie Shal not wee rather be as it were swallowed vp in the gulfe of shame and reproch To vs belongeth open shame Dan. 9.7 saith Daniel If the brightnesse of the Sunne dimmeth the light of the Starres shall not the Sunne of Gods glorie vtterly extinguish all excellencie and glorie of man 17 Againe let vs waigh our bodily miseries the vice and corruption of our soules in briefe all our iniquities against whatsoeuer may in vs be excellent honorable or wherein wee doo boast and surely the counterpoise will waie downe our pride and replenish our countenances with confusion shame Let vs set our ignorance against our knowledge the vertue that we want agaynst that which we haue our sinnes against our righteousnesse and our corruption against our holynesse so shall we soone quench all arrogancie and presumption Let vs not compare with the deuils in exalting our selues but with the Angels in humbling our mindes It is thought that the peacocke so full of faire feathers hauing only two foule feet standing proudly in the circle and contemplation of his beautifull trains so soon as he seeth his feet which he thinketh to be foule straight humbleth himselfe and abateth seeketh to hide his feathers how much rather ought we by the feeling sight and apprehension of many our foule feet and corrupt peruerse passions that raigne in vs to humble our selues and to abate our pride ingendered of a few feathers which haue only some smal beginning and apparance of beautie Moreouer the more plentifully that almightie God bestoweth his blessinges and graces vpon vs the more are we bound to doo him homage in referring them to his glorie Heb. 1.16 and not make of our selues Idols by sacrificing to
either mistaking or otherwise that might bee seene which by the example of our first fathers and nature it selfe wee are taught to hide Which is more God among the Iewes so biddeth the woman to weare the mans garment or the man the womans whereto the lawe addeth Who so doeth it is an abhomination to the Lorde Why Will some say Is that such a fault No but hee teacheth that wee must preuent all daunger of falling as also that the woman thereby enboulden not her selfe to forget all modestie neither the man to enure himselfe in effeminate wantonnesse vnworthie his nature To bee short hee teacheth that the forme of modest attire each one in his kinde and calling is a good warrant for chastitie Manie heathen haue shewed themselues verie vertuous and carefull to shunne all alurementes and occasions that might induce them to this iniquitie Wee reade that Great Alexander hauing ouercome Darius woulde not see his wife who was verie fayre least hee might haue beene allured to lust after her When Cains Gracchus was gouernour of Sardynia hee prohibited all accesse of women to his house except of such as came to craue iustice Plut. in his Apotheg 1. Cor. 35.33 And Hieron of Sicill condemned the Poet Epicharmus in a great fine because in the presence of his wife hee had vsed dishonest speeches And indeede as Saint Paule saith Euill wordes corrupt good manners 11 To conclude let vs consider Plut. in his Laconic Apotheg and in our hartes write the aunswere of Geradatas the Lacedemonian to him that asked what punishment Licurgus had decreed against adulterers None saith hee for wee haue none such among vs. But if there shoulde saith the other The Lacedemonian answered he should satisfie with such an Oxe as stretching his necke ouer this hill pointing to a high hill might drinke of the riuer that runneth at the foote of the same heereto when the other replyed that it was not possible to find any such Oxe neither is it possible saith the Lacedemonian to finde any adulterer among vs who haue banished from among vs all riches pleasures and excesse in apparell And contrariwise doe especially commend modestie temperaunce and due obedience to the Magistrate If Gods authoritie mooue vs not to shunne adulterie and to detest it likewise to auoide all occasions and alurements to that iniquitie we surely doe deserue to be sent to the schoole of that heathen Lacedemonian there to learne to flee from euery thing that may minister occasion to offend God namely to commit adulterie Otherwise the Lacedemonians with whome ther was found no adulterie so long as they kept the lawes to them giuen by a mortal man shal be iudges against the Christians among whom through their contempt of Gods holy ordinances we dayly see so many adulterers 12 And thus much wee may adde that man committing adulterie sinneth more grieuously then woman â—omb lib. 4. dist 35. C. Christian 32. q. 5. in that it is his parte to surmount her in vertue and by his good example to direct her as also her sinne is the greatest by reason of the confusion and supposition of children and therby transferring lands and goods to those that haue no right therein Pro. 2.17 But in as much as in eitheir of them there is breach of faith and couenant with God as Salomon saith their sinne is equall and they shall be equally