MEN, Fathers, and Brethren, Right Honourable, Right Worshipfull, and Beloued: It is the position of the Apostle, that Eph. 6.12. spirituall wicked­nesse is in high places; To which wee may adde the exposition of experi­ence; That Quis maior est populus cui miscemur hinc periculi plus est. Seneca: Ep. 7. Corporall corruption is not sequestred from great Assemblies: Wherfore being cal­led to this high place, in this great Assembly, where is accustomed to be a concourse, not onely from Act. 13.44. all the parts of the City, but almost of Act. 2.5. euery Nation vnder hea­uen: I cald to mind this expostulation of the Almigh­ty; 2. Cor. 10.4.5. Powerfull to beate downe the strong holds, and euery thing that exalteth it selfe against the knowledge of God; whilst it proposeth the difficultie of an Apostataes [Page 2]Pardon; How shall I pardon thee for this? thy children haue forsaken me, and sworne by those that are no Gods, &c. Profitable for the 1. Cor 9.27. taming of the fiesh, and bringing it in subiection: whilest it exposeth the filthy ingrati­tude, and vngratefull filthinesse of those which are pampered with plenty of prouision: And when I fedde them to the full, by troupes they haunt Harlots houses: A preseruation of euery soule against sinne: How shall I pardon thee for this? A caueat for Superiours, least they licence others loosenesse. Thy children haue for­saken me? A salue against swearing, and Antidote for Idolatry: And sworne by those that are no Gods: A gage for Gluttony, and dyet against drunkennesse: When I fed them to the full: A preparatiue against Impuden­cy, and a purge against vncleannesse. By Troupes they haunt Harlots houses: How shall I pardon thee for this? Thy children haue forsaken me, &c.

Wherein omitting (as not applyable to the present) the Time wherein our Prophet preached, Paraphrasis. which Hierom. l 1. c. 1. in Ierem: S. Hierom vpon infallible grounds affirmed to be Immi­nente Captiuitate; as also ouer-slipping either generall Anal [...]sis or argument of the Prophesie; wherein the Prophet declares with teares and lamentation the de­struction of Hierusalem, and the captiuity of the peo­ple for their Idolatry, couetousnesse, subtilty, cruelty, excesse, rebellion, and contempt of Gods word (as the Geneuists obserue) because that as I could wish, that there were Numb. 23 21. Ecclus. 22.12. no such iniquity in Iacob, nor such peruers­nesse in our Israell: So I will continually pray, that the Dan. 4.19. effect may be to them that hate vs, & the application thereof to our enemies: Pretermitting (I say there­fore) [Page 3]the premises, I will confine my considerations, not onely within compasse of this second Sermon of Ieremie, as Tremelius stiles the 3.4.5. & 6. Chapters of this Prophesie, but euen restraine them, Ad hanc terti­am partem, as the aforesaid Interpreter entituleth this Chapter. It being Confirmatio tum Peccati quod Pro­pheta Iudaeis exprobrat, tum supplicij denunciati, Both a conuincing of their preuaritation, and a confirming of their punishment: By reason that not onely all estates were attainted, but also euery particular person in a Praemunire. 1. For Estates: First, the poore were not onely periured, ver. 2. Sed ne verecundiam quidem suo­rum habuere vitiorum, as (Saint Hieron,) They had made their faces harder then a Rocke with Instar Petrae Indurentes frontes impu­dentiae nolue ūt ad meliora con­uerti. Hieron. i Loc. impuden­cy, and refused to returne.

Secondly, The Rich, Ianuam totius Licentiae, sihi to­tique populo aperirent, (as Trentelius) that for their chil­dren might forsake God, whilest by how much the greater their authority was for suppressing; so imuch the more grieuous, their insolency was in sinning, (as Saint Hieron) so that they all had altogether broken the yoake, and burst the bonds a sunder, ver. 5.

2 And as for persons, so vniuersall was the infecti­on, as that vpon the strictest inquisition, the Prophet could not finde out one that executed iudgement, and sought truth, ver. 1. He could find some indeed, Qui simularent cultum Dei (as Saint Hieron sayeth) who would carry a counterfeit forme of hypocriticall holi­nesse, Though they they say the Lord liueth, yet [...]urely they sweare falsely and say, the Lord liueth: But if they were try­ed by the touchstone Veritatis & Fidei, Of beleefe in their hearts, by the trueth of their Acts they shewed [Page 4]all was but falsely; Whereupon the Prophet in the person of the Almighty, inferres this seuenth verse, as an Trem: in loc. exornation of the confirmation of their impiety & punishment; and as a Catalogue of the sinnes of the City; Dum dicit se ignorare Deus, qua poscit eius occasione misereri, saith a Father, whilst he breakes out into this Emphaticall Expostulation: How shall I pardon thee for this, &c?

Wherein I will obserue these two partes in gene­rall.

• 1 First an Expostulation; How shall I par­don thee for this?
• 2 Secondly, a Reason of the Expostulation: Thy children haue forsaken me, and &c.

Which second branch subdeuides it selfe into these two particulars.

• 1 First, the Persons, Thy Children.
• 2 Secondly, the sins, Haue forsaken me, &c.

Which sinnes are of a twofold Nature.

• 1 Capitall which is Apostasie, Haue forsaken mee.
• 2 Criminall which accompany, And sworn, &c.

Which are likewise fourefold.

• 1 Swearing, Haue sworne. And sworne by, &c.
• 2 Secondly, Idolatry, By those that are no Gods. And sworne by, &c.
• 3 Thirdly, Ingratitude, When I fed them to the full. And when I fed them, &c.
• 4 Fourthly, adultery, by troupes they assembled themselues, &c. And when I fed them, &c.

Which last particular affoordes two speciall Ag­grauations.

• 1 First their Impudency By troupes, they assembled themselues by Troupes, &c.
• 2 Secondly, their Pertinacitie, They assembled, &c. they assembled themselues by Troupes, &c.

In most of which, although some haue beene so long rebellious that they are growne impudent, Ezech. 2.3.4. be­cause they and their fathers haue been accustomed to transgresse vntill this day, as the Ier. 1, 16. Prophet assures mee; yet by Gods assistance, and your patience I will vtter my iudgement against them, touching all these wic­kednesses.

Wherein,

First, of the Expostulation; Part. 1. How shall I pardon thee for this, &c.