punished in the day of iudgement 13 As concerning the other kind of fornication committed betweene free persons such I meane as neither the one or the other are knit by marriage True it is that the heathen neuer made any great accompt thereof But they be neither our lawgiuers nor our iudges but onely our liuing God who forbidding adulterie doth also forbid all carnall copulation that is not in marriage Let euery man saith Saint Paul possesse his owne vessell in holines and honour and not in the lustes and concupiscence 1. Thes 4.4 as the Gentiles which knew not God The Apostles likewise knowing this corruption of the Gentiles expressely condemned the same among Christians and that doth sufficiently appeare in that writing to the faithfull that were conuerted and liued among the Gentiles Act. 15.20 they expressely commanded them to beware of fornication And as for such prophane Christians and skorners as dare auouch that it is not prohibited in the olde testament but in the new only they offer great iniurie to Gods holinesse And indeede the only reason why as Saint Paul teacheth God ordained marriage namely to auoide fornication 1. Cor. 7.2 doth sufficiently proue that marriage being ordained euen from the beginning of the world all carnall coniunction among those that then also were vnmarried was had in detestation And that is it which the Apostle to the Hebrewes noteth when hauing said Heb. 13.4 That mariage is honorable among al men and the bed vndefiled he addeth but whoremongers adulterers God will iudge For in that maner opposing whoredome against marriage he plainely declareth that Almighty God by instituting marriage did intend to curse al other carnall copulation committed out of marriage Deut. 23.17.18 And hath he not by the mouth of Moses expresly said There shall be no whore of the daughters of Israel neither shall there be a whore keeper of the sonnes of Israell Likewise to declare how greatly he doth detest it he forbiddeth the bringing of the hyre of a whore for any vow into his house 14 But we shal not need long to insist vpon a matter so euident certaine Gen. 34.25 Truely the sons of Iacob committed a wicked and detestable offence when they vsed circumcision as a cloke or pretence to murder the enhabitants of Sichem for their sisters sake whoÌ„ the kings sonne had destoured Yet in that murder doth God euidently shew what estimation he maketh of chastitie when hee doth so horribly punish the fornication of Sichem with the death of himselfe his father and all his people 1. Cor. 10. But especially when Saint Paul admonishing vs to beware of fornication propoundeth the examples of Gods iudgement executed against the Iewes of whoÌ„ for their fornication God in one day slew three and twentie thousand he doth plainely teach vs by the representation of this example taken out of the olde testament that God euen from the beginning hath euermore condemned and most terribly punished whoredome And in as much as Iesus Christ came not to enforce the law but to declare the true sence and vse thereof euery place of the new testament that condemneth whoredome is a witnesse that God hath forbidden the same euer since the time of Moses 15 Much rather are we Christians to abhorre it euen wee that haue receiued at Gods hand farre greater benefits then the Iewes and are more plainely euidently and at large instructed in the wil of God as concerning the preseruing of our bodies and soules in all purenesse and chastitie This is the will of God
of the deuill Col. 1.15 neither by smiting the first borne of Egipt but by giuing himselfe euen the first borne of euery creature to death for vs. It were therfore a two-folde rebellion not to amend our liues and so to obey him who being as S. Paul saith the sauiour of all men 1. Tim. 4.10 as concerning the bodily life but especially of the faithful in respect of eternall saluation hath a two-folde right and authoritye to command vs. And the premises doth S. Augustine confirme by an excellent confession and praier that hee maketh to God saying I know Aug. in his Medita c. 39. O Lord that I owe to thee my self because thou hast created me yea more then my selfe because that being made man for me thou hast redeemed me euen so much the rather as thou 〈◊〉 greater then he for whom thou hast giuen thy selfe But in as much as I haue nothing more then my selfe also that I cannot giue to thee that which I haue without thy selfe take me and draw me vnto thee that I may be thine in following and louing thee as I am thine in being created and redeemed by thee 4 Moreouer in thaâ— in our beleefe we doe confesse that we doe beleeue in Iesus Christ our Lord wee doe also by that tytle acknowledge in him a two-folde authoritie to commaund vs and consequently in our selues a twofolde obligation to obey him For as beeing both God and man in respect of his diuinitie hee is Lord ouer all creatures so hauing redeemed vs by his death hee is our Lord and wee that doo beleeue in him are his peculyar people