Ar: Mont, & Tremel translate it Vbi? [...] Where shall I finde a cause? Pagnin, and our Translators render it Quomodo? How shall, &c? Saint Hierom termes it, Super quo? In whom shall I finde occasion. And all these Readings, as they may be borne without any repugnancy or the Texts rackt extension: So will e­uery one of them not vnaptly affoorde vs matter of instruction.

1 And first (Vbi?) Where shall I finde a cause to pardon thee? As if he should say, Shew mee but one place, one street, one house, in which the perfect feare of the Lord is, and I will pardon thee.

Whereby is shadowed the willingnesse of God, Gods willing­nesse to mercy. to shew mercy, rather then to execute iudgement vpon the sonnes of men; which is intimated euen in the very Law, the seuerest part of his Word, the Messen­ger [Page 6]of the curse, Gal. 3.10. And Instrument of death, Rom. 7.5.10. Whilest in the promulging of it, Exod. 20.5.6. For visiting sinners vnto the third and fourth Generation, hee shewes mercy on them that loue him, vnto thousands: For as the Psalmist asse­ueres, Psal. 116.5. Gratious is the Lord and righteous, yea, our God is mercifull; vpon which words, Saint Amb: Orat: de obitu Theodos: Bis Miscricordiam posu­it semel Iustitiam; Signifying that he was twise so prone to pardon as to punishing: Yea Exod: 34.6.7. Him­selfe divulging his owne description, proclaimes sixe attributes of mercy for two of Iustice; which is Em­blematically represented to vs in a two-fold passage of sacred Scripture; The one, Luke 15.20. Expende quo­modo nō sit lenta neque tarda di­uine miser [...]or dia, adsubuent­endum compunc tis corde Stella in Luc. 15. Non tantum procederet obu [...] am vententi, se [...]etiam ac­curreret: Iansen In the Fa­ther of the Prodigall, who runnes to meete his retur­ning sonne, as if hee longed to be at him, to shew his loue and compassion: The other, Gen. 3.8. At the e­iecting Adam out of Eden where God walked, onely a slow pace, as the Originall, [...] imports, as if hee were loath to bee too soone and swift in indignation; when hee was to shew mercy: Cucurrit, he ranne, as reioycing in it; but when to execute Iudgement, Am­bulauit, he walked, as grieued and pensiue for it; Deus enim tristatur, non de sua iniuria, sed de nostra perditio­ne, sayth Saint Chrysostome; Not for his losse, but for our loosing, not for his want, but for our woe; not for need of our subiection, but for our needlesse subuersi­on: Whereupon here he makes this inquisition, (V­bi) Where shall I finde a cause to pardon thee?

2 Yea, that which is yet more; If thou canst not shew mee a place; yet finde mee out one person, in [Page 7]whom I may finde integrity, and I will take that occa­sion to pardon all the City: (Super quo?) In whom shall I doe it? Runne yee too and fro, through the streetes of Hierusalem, and see, and know, and seeke in the broad places thereof, if you can finde one man, if there bee any that executeth iudgement, and seeketh trueth, and I will pardon it, v. 1. Whereout as we may conceiue Grandis amor iustitiae, as Saint Hierom: How great the loue of God is to innocency; Gods loue of Innocency. when not one­ly according to Abrahams Petition for fifty, forty, thir­ty, twenty, or ten iust persons, hee will spare Sodome, but euen after his owne Essentiall inclination; for one righteous man he will pardon Hierusalem.

2. So also hereout the prophaner sort may see, Gods fauour for the faithfull sake. as in a mirrour represented vnto them, the vndeserued fa­uors which are showred vpon thē, & the deserued pu­nishments which are preuented & auerted from them not for their owne sakes, but often times for those few deuout soules sakes which feare God & dwel amongst them; All Labans flockes blessed for one Holy Iacobs sake, Gen. 30.27. The whole house of Putiphar blessed for one righteous Iosephs sake, Gen. 39.5. Yea euen the Prison prospered for his Piety, ver. 23. As also Sodoms punish­ment prolonged for one iust Lot, Gen. 19.22. Israels plague appeased for one deuout Phinehas, Psal. 106.30. And their destruction diuerted for one faithfull Moses, v. 23. Together with the earnestnesse of this Inquisi­tion, may sufficiently satisfie on all parts touching the soliditie of this assertion.

Whereout as we may take vp Saint Bernards ad­miration, Quam diues es in Misericordia, et magnificus [Page 8]in iustitia, et munificus in gratia, Domine, Deus noster! Oh how rich art thou in mercy, how magnificent in iustice, and how munificent in grace, O Lord our God! There is none that is like vnto thee; Munerator copiosissimè, Remunerator aequissimè, Liberator piissimè: O most bountifull bestower of celestiall inclinations, O most righteous rewarder of humane actions, O most diuine deliuerer from Diabolic all destruction: Gratis respicis, humilis instè iudicas innocentes, Mise­ricorditer etiam saluas peccatores, Who respectest the humble for thine owne mercy, not his merit, who iust­ly iudgest the innocent, in thy fauour not thy fury; and mercifully sauest the sinner, for thy sufferings, not his satisfaction, by his faith, not his fidelity: Oh what shall I returne vnto thee for so ineffable fauours bestowed vpon me, I will take the cup of saluation and giue thankes vnto thee my God. Psal. 116, 11.12. Who when there was none righteous vpon earth, Psal. 14.4. Iustitia de Coelo prospe [...] tan [...]uā Dei di­centis parca­mus [...]urch [...] ­m [...], &c. Aug super Psal 84. Hath sent one downe from Heauen, and so hath found a meanes how to pardon me for this.

2 And as here hence we must take out that Sibillae­an Sawe: ‘Diseite iustitiam moniti, et non temnere Diuos.’

3 So must we take heed that our harts neuer turn, so that we hate Gods people, nor deale vntruly with his ser­uants. Psal. 105.25. Who may truely say to licenti­ous Libertines, Tertul [...] Sea­pulam, c. 4. Mar­cus Aurelius in G [...]rma [...]ca expedi [...] Christian [...]um militum oratio­nibus ad Deum fa [...]lis [...]bres in [...] petrauit, &c. as the Christians to that Ethnicke Consull in Tertullian, Quoties ieiuniis et geniculationi­bus nostris etiam siccitates sunt depulsae? How often haue our prayers like Iac. 5.18. Eliahs 1. Reg 3.36, opened the dores of Heauen, to draw downe the former and later raine, to Math. 5.45. procure the [Page 9]sunne to shine on the euill as well as good? to be a meanes of all good things to you that hated goodnesse? And there­fore Psal. 105.15 Touch not his annointed, nor doe his Prophetes no harme: For hee that toucheth them, toucheth the Apple of his owne eye, Ez. 2 8. And right deare in the sight of the Lord shall be the bloud of such Saints. And how shall hee pardon thee for it?