and seruantes And therefore it were a double disobedience in vs if we as his creatures shoulde not obey the Lorde of all and as his peculyar people and proper purchase bee wholy subiect to him that is more particularly Lorde ouer vs. Iesus Christ is also called King of Kings and consequently king of the whole world yet is hee also particularly king ouer his Church And in deed 1. Tim. 6.15 Psalm 2 as wee reade that the yron scepter is giuen to him to raigne and rule ouer all nations and kingdomes of the earth so is hee particularly established king ouer 〈…〉 heere a twofolde authoritie in Christ which doth doubly binde vs to amend by obeying of him who beeing Lord of the whole world is particularly and more excellently king ouer the Burgeses of Sion and the members of his Church 5 All thâ—se names and titles Iehoua Creator Redeemer Sauiour Lord and king attributed to him that commaundeth to amend being well considered as is afore shewed doth teach vs what authoritie hee hath to commaund vs and how deeplie wee are bounde to obey him as his creatures children subiectes and seruantes and wholy to consecrate vnto him all whatsoeuer wee are haue knowe or can doo in his seruice wythout whome we neyther haue neyther are neyther doo or knowe anie thing Let vs therefore acknowledge that wee are not in our owne power to liue at our owne pleasures but doo appertaine vnto Iesus Christ and must practise the same which the Apostle Saint Paul sayth of himselfe I liue yet not I but Iesus Christ liueth in mee Galat. 2 20 1. Cor. 6.19 Let vs remember what the same Apostle sayth You are not your owne for yee are bought with a price therfore glorifie God in your bodies and in your spirites for they are Gods We are therefore bound as our sauiour Iesus Christ admoniseth vs to denie our selues that is to saie our owne sense and wisedome and to followe his also our owne will Math 16.24 Luke 9.23 Rom. 12.2 that wee may will that which hee willeth And heereto also doeth Saint Paul exhort vs saying Bee ye changed by the renuing of your minde that ye may proue what is the good wil of God and acceptable and perfect 6 There bee two sorts of seruants and bondmen the one borne at their masters houses the others purchased by their masters Neither of these may liue after his owne will sense or vnderstanding but as it shall please theyr master and Lord. Now are we borne the seruants of Christ for he created vs all and besides he hath also redeemed and purchased vs that wee may belong more particularly to him As the master therefore of those seruantes that are borne in his house or whome he purchaseth doo pretend that they doo him wrong when they spend anie time either to theyr owne particular profite or in the seruice of others so maye Iesus Christ and much more iustly complaine of vs that are his two folde seruants namely by birth and by purchase if wee imploy euen neuer so lyttle of our liues to serue and please our selues the world or the deuill our enemies and this must needes redounde to a double sacriledge and twofolde prophanation of that which by double reason ought to bee dedicated and consecrated to him who with double authoritie doth command vs to amend The second cause of Amendement drawen from the name Holy attributed to Iesus Christ wherein is handled Election Reprobation and Gods prouidence Chap. 2. THE Prophet Esaie rehearseth that hee sawe the Lord sitting vpon his throane Isay 6.3 and the Seraphims aboue him crying one to another Holy holy is the Lord of hoasts Heere dyd they speake of Iesus Christ Iohn 12.41 as Saint Iohn in his Gospell doth affirme who also reporting another vision which himselfe sawe sayeth There were foure beasts which cryed night and daie wythout ceasing Holy holy holy is the Lord God almightie Apoc. 4.8 This title Holy thus thrice repeated among other thinges doth teach vs that he is souerainly good righteous merciful wise mightie and true euen so excellently and perfectly that in these and other lyke diuine properties he is most holy and in them holdeth nothing in common wyth other creatures And in deed if in man there bee anie goodnesse righteousnesse wisedome or truth hee hath them not of himselfe but from God Neither hath hee thereof anie more but small droppes or sparkes and the same are but graces happened and accidents or qualities as they saie in schooles so that euen without them hee is neuerthelesse a man But as concerning God hee hath all these properties of himselfe they bee in him perfect and infinite yea they are in such sorte his essence that to denie his righteousnesse wisedome power mercie and goodnesse is to denie God Marke therefore how rightly he is called Holy holy holy 2 It is no maruel that this and all that proceedeth herefro doth passe mans vnderstanding for it exceedeth euen the capacitie of the Angels And this doth Esaie in this vision testifie saying The Seraphims couered their faces with two wings Esay 6. â— as not able to abide the brightnesse of this holynesse But the more incomprehensible that it is the more doth it admonish vs diuersely and in many sortes to amend And indeed among the most dangerous pernitious