4 And lastly, since this Vera Misericordia (as Saint Chrysostome cals it) is onely effected: Vt iustitia per cam non contemnatur, That Iustice by it is not neglected; Therefore let vs take heede that wee abuse not Gods mercy, to scoffe at his iudgements, 2. Pet. 3.4. Nor pre­sume on his patience, to perseuer in impiety; when it should inuite vs to repentance, Rom. 2.3. But as we finde, That the Lord hath no pleasure in the death of him that dyes, Ezec. Chap. 33. V. 11. But rather would that none should perish, but that alshould come to repentance, 2. Pet. 3 9. So let vs reciprocally contend to bring forth Mat. 3, 7.8 fruits answerable to amendment, Act. 26.20. That so we may be meet for mercy. For Ps. 85.10. behold onely mercy and truth shall meet together; onely Righteousnesse and Peace shall kisse each other: And therefore as he seekes, Gods iustice ioynde with his mercy. so let vs shew how he may pardon vs for this?

In which Interrogation, Summe iustus et summe mi­sericors esse ostenditur (as Zigedine) Mercifull, because hee would pardon exorbitant sinnes; Iust, because he will be satisfied. (How?) at the hands of Sinners.

3 Quomodo? How shall I pardon thee for this? As if hee should say to those which perseuere in impenitent presumptions offending. Behold, I will make your selues Iudges, and see if you can deuise a meanes how [Page 10]I shall pardon you for it. The Iudge of all the Earth must needes doe right, Gen. 18.25. That he may bee iusti­fied when he speakes, and cleare when he is iudged, Ps. 51.4. (.i.) Cum homines de illo iudicant, Hieron. Sauanorol: when men would passe their opinions on his proceedings as partiall they may finde no fault at all: Deut. 32.4 A God of truth without iniquity, iust and right, and of Habak. 1, 13 pure eyes that can­not endure the sight of euill: As Exod. 34.7. mercifull in forgiuing iniquities and sins; so iust in not clearing the guilty; whereas, if he should pardon, when man presumptu­ously perseueres in sinne: what a preposterous course were that of iustice? Who might not condemne him, and say, That he was euen like one of them, Psal. 50.21. (.i.) Scelerum patronus et approbator, A Patrone and approuer of sinne. (as Mollerus) Si enim Deus impuni­tos demitteret Males, similis iniustorum inueniretur (as Haymo vpon the same place) How therefore is it pos­sible for me to pardon thee? If thou beest not an A­theist, but beleeuest that God is, Then must thou ac­knowledge by necessary consequence, that He is a re­warder, Heb. 11.6. Both of the righteous and of the wic­ked, Ps. 11.5. Rendring to the one glory, honor and immor­tall life, Rom. 2.7. And to the other, Indignation, wrath, tribulation and anguish. Ver. 8.9. And therefore if a sinner will not conuert and change himselfe by repen­tance, It is as possible to change and alter Gods Na­ture and Essence, as to Psal. 7.12.13. escape the Instrument of death prepared for him. It is as possible (Absit Blasphemia verbo) for God to bee vniust, as the obstinate vniust person to bee pardoned, whilest hee continues vnre­pentant.

How shall I pardon thee for this?

Which mee thinkes might strike such terrour and astonishment into the most obdurate Creatures (who had not like the Psal. 14.2. Poole sayde in their hearts, there is no God, and thereby giuen ouer themselues vnto corrupt imaginations; That like Dan. 5.6. Belshazar, their countenance should be changed, and their thoughts troubled so, that their ioynts should bee loosed, and their knees smite one against another: Seeing that wee which are the lightest and slightest part of the earth, euen Gen. 3.19. dust and ashes, may sooner turne heauen and earth at our pleasures; yea al­ter Psal. 93.1. him that made and orders all; then wee can giue a counter-blast vnto one Math. 5.18. iot or title of his Word, which like the Dan. 6.15. Law of the Medes and Persians may not be altered; or put a Ieofayle to his iustice, whose iudg­ment is like the great deepe, and his trueth firme as the mountaines.

I would know of the cunningest excuser of Sathans slights; how, when Cor. 5.10 all shall appeare before the iudge­ment seate of Christ to receyue according to the things that they haue done in the flesh; When 1 Cor. 4.5 all things that haue been long hid in darkenesse shall bee brought to light, and the thoughts of euery mans heart shall be made manifest, when Rom. 2.15.16. Euery mans conscience shall beare witnesse, and their thoughts accuse them according to this Gospell: And when as Math. 26.59.60. To put Christ to death, they sought many witnesses but found none Many bare false witnesse against him, but theyr wit­nesse agreede not together. Mar. 14.56.59 agreeing, vntill at the length the high Priest out of malice sought to sentence him out of his owne mouth, Ver. 65. So on the contrary to saue mans soule, all courses shall bee excogitated, and none found consonant to Iustice: And at the length [Page 12]God in his mercy shall refer it to the sinners own selfe, to deuise a way for his deliuery, With how shall I pardon thee for this? I would know, I say, with what face hee can affront him, or what answere hee can affoord him, if he haue not by 1. Cor. 11.31 iudging himselfe for vniustice, Illam ergo diem fratres charissimi tota [...]entione cogi­tate, vit am cor­rigite, mores mutate, mala tentamina resi­stendo v [...]cite, Perpetrata au­tem fletibus pu­nite &c. Greg. mag, hom. 1. in Euang. pre­uented by repentance the face of that most iust Iudges seuere sentence: Certè turpis aut nulla in Die Iuaicii erit excu­satio (sayth Saint Chrysostome) Surely, eyther confoun­ded with shame the sinner shall stand speechlesse, Mat. 22.12. Or ex ore tuo te iudicabo serue nequam, Luc. 19 22. His Apologie shall bee but the further plea­ding his impiety, and his excuse aggrauate his accusa­tion.

But peraduenture some who thinkes it not yet full time to take his leaue of the sweet delights of sinne, & is of sufficient capacity to cozen his owne soule, Ob. Repentance deferred. may secretly seem to haue spied this starting hole; although I sinne a long season, yet I will repent at the last, and then I am not preiudiced for my pardon: For Ezech. 18. at what time soeuer a sinner doth repent him of his sinnes from the bottome of his heart, I will put all his wickednesse out of my remembrance, sayth the Lord.

To whom, let this solution satisfie, Besides that in that place, Ezec. 18.20.21. which is the place pretended (Or I know no other) It is required, that repentance be frō the bottome of the heart, Et serararò seria (as Saint Multos solet ser [...]ma poeni­nitentia decipe­re. Aug. [...]er, 36. Aug:) That which is late is seldom liuely, but onely pretended, and not intended; Like Pharaohs during the present plague, Exod. 9.27. Or Antiochus in his extremity, 2. Math, 9.7. Besides this (I say) which is seldome seene Luc. 23.43 and but once instaned in sacred scrip­ture: [Page 13]Once, to the end that none despayre, and yet but once that none prefume: In the forenamed Text of Ezechiel there is adioyned Doing: If hee keepe my statutes and do that which is lawful and right; which must necessarily inferre a Conclusion against deferring Re­pentance, vntill the time of mans dissolution: for what doing, what worke, what deuice, what knowledge, what wisdome is there in the graue? whether thou go­est, Eccles. 9.20. Reasons And therefore this must infallably im­ply a speedy repentance, which may bee further enfor­ced, 1. Not only from the Si quis posi­tus in extrema necessitate suae agritudin [...]s vo­luerit accipere Poenitentiam & accipit cisi fateor vobis non illi neganius quod petit, sed nec praesumimus quod bene hine exit. Aug: de Mir [...]sacr: Scrip. inconuenience of choosing out the end of sicknes for the beginning of repentance When as Saint Aug: lbi rapitur intensio mentis, vbi vis doloris: The minds Meditation is distracted to the place where the body is disturbed: 2. Not only from the Quem morbus vrget, & poena terret, ad verā vix veniet, sa­tisfactionem. Maxime cum silij quos illicite dilexit sint praesentes vxor & Mundus ad se vocet: Aug: ser. 36. inhability of a crazed Creature, to vndergoe so great a burden, and numberlesse number of sighes, for­rowes, troubles, teares, watchings, fastings, prayers, perils, conflicts, conferences, and consultations, as the strongest body in the perfectest state (vnlesse God en­able it) is not sufficient for. 3 But also from the im­possibility of mans repenting at his own pleasure. In culpam incidisse naturae est, Dolere vir­tutis: Amb: l. 1 de Dauid. Re­pentance being a grace of God, and not a gift of Na­ture: For there is no man that hath power ouer the Spirit, to receyue the Spirit, neyther hath he power in the day of death, Eccl. 8.8. There may be indeed a kind of sorrow or heauines in man, 2. Cor. 7.10. which is, but (like a Melancholy passion forerunning a misfortune) the Prelude to eternall vnhappinesse; But to haue a godly sorrow; Repentance not to be repented of (as in the same place the Apostle distinguisheth) It must be gran­ted [Page 14]of God, Act. 11.28. By the Prince and Sauiour of Isra­el, Act. 5.31. But as a Father hath religiously obserued, Qui promisit paenitenti veniam, non promisit delinquenti pae­nitentiam; Hee that promised pardon vnto the repen­tant, neuer promised repentance to the wilfull delin­quent, neyther hath he giuen protection, Peccandi in crastinum, vnto the perseuering sinner: And therfore take heed, lest by deferring, as if thou despisest Gods goodnesse and patience, which should leade thee to Re­pentance, Rom. 2.4. Thou at the length reape vnto thy selfe a hard and reprobate heart which cannot repent, Ver. 5. Which is neyther vniust with God, as Rom. 1.24. The Apostle laies down the Axiom: Nor vnaccustomed to miserable men, as Exod, 10.20. Presumptuous Pharaoh, Heb. 12.17. Prophane Esau. Ioh. 12.40. Apostatical Is­rael, are set forth for fearefull examples: Presume not therefore on Gods mercy to binde one sinne vpon an­other, for in one thou shalt not goe vnpunished, Eccles. 7.8. Vis ergo liberari? Paenitentiam age, dum sanus es, saith Saint Augustine, Wilt thou be assured of deliuerance, then repent whilst thou art in health and prosperity, and hearten not thy selfe by thy former sinnes, nor say not I haue sinned; & what harme hath come vnto me, and therefore I will still doe so; for although the Lord be long suffering, yet in no wise hee will let thee goe: Eccles. 5.4.

For though a Sinner doe euill a hundred times, & his dayes be prolonged, yet it shall not bee well with him at the last, but he shall be cut off as a shadow, Eccles. 12.13. For if he dealt so with Pharaoh, as potent as thee in power: If so with Esau, as importunate as thee in [Page 15]prayer. If so with Israel, as inward as thee in affecti­on. How shall hee pardon thee for this?

And thus much shall suffice to haue beene spoken touching the first part which is the Expostulation; now we descend vnto the second, which is the reason; Thy children haue forsaken mee, and sworne by those that are no Gods, &c. And therein, Part. 2.

First of the persons (Thy Children) which is Meta­phorically vsed for the people of Iudath, Pro subditis et Discipulis (as Saint Hieron) For the subiects vnto the Prince, who is Nurcing Fathers, &c. Isai. 49.23. Pater Patriae, the Father of his Coun­try; And for the Disciples of the Priests, who are 1 Cor. 4.15. Gal. 4.19. Pae­rentes spirituales in Christo, The spiritual fathers of their Flockes in Christ; To both whome, both those are Children.

Whereout as the care of Superiours shall hereaf­ter be collected; Obedience of inferiours. so the obedience and honour which Inferiours owe vnto them, shall first be obserued, be­cause Nescit regnare, qui non didicit obedire, He knowes not how to Rule, who hath not first learned to obeye: And a Malach. 1. sonne honoureth his Father, and a seruant feares his Lord, if they be then your Fatherss, where is their honour? If they bee your Lords, where is their feare? For euen such children must be obedient vnto these their Parents in the Lord. For that is right, Eph. 6. Whether it be vnto the King, as to the superiours, or vnto Gouernours, as vnto those who are sent of him, 1. Peter, 2.13.14. 1. Whether they bee in the Church, Eo­rum reprehensiones sicut ignis vrens cauendae sunt, Ep. ad Trallian. sayth Ignatius, You must feare their menaces as a consuming fire, Et reuereamini eos tanquam Christum Iesum, cuius [Page 16]loci custodes; vt et Episcopus, patris vniuer sorum Typus et forma est.