admit any other counsel thē the same of Iesus Christ who by the ordināce of God doth bear the name coūsailor 3 Let vs also beware of seeking after witches forcerers or coniurers and other like ministers of Satan for any reuelation or coūsaile and to that purpose remember the prohibition of the Lord Deut. 18.9 saying When thou art come into the land that the Lord thy God shall giue thee thou shalt not learne to doe according to the abhominations of those nations There shall not be among you any witch that vseth witchcraft any obseruer of times any prognosticator of seasons any sorcerer or enchanter or that counsaileth with spirits or soothsayer or that asketh counsail of the dead For al that do such things are abhomination vnto the Lord and because of those abhominations the Lord thy God doth cast them forth before thee And least the people should reply and say Why shall we be in worse estate then these nations Shall we haue no meanes to aske counsaile The Lord answereth The Lord thy God shall raise thee vp a Prophet from among thy brethren like vnto me him shal ye heare The Prophet here promised is this counsellor Iesus Christ as S. Peter affirmeth saying as Moses had foreshewed that whosoeuer heareth him not shal be rooted out Acts 3.22 If any man replyeth saying True but Iesus Christ is not now vpon the earth to be fought vnto as he was in the time of the Apostles neither are we in the dayes of Abraham Dauid Moses and others to whome God made answere when they craued his counsaile but our answere is he hath in his worde recorded in the olde and newe testament sufficiently declared his counsaile as well concerning that which wee are to doe in obeying his will as also in regarde of all that wee are to beleeue for our saluation And to this purpose doth Esay the Prophet very well saye when they saie vnto you Enquire at them that haue a spirite of diuination and at the soothsayers which whisper and murmure answere thus Esay 8.19 Should not a people enquire at their God from the liuing to the dead To the lawe and to the testimony If they speak not according to his word it is because there is no light in them that is to say no prosperity for thē likewise whē the rich man praied Abraham to send Lazarus to exhort his brethren to amendmēt least they shuld sal into the torments that he felt Abraham answered They haue Moses the prophets let thē heare thē And vpon his reply that if any should come from the dead they would amend he saide againe If they heare not Moses and the Prophets Luke 16.27 neither will they beleeue though one should come from the dead 5 Likewise as Iesus Christ protesteth that he hath deliuered to his Apostles Iohn 15.4 euen al that he had from his father and hath appointed them to be witnesses and embassadors so haue they faithfully discharged their offices Acts 20.27 First in their owne persons as S. Paul protesteth of his person that to the Ephesians that came to Milet hee had preached the whole counsaile of God next they haue so layed it downe in writing that now we need not to seeke after any counsell or looke for any reuelation from else where but euen from this counsailor who answereth vs in the holye scriptures in case we list to pray him by his spirite to open our wits that we may vnderstand him Luke 24.45 as he did for the Apostles If therefore we desire to know the will and counsail of God we must haue recourse to his worde recorded by the Prophets and Apostles and so aske at the mouth of the Lorde and carefullye practise the same that Dauid that so excellent Prophet speaketh of himselfe Psal 119.24 saying Thy testimonies O Lord are my delight and counsellors And if it come to passe that in time of trouble and sorrowe and in such affaires as breede perplexity we know not how to resolue of our duties let this title Counsailor be vnto vs an aduertisement by prayer and supplications to require at the mouth of the Lord with full assurance that he will giue vs to vnderstand his will and wise counsel to his glory and our saluation 6 In the title of Strong and mighty God attributed to Iesus Christ we are to consider of two pointes First what his strength and power is Secondly what be the fruites and argumentes of amendement of life that doe thereof proceede For the first we are to acknowledg apprehend in him such a strength power that as at his onely word he created heauen and earth and al this beautifull frame of the worlde so by his onely will did hee worke all that he willed Iohn 11.43 Luke 4 39. Psal 14◠8 Psal 115.3 considering that his worde is no other but a declaration of his will And this did plainely appeare in this that when hee directed his wordes to dead Lazarus that heard not and to the feauer of S. Peters mother in law that vnderstoode him not with other insensible and vnreasonable creatures yet was all that he said or commaunded done Our God saith Dauid is in heauen he doth what he please howbeit to the end the better to represent this power of Iesus Christ the holy Ghost doth many times call him the God of hoastes thereby to signifie vnto vs not onely that hee hath the leading of the armies of men and giueth the victorie where he will but especially that he hath mighty armies both in heauen and in earth ready to obey him First Dauid saith That his Angels mighty in power doe fulfill his commaundement and obey the voice of his worde Of them there are great numbers as Daniel also saith that a thousand millions doe minister vnto him Psal 103.20 and ten thousand millions do stand in his presence They be mighty armies as S. Luke calleth them saying Dan. 7.10 Luke 2.13 When the Angel had declared the natiuity of Iesus Christ to the Shepheards there was a multitude of heauēly armies praising God And Dauid speaking of the Angels saith Psal 68.17 The charets of God are twenty thousand thousand angels And Iesus Christ saying that at his request hee should haue 12 legions of angels ready to defend him doth shew that all these so mighty armies of Angels Mat. 26. 53. by thousands of millions are at his commandement ready to obey him If one Angel in one night slewe all the first borne of Egipt and in the Campe of Senacherib one hundred fourescore and fiue thousand men in one night what exploytes may this strong and mighty God Iesus Christ performe Exod. 12.29 Esay 27.36 2. King 19.25 2. King 6.17 who hath at his commandement whole armies of Angels by thousands of millions we see them not no more then did the seruant of Elizeus but we should see them if it might please God but to open
any other then her to whom he is so tyed by marriage For it is adulterie and by Gods law forbidden where he saith Thou shalt not commit adulterie Exod. â—0 Deut 5. Mat. 10.19 Leuit. 20.10 Deut 22.22 Ioh. 8. Historie of Susanna ver 41. And albeit this restraint made by the liuing God might sufficiently mooue our consciences to beware yet knowing the hardnesse of many mens harts as also to take from them al excuse he commaundeth adulterers whether man or woman to be put to death And therevpon the Iewes conuenting before Iesus Christ a woman taken in adulterie acknowledged that Moses commanded to stone such offenders as also we see that Susanna charged with the like offence was condemned to die Which is more God from time to time hath euermore euen among the heathen vnbeleeuers declared that the committing of adulterie deserued death Gen. 20.11 And indeed when Abimelech king of Gerar had taken Sara Abrahams wife to haue enioyed her God presently closed the wombs of al the womeÌ„ of his house that they should not conceiue and appearing to himselfe in expresse words told him saying Abimelech thou shalt die Gen 26.11 Deut. 22.24 because of the woman whom thou hast taken for she hath an husband Likewise his successor Abimilech also king of the Philistians at Gerar knowing that Rebecca was Isaacks wife decreed death to any that should touch her Which is more this sentence of death Gen. 38.24 euen by Gods decree tooke holde likewise of her that was only handfast for hauing consented to this iniquitie the law commandeth that both should be put to death And thervpon Iudah the Patriarcke seing that Thamar his daughter in law for he had promised her in marriage to his sonne Sella had played the harlot hee presently condemned her to death euen to the fire saying Let her be burned 5 Likewise adulterie euen among the heathen was alwaies accompted abhominable Arist 2. polit 6. pen. Plato esteemed it to bee a great wickednesse worthy reproch And Aristotle saith Let the man or woman that accompanieth with any other then his moytie be esteemed among the basest and most infamous thinges that are Gen. 26.10 And in that respect Abimelech said to Isaac One of the peopl had almost lain by thy wife so shouldest thou haue brought sinne vpon vs. And by Abrahams speeches it seemeth they accompted adulterie to bee more grieuous then manslaughter Gen. 20 1â— for this was the excuse that Abraham made to Abimelech I thought surely the feare of God is not in this place and they wil slay me for my wiues sake Hardly shall we find any people or nation but hath decreed some notable punishment against adulterie The Egyptians did slit the womans nose Diod. Sic. li 5. Val. Max lib 6. of Iustice and inflicted a thousand stripes vpon the man euen almost to the death Zaleucus the Locrian law giuer ordained that both the adulterers eyes should be pulled out and because the law should not bee in vaine when his owne sonne was taken in that fault hee caused to pull out two eyes one from his sonne and another from himselfe The Germaines in olde time caused the adulteresse to be brought naked before her parents where they cut off her haire Cor. Tacit. Procop. in the warres of the Got. lib. 1. Instit de pub iudic § Item Leg. Iulia. lib 1. c. ad leg Iuli. de adult Lucian and then leading her through all the cheefe streetes her husband did scourge her with roddes The Gothes albeit a barbarous nation did accompt adulterie worthy of death as also did the Athenians in olde time as wee maie certainelie gather by a certaine Oration of Licias wherin he entreateth of the death of Eratostenes who suffered for adultery The famous laws of the twelue tables decreed death against the adulterers as did also among the Romaines the law Iulia established not by Iulius Caesar as some suppose but by his successor Augustus To bee short Saletus of Crotone published a law whereby such as committed adulterie should be burned 6 By the Ciuil laws Lib. 1. Digesâ— de extraor crim he that did but solicit a woman to alure her to adulterie albeit it came not to execution was punished Likewise notwithstanding the great licentiousnesse among souldiers in the warres yet if a souldier chanced to be conuict of Adulterie Dig. de re milit Ropiscus in life of Aurelian he was disgraded from bearing of armes sent home with shame And because this iniurie if it be done against a mans host or hostesse is the more detestable the Emperour Aurelian finding a souldier that had defiled his hostesse he caused his legges to bee fastened to two bowes forcibly strained downe which being let goe rent the souldier in pieces Thus by the premises we perceiue that Adulterie euermore and among all nations euen among the heathen and vnbeleuers hath beene in such detestation that as all men iudge it worthie of rigorous and exemplarie punishment so the most part concurring with Gods law agreed that such as committed it should be put to death But now the remissenes and slackenes of Christians hath bred such an excesse in this iniquitie that in many prouinces it is the greatest prayse that can bee giuen to Gentlemen and Ladies to say they haue beene true obseruers of plighted saith in marriage which is noted to bee a rare vertue Thâ— heathen in this point were more religious holy for in many yeres there was not a knowen adulterer among the Lacedemonians Plutarch in his Apotheg Plutar. of the excellencie of marriage Yea and Plutarch writeth that among the wiues and maidens of Ciana it was neuer knowen that ther chaunced either adulterie or deslouring of any maide in the space of seuen yeeres And albeit among the heathen simple fornication was accompted no sinne yet when there was one brought to great Alexander not a maiden as he hoped Eras in his Apothe. lib. 4. but a married wife hee sent her away againe vntouched But where shall we find the like temperance and resolution against adulterie among Christians Yet are the wordes of Iesus Christ where he sayth Amend your liues directed vnto vs. 7 That we may therefore Amend let vs remember first the sentence of death pronounced by the Lord against adulterers as is afore shewed Let vs I say remember that they which commit this iniquitie doe deserue to be deliuered to the executioner consequently to shamefull death And albeit the mortall iudges doe not execute this commaundement of God Iud. 19. 20 21. yet let not adulterers thinke that they shall escape Gods hand whose power extendeth far enough diuersly to punish them euen in this world but chiefely in the world to come The Leuites concubine that had played the harlot incurred horrible punishment in that the inhabitants of Gabaa had so far oppressed her with their abhomination that she died sodenly Iere.
29.23 Ieremy noteth Gods horrible iudgement against Zedechias and Achab adulterers and false Prophets saying All they of the Captiâ—iâ—ie of Iudah that are in Babell shall take vp this curse against them and say the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire because they haue committed villanie in Israell 1. Kin. 11. and haue committed adulterie with their neighbours wiues and haue spoken lying wordes in my name Into how many horrible Idolatries did Salomon fall when transgressing Gods commaundement he was not content with one wife but tooke almost as many Concubines as there be daies in the yeere 1. Kin. 11.4.11 besides seuen hundred wiues that he had married His example teacheth vs how faire man doth exceede when hee forsaketh the law of God Besides that the historie noteth 2. Sam. 11. that his wiues alienated his hart set it vpon strange Gods and that for his transgression God rent from him the tenne Tribes in the daies of his Sonne and successor Roboam 2. Sam. 12.10 What caused Dauid by the sword of the Ammonites to slay his faithfull seruant Vrias but the adulterie committed with his wise God was blasphemed and against him was this sentence pronounced That the sword should neuer depart from his house 8 God also sometime suffereth that hee which defileth another mans wife receiueth the like measure in his own 2. Sam. 16.22 WheÌ„ Dauid had committed adultery with Vrias wife his sonne Absolon publikly defiled his owne Concubines as God had foretold him Iob. 31.9 And this is it that Iob noteth saying If my hart haue been deceiued by a womaÌ„ or if I haue laide waite at the doore of my neighbour Let my wife grinde to another man and let other men bow downe vpon her For this is a wickednesse and iniquitie to be condemned Among the three young men that had laid their sentences vnder the kinges pillow 3. Ezra 4.26 he that had written that woman is strong among other his reasons addeth this Many haue perished and haue erred and sinned for woman Denis the king or rather the tyrant of Siracusa vnderstanding that his sonne had committed adulterie wrathfully reprouing him Plut. in his Apotheg demaunded whether he had knowen the like offence in him Wherto his sonne answered that his father was not borne a Kings sonne as he was but his father replyed saying Neither shalt thou if thou continuest this wicked life leaue a sonne to inherite this kingdome Herein he shewed a vertuous life and vsed a wise speech for a heathen king And as Erasmus noteth this tyrant thought his sonne worthy to be disenherited for adulterie which in our daies the greatest do make but a sport and pastime Yet Salomon goeth farther and saith that if a man touch another mans wife Prou. 6.27 it will be his destruction wil bring vpon him Gods horrible ineuitable iudgements Can a man sayth he take fire in his bosome and his clothes not be burnt Or can a man goe vpon coles and his feete not be hurt So he that goeth into his neighbours wife shall not be innocent whosoeuer toucheth her A theefe that stealeth to satisfie his hunger is not vtterly dispised but if he bee sound he shall restore seuen fould Hee shall giue all that he hath but he that committeth adulterie with a woman he is destitute of vnderstanding He that doth it destroyeth his owne soule He shall finde a wound and dishonour and his reproch shall neuer bee put away For Ielouzie is the rage of a husband who will not spare the adulterer in the day of vengeance He cannot beare the sight of any ransome neither will he consent though thou augment the giftes And in an other place Prou. 5.3 The lippes of a straunge woman drop as a honie-combe and her mouth is more soft then oyle But the end of her is bitter as woormewoode and sharpe as a two edged sworde Her feete goe downe to death and her steppes take holde on hell Keepe thy way farre from her and come not neere the doore of her house Least thou giue thine honour to others and thy yeeres to the cruell Least a straunger should bee filled with thy strength and thy labours be in the house of a straunger And thou mourne at thine end when thou hast consumed thy flesh and thy body and say how haue I hated instruction and my hart despised correction Againe speaking of him that suffered himselfe to bee ouercome by the entisementes of a wanton woman hee sayth Hee straight waies followeth her as an Oxe that goeth to the slaughter and as a foole to the stockes for correction Vntill a darte strike through his liuer As the birde hasteth to the snare not knowing that shee is in daunger 9 Notwithstanding all adulterers are not exemplarily punished in this life yet doth it not follow that either they haue not so deserued or that Gods threatnings are in vaine for hee is righteous and true And albeit in their harts they bee not touched with the apprehension of such mishaps and calamities as are incident to adulterers euen in this life Yet at the least let the horrible sentence of death and euerlasting dammation pronounced against them by the holy Ghost 1. Cor. 6.10 cause them to resolue to leaue it Adulterers saith S. Paul shal not inherite the kingdome of God Againe Marriage is honorable among all men and the bed vndefiled but whore-mongers and adulterers God will iudge Neither may we thinke to escape the hand of almightie God Heb. 13 4. the iudge of the world who seeth the hidden things For as Salomon speaking of adulterers doth say The waies of man are before the eyes of the Lord Mala. 3.5 and hee pondreth all his pathes His owne iniquities shall take the wicked himselfe and he shall be holden with the cordes of his owne sinne Prou. 5.22 Againe I will come neere saith the Lord to iudge you and I will bee a swift witnesse against sorcerers and adulterers Numb 5.11 And this is euidently confirmed in that in olde time he ordained that the woman suspected of adulterie should drinke a certaine water deliuered to her by the high priest vpon condition that hauing committed adulterie if she denied it her belly might burst and so she might perish 10 Let vs therfore abhorre this abhomination Deut. â—â—â—â— and shunne al occasions that might mooue vs thereunto God in olde time ordained that if two men stroue together and that one of their wiues should take the other by his preuities her hand should be cut off without fauour Deut. 22 1â— albeit shee did it simplie to saue and deliuer her husband What shall be then done in such villanous coniunctions proceeding from lustfull hartes bent to adulterie Because the Iewes ware no breeches God commaunded them to vse Laces at the fower corners of their garmentes least by any occasion Deut. 22.5