2 Or whether they be in the Common-weale, you must needes be subiect, not onely for feare of wrath, but euen for conscience sake, Rom. 13, 5. For otherwise you purchase to your selues damnation, Ver. 2.

How then will those disobedient Refractory chil­dren, in the diuers Diocesse of those reuerend Fathers, the Bishops of this Church of England, pleade theyr exemption from conformable obedience; when if Vbi supra. Ig­natius may be credited; Talis polluta est conscientia, et omni infideli deterior, Their pretended pure tender conscience is impurely polluted, and their faith worse then infidelity: For, sayth the same Father, speaking of Timothy, Lyncus, Anacletus, and Cletus, the Bishoppes that ministred vnto, and succeeded Saint Peter, and Saint Paul; and so in them, of all that lawfully should obtaine that calling, Loc. citat. Qui his inobediens fuerit, Athe­us & impius omnino fuerit, et Christum improbans, ac eius ordinationem imminuens; Hee that shall be disobe­dient vnto these spirituall Fathers, he will not sticke to spot himselfe with any impiety; yea Atheisme it selfe, vpon occasion, whilest he dares to derogate from his dignity, whom Christ hath substituted to supply his owne seate in this earthly Consistory. And neuer trem­bles at those fearefull thunderbolts of Excommunica­tion, which without Repentance must needes dart his soule into that place where they lye imprisoned, with which this Father ranckes him. And how shall hee pardon them for this, when owing Childrens obedi­ence they haue forsaken him.

Where will then those rebellious Children 2. Tim. 3, 6. Diceres ex pro­fe [...]o Paulu [...] in [...] viuam Monachisini ef­figrem pingere. &c. Calu. in loc. Et Paulo ante, Tanta spurcities in Clero Papals, quae vel suo foetore totum mundum inficit &c. se­cretly crept into too many houses, and leading Cap­tiue simple women laden with sinnes, and ledde away with diuers lusts; I meane the Romanists, his Maie­sties borne Subiects, but his Aduersaries sworne ser­uants; Where then will they appeare? Or what pro­tection can they plead to procure their pardon? when they haue not onely like the sonnes of Belial, cast of the yoake of obedience with a Nolumus hunc regnare, Luc. 29.14. We will not haue this man raigne ouer vs; But e­uen clothed themselues in the roabes of rebellion with a Ve­nite et occidamus, Luc. 20.14. Come and let vs kill him: And as of one draught of the cuppe of that Apoc. 17.4.5 whore of Babylon, had such Circaean operation as to transforme them all to more then Catelinarian Conspirators. Cum patent Portae, when their flight is free enough, (as Ocat. 2. cent Catel. Tul­ly sayd of the Confederates with that Italian Traytor) So that they might all enioy the presence of their hal­lowing holy Father, if they thought him worth the following to the seauen-hilde Citie Apoc. 17.9 Septem vrbs al­ta tugis tibi qua prasidet orbe, 1. Capt tolinus, 2. Pala­tinus, 3. [...]uen­tinus 4 Exqui­linus. 5. Celius, 6. Vamnalis, 7. Quirmalis., and but abide there Relegati, that so this land might be in safety; yet they not herewith satisfied, but desiring to Duplici no­mine punientur Impostores a Deo; Et quod ipsi vero non obediant, vel ab ca desciuerint, et quod alios quoque suo involuant errore. Marlarot: in verba. deceiue as they are deceyued, 2. Tim. 3.13. ^f Like that vncleane Spirit in the Gospell, Return with seauen worse then them­selues; Or at the least, seauen times worse then they were: and so, yea oftentimes euen in those sacred as­semblies, ^g Notant & designant oculis ad caedem vnum­quemque nostrum; Nay let me ioyne vnumquemque ve­strum: [Page 18]They marking out not onely the Ministers for Martyres, but also the Magistrates to bee massacred: not like sonnes, but like slaughter-men; or if they bee sonnes, they are like 2. Reg. 19.37. Adramelech and Scharezer, which murther their Father at his sacrifice; whereas, if theyr offence were onely, Vetitum contingere limen: To set foot on the forbidden shoare, if that blessed Martyre Saint Cyprian were first consulted withall, hee would surely resolue them, that euen that was Rebellion; Cypr. Rogatiano, Ep. 7. Qui in eam Patriam vnde extorris factus est regreditur, deprehensus, non iam quasi Christianus, sed quasi nocens perit, Hee that returnes without licence, into the confines of that Kingdome, from whence the lawes haue banisht him, if he be apprehended and ad­iudged to execution, hee dyes not as in case of Religi­on, but for the cause of Rebellion; Not as a Martyr, but as a malefactor, not as a Christian, but as a common­weales disturber. And how shall hee pardon them for this? when owing childrens obedience, they haue thus forsaken him?

But now as the obedience of Inferiours hath beene thus herehence collected, The care of [...]per [...]ours. Relatiue, without any wre­sting: So the duty of Superiours is herein propoun­ded, Positiue, without any peruerting, which is, That what care Parents ought to haue of their children, to bring them vp in the feare and nurture of the Lord with­out prouocation to wrath, Eph. 6.4. Ne immodica saeuitia exasperent: Calu. in Loc. Least by too much cruelty they harden their hearts against them. The same, or as great care ought Ministers and Magistrates to haue of the bodies and soules of the people, and subiects [Page 19]subordinate vnder them: For as Ezech. 3.17.22. Son of man, I haue made thee a watchman ouer the house of Is­rael, &c. As you may reade there at large; and if they miscarry through thy default, their bloud shall bee requi­red at thy hands; For thou canst not answere, as Gen. 4.9. Cain thought to haue excused himselfe; Am I my Brothers Keeper? For behold, like as Ruben, Gen. 43.9 became surety for his younger brother Bentamin, so that his father should require him at his hands: So is e­uery elder Brother, who hath the Luc. 12.13 14, diuiding of the in­heritance in the Common weale, or the distributing of the Ibid. v. 42. portion in the Church (that is, Magistrates or Ministers) made sureties for the yonger Gen, 35.18. Benonies, or sonnes of sorrow, that is, the common people, who are indeed Ver. cod. Beniamins, the sonnes of the right hand of strength vnto their Soueraigne: And at their hands will God require them: For if it be iust (as most iust it is) to visite the iniquity of the Fathers That doth the like. Ezech. 28. vpon the Chil­dren, Exod. 20.5. The transgression of the Prince vpon the people, 2. Sam. 24.10. to 18. Although the child could neyther reforme the Parent, nor 2 Sam 3.4. the people reclaime the Prince: How much more iust shall it be to require the bloud of the child at the hand of the Parent, and the bloud of the people, at the hands of their Presidents if they perish through their default.

And therefore let the Minister stand vppon his watch, and the Magistrate vpon his guard, 1. That the one may know what to answere when he is repro­ued, Habak. 2.1. Neuer comming from his Watch-Tower in the day time, nor from his ward in the night, vntill he see the Chariot and Horsemen, which shall beate down Ba­bylon, [Page 20]and breake all the grauen images of her Gods vnto the ground, Isai, 21.8.9. 2. And the other may bee [...], as Aristotle describes him, A Keeper of the Law by the sword, Which is commaunded accor­ding to the word: Wherein Orat: [...]. Isocrates counsell is not to be contemned, [...]: At my hand take this to heart, that no vniust person of a corrupt conscience be vsed as an instrument in thine office: Quid predest bonas & vtiles adesse Leges, nisi commodus adsit carum taterpres. For what shall it profite the Law to bee perfect, and thy intension vpright, if the execution bee abused by infe­riours. And therefore as the Magistrates themselues 2. Chron. 19 take heede what they doe, knowing that they deale not for man but for the Lord, with whom there is no iniquity: So let the feare of the Lord bee vpon those which minister about them, that they respect not per­sons; nor take no gifts: For otherwise euen Christ him selfe may be betrayed for a Quid dabitis, Mat. 26.15. A League may be concluded with Tyre and Sydon, by making friends to Blastus, Act. 12.20. The Temple and Treasury be turnde ouer to Apollonius Heliodorus, or Iason, for enuie, or an office. 2. Mach. 3. and 4. Chap­ters: yea, all the people may be suffred to forsake God; by him who makes his gold his God, or by such a Heb. 12, 15.16. pro­phane person, as hath like Gen 24.30 to 34. Esau solde his owne Birth­right for a messe of pottage: For hee will sell Gods inheri­tance for the Lentills that made it: And then how shall he pardon thee for this? When thy children, &c.

Thy Children, Tui non mei: Hieron: Thine not mine: So long as they were obedient throughout the passage of sacred Writ; God stiles himselfe the Fa­ther of Israel, And them my children, as Deut. 32.6. [Page 21] Is not he thy Father that hath bought thee? And Ier. 31.9 I am a Father to Israel, and Ephraim is my first borne, but when multiplying and maintaining sinne, they became back­sliders, then he cals them, not My, but Thy Children: And as Rom. 9.25. Through faith he called them his people, which were not his people, and her beloued which was not beloued: Hos. 1.6.9. So through fall hee figures her Lo-Ruhamah, and them Lo-Ammi, to whom hee had beene a God, and they his people.

Whereout we may see the immediate, The effect of Sinne. inseparable effect of sinne, which is a forsaking, and being forsa­ken of God: For as Gen. 31. to 6. In that first offence was a forsaking of Gods commandement, and relying vpon the Serpent; So euery sinne since, is a forsaking. God, and following Sathan: Whereupon 1. Ioh. 3.7 8. As if they who taught, or thought otherwise, were decei­ued: The Apostle confirmeth it by this Caution; Lit­tle Children let no man deceyue you, he that committeth sin is of the Diuell, for the Diuell sinneth [...], not [...]. Non in nutio, sed ab nutio, n [...]s quia formatus suerit a Deo ma­lus sed quia ab usius peccati ex­ordio. (Quod ab [...]o capit originē: Nam ante illius lapsum non erat peccatum) pre­ua [...]icatus est Dei legem pro­lapsusque, a na­tiua bonitate sua, & decidit in prauitatem, a qua nunquam destitit; sed in [...] continue perstat, semper mala malis accumu­lans: Cyril. in Io. l. 5. c. 6. vbi tractat hac ver­ba. from the begin­ninning: Of the Deuill, Non creatione, sed corruptio­ne, not by Creation, but by Corruption; Non Positi­uè, sed Priuatiuè, as the Schoole-men distinguish it; not by Forming, but by forsaking, as our Prophet phraseth it: And how iust is it then for the Almigh­ty to pronounce against such Apostatates, 2. Esd. 1.25 Derelinquē ­tes mederelinquā, They that forsake me, I wil forsake thē.

• 1 He doth not say, that haue not knowne me; Al­though Ignorance it selfe be not excusable, Psal. 95.10. Especially, Si modo sit vincibilis. Pet: Lomb: l. 2. sen: d. 22. If man might haue got out of it by any indu­stry which was omitted by him; yea, In ijys qui non po­tuerunt [Page 22]paena peccati, As
  [...]
  Saint Augustinr, In those who could not ouercome it, if it selfe be not a sinne, yet is it sure­ly the punishment of sinning.
• 2 Neyther doth hee say, That haue not beleeued in me, although such as heare and beleeue not, haue no cloake for their sinne, Iohn 15.22. Neque vt ab omni Damnatione liberarentur, neque vt aliquanto leuius dam­narentur, As Saint Augustine, super Ioh: Tract. 89. Neyther vrterly to free themselues from damnation, nor to purchase therein some degree of mitigation.
• 3 But he sayth, That haue forsaken mee, signifying, that it is the most grieuous sinne which can seaze vp­on the soule of man,
  Apostasie.
  that when God hath vouchsafed him the gracious calling of his sacred Spirit:
  Luk. 9.62.
  He then takes his hand from the Plough, & looking backe, makes himselfe vnfit for the Kingdome of Heauen: For, as Saint
  De [...]ern. M [...].
  Augustine sayth, That Tribus gradibus ad Pecca­tum peruenitur, suggestione Delectatione, Consensione, We come to sinnes secret Chamber by three stayres, Suggestion, Delight and Consent: and as
  L. 1. de Sum. 60. c. 17. Apud Lomb.
  Isidore di­stinguisheth sinnes into a Tripartite order: Of Igno­rance, Infirmity and Industry, Making those of Infir­mity greater then those of Ignorance, and those of In­dustry, greater then those of Infirmity; So may I not vnaptly alter them in matters of Religion,
  Vnde Paulus insi nem earn defeitunem quae Antidusts ad­ [...]eatū pracedet. [...] [...], 2. [...] 2.3. ac [...]dent in
  into sins of Ignorance, Infidelity and Apostasie: wherein how much Infidelity exceedeth Ignorance, so much Apo­stacie surpasseth Infidelity: for it had beene better ne­uer to haue knowne the way of righteousnesse, then af­ter they haue knowne it, to turne from the holy com­maundement deliuered to them, like the Dogge to his [Page 15]vomit, and the Sow to her Mire, 2. Pet. 2.21.22. It being almost impossible for them who were once en­lightned, and had tasted of the heauenly gift, and were made partakers of the holy Ghost, and had tasted of the good Word of God, and the powers of the world to come, That they falling away
  Vide Deering on the Heb. &c. I [...]. Denison Sermen at Paules Crosse.
  (.i.) 1. Wittingly, 2. Willingly, 3. Malitiously, and 4. Totally, that they should be renued againe by repentance, Heb. 6.4.5.6. And without that there is no Pardon, Luc. 13.3. Oh there­fore take heed Brethren, lest there bee in any of you an euill heart of vnbeleefe in departing from the liuing God; But exhort one another dayly whilest it is called to day, least any of you bee hardned through the deceitfulnesse of Sinne, Heb. 3.12.13. And so at the length you heare this reason, as a Counterplea against your pardō, Thy Children haue for saken me, &c. And thus much of the first part, and first particle of the second part, of the Reason which is the persons, and their Apostasie. Now to the second, which is the ensuing sinnes: And sworne by those that be no Gods, &c.

First of Swearing; And sworne, Wherein, that we might at once meete with the impiety of the Papist, the prophanesse of the Atheist, and the errour of the Anabaptist; We will briefly runne through those Sweares.

• 1 First, What an Oath is?
• 2 Secondly, Whether it be lawfull to sweare at all, or not?
• 3 Thirdly, When it is lawfull?
• 4 Fourthly, How we must sweare?
• [Page 24]5 What is to be auoyded in Swearing?
• 6 Sixthly, What is the punishment of offenders by Swearing?

For the First, An Oath. Perkins our English Schoole-ma­ster, Cas: Cons: Lib. 2. c. 17. s. 1, hath left vs this defini­tion; An Oath is a religious and necessary confirmation of things doubtfull, by calling on God to be a witnesse of the truth, and a Reuenger of falshood. 1. A Confirma­tion, according to that of the Apostle, Heb. 6.16. An oath for Confirmation, is amongst men the ende of strife, 2 And that a religious, not a prophane Con­firmation, answerable to that of the Prophet, Isai, 19.18. Thou shalt sweare by the Lord of Hostes (.i.) as part of thy Religion, that thou sweare by none other. 3, And that onely necessary, and not needlesse, Math. 5.34.4. And that alwayes truely and not treache­rously: For God will come neere to such in iudgement, and be a swift witnes against them, Mal. 3.5.

Whereupon, sithence an oath is a Confirmation and end of strife, the reuerentest league betwixt man and man, as appeares in Isaack and Abimelech, Gen. 26.28.29. Let there bee an Oath betwixt vs, and let vs make a Couenant with thee, that thou wilt doe vs no hurt: Yea the most sacred bonde betwixt God and man, Heb. 6.13. When God made promise to Abraham, because he had no greater assurance then an Oath to gine him; Nor no greater then himselfe to sweare by, Hee swore by himselfe. 1. As this dooth admonish vs, how inuiolably it should be obserued. 2. So dooth it en­forme vs how Charily it should be taken.

As concerning the awfull obseruing of it, Religi­ous [Page 25]antiquity neuer made question, Reuerence of an Oath, by 1 Beleeners. but it surpassed the power of all Obligations; Whereupon Gen. 24 2. to 10. Abraham being to oblige his seruant most surely to performe the greatest trust that euer was commit­ted to him, euen for the earthly weale or woe of his Gen. 22.2, 2 Infidels. onely sonne, hee preferres an Oath before all promi­ses, threates, or pledges, yea euen amongest [...] Homer. Odys. E. super­stitious Idolaters, it was held so sacred, that Ahab tru­sted the Oath of any Nation, aboue his owne diligen­test Inquisition, in his personall enquirie after Eliah, 1. Reg. 18.10. Yea both amongst Beleeuers and Infidels it was esteemed so absolute, as that vpon an Oth, Gc. 31.44. to 54 Iacob trustes Laban, and Laban Iacob; Although not onely they differd in the manner of seruice, but euen for the Matter serued different Gods: The one the Idols, the other, the God of his Fathers: And how religiously then should this sacred Ceremony bee obserued a­mongst Christians, that they might neuer disappoint their Neighbours of that they sware vnto them, al­though it were to their own hinderance, Psal. 15.5. And how much more immutably should it binde them to the performance of so lawfully confirmed promises, beyond all humane Articles, or couenants: Since we doe not sweare by him that is no God, but by him, Exod. 20.7 Who will not suffer those to goe vnpunisht, who take his Name in vaine.

Which since it is so: How wary should we bee in entring into such a bond, correspondent to the Counsell of the Preacher, Eccles. 5.2. Bee not rashe with thy mouth, and let not thine heart be hasty to vtter a­ny Oath or Vow before God: Suffer not thy mouth to [Page 26]cause thy soule to sinne, Neyther say thou before the An­gell, that it was thine errour: Wherefore should. God bee angry at thy rash voice, and destroy the worke of thine hands, Ver. 6. Which that we might auoyde, it is not impertinent to consider.

In the second place, whether it be lawfull to sweare at all or not; The Lawful­nes of an oath. When Mat, 5.34. and Iae. 5.12. Our Sa­uiour and his Disciples direct vs not to sweare at all? To which the Geneuists Glosse may serue for suffici­ent answere; That by those wordes, all superfluous Others are vtterly debarred; whether the name of God be therein mentioned, or otherwise; But by this hee takes not from the Magistrate his Authority; who may require an oath, for the maintenance of Iustice, iudge­ment, and trueth: For these wordes are to bee vnder­stood, like vnto those, Mark. 10.23.24. How hardly shall a rich man enter into the Kingdome of Heauen, that is, which trusteth in Riches: So sweare not at all (that is) in your ordinary communication; Ne scilicet iurā ­do ad facilitatem iurandi veniatur, et de facilitate ad con­suctudinem, de consuetudine in Periurium decidatur (as Saint Augustine) Least swearing grow to facility, fa­cility to custome, custome to habite, habite to periury; Non penitus iurare probibuit: sed occasionē perturij (quod perfectius est) euitare docuit,) sayth Gregory) He did not forbidde all lawfull Oathes in a Christian Communal­ty, but that which is more laudable, he taught how to auoyde Periury: Whereby the Hares [...] vide­tu [...] anc [...]ata, ex Tradition [...]: Clement Str [...] ­m [...]d 7. Vbi dis [...]utat ser­fe [...]tum non [...] bereu [...]ar, &, [...] non pole [...] Gen. [...]u, nec corā San lis. &c Anabaptisticall er­rour is confuted, who imagine it vnlawfull to sweare iu­dicially, which one absurdity being granted, all sinne might be protected, and no way for discouery: All [Page 27]Truth concealed, and no meanes for enquiry, which Exod. 22.10.11. The Lord appointed should be done by an Oath. But omitting this because I feare there are more which abuse it too ordinarily, then there are, which will not vse it at all.

I descend to the third question, which is, When an Oath is lawfull? Which euen the Catechisticall Prin­ciples will resolue to bee at any of these three times; 1. When the glory of God is sought: 2. Or the good of our Brethren, 3. Or before a Magistrate, 1 In Truth, 2. in iudgement, and in 3. Righteousnesse, Ier. 4.2. For these are those Comites iuramenti, as 2 da. 2 dae part. 1. Qu. 89. Aquinas calls them as indiuisible from a true lawfull oth, as a voice from speech, a sound from a voyce, or ayre from a sound; Which that they might bee perpetually pre­sent in our Oathes, We must be circumspect, The Cautions for Oathe. that we onely sweare, 1. First, in rebus veris, Appertaining to true things: Secondly, 2. Certis, Vndoubted in our owne knowledge. Thirdly. 3. Licitis, Lawfull to bee performed: Fourthly, 4. Possibilibus, possible to be accomplished; Fiftly, 5. Necessariis, Necessarie touching, which wee should bee so informed: And Sixthly, 6. Granibus, weighty & worthy to be so con­firmed. Non vacat exiguis rebus adesse Ioui, GOD may not be called to witnesse vpon every idle occasi­on, least hee turne a Reuenger of mans presumption; Which, would it were equally pondered of the ruder Multitude, and riotous Magnificoes: 1. Who as the one sort is accustomed Os suum in caelum ponere, Psal. 73.8.9. To stretch foorth their mouth against Heauen, Whilest their swearing tongues thunder through the world: [Page 28]So that al mē tremble at their talking against the most high, except it be those who are corrupted with their wicked blasphemy. 2. So the other suppose it lawfull to sweare, so long as they performe it, which indeede oft times they will doe, were it Mark. 6.24. With Herod, to cut off Iohn Baptists head, Or with Act. 23.12 the Iewes to murther Paul: I would, I say the obseruation of Saint Ambrose might enforme the one, Amb. offic. c. 1 that Est contra officium, nonnunquam promissum soluere sacramentum: It is oftentimes a dou­ble breach of Christian duety to performe that Oath, which a man vowes rashly: It being a sinne to make it, and a greater not to breake it: And the example of Nicanor might reforme the other, Whose blasphemous tong the same day it offended was cut out of his head, and cast to the Fowles of the ayre, 2. Macha. 15.33. That so they might feare to accustome their mouthes to swearing, or to vse themselues to the naming of the holy one; For as a seruant that is continually beaten, shal not be without a blew marke: So hee that sweareth, and nameth God continually, shall not bee faultlesse. A man that vseth much swearing, shall bee filled with in­iquity, and the plague shall neuer depart from his house, if hee offend, his sinne shall bee vpon him, and if he acknowledge not his sinne, hee commits a double offence, and if hee sweare in vaine, hee shall not bee innocent; but his house shall bee full of Calamities: There is a Word that is cloathed about with death: God graunt that it bee not found in the Heritage of Ia­cob, for all such thinges shall bee farre from the god­ly, and they shall not wallow in their sinnes. Vse not thy mouth then to vntemperate swearing, for there­in [Page 29]is that word of sinne, Eccles. 23.9. to 13. And what canst thou say, Why God should pardon thee for this? Since therein worse then Nicanor, thou blasphemest him: for hee knew not GOD, but Thou hast forsa­ken him, and sworne by those that he no Gods, or else by him as if he were no God.

Since therefore, although an Oath bee lawfull. yet it is lyable to so many Cautions, as that onely, 1. Piety, 2. Charity, or 3. Necessity, must exact it. Herein is context and wouen.

The fourth Question: The manner of taking an Oath. How we must take an oath when wee doe sweare? And that must bee plainely without inuerting others words or vnderstanding; Or equiuocating in our owne intensions. 1. First, Plaine­ly; If they bee witnesses betwixt Plea and Plea, for Life or goods, according to his iutension of whose words or doings they giue Testimonie; and not according to their owne peruerse exposition of them: Like those false witnesses against our Sauiour, who applyed that speech which he vttered touching his Body, Ioh. 2.19. as au occasion to accuse him for an enemy to the tem­ple, Math. 26.61.

2 Secondly, Plainely; If they be parties vpon whom the Iob. 17.18.19 Lot is fallen, to giue glory to God, that they Ioh. 1.20. con­fesse plainely, and denie not, according to the common vn­derstanding of him which administreth the Oth vnto them; For as Isiod: de sum: bo: l. 1. Quacunque arte verbo­rum quis iuret, Deus tamen qui Conscientiae testis, est ita boc accipit, sicut ille cui iuratur intelligit: With what [Page 30]soeuer arte of wordes a man endeauour to delude in swearing God who is the witnesse of the heart dooth so accept it, as hee who is the Minister in giuing the oath doth vnderstand it; and therefore must euery one speake the truth from his heart, yea though it bee to his hinderance.

How then will our Iesuited Artius bee­ing demanded to subscribe, & also vrged to an oath for Confirmation of his subscrip­tion, did both, Swearing that he beleeued, as he had written, when indeed he had written his owne op [...] on in a Paper, which he carri­ed vnder his arme, when he layde his hand vpon the booke, and so some now e­qiruocate, but whether Papist or Puritane, for such will equiuocate also Let them take heed and feare Atrius his end, Socrat, Scho­last. Hist. l. 1. c. 25. Pe [...]ty. Arrian Equiuoca­tors excuse themselues, for their euasions and reserua­tions, with Lingua iuraui mentem iniuratam gero, If wee appeale but to the Fathers, on whose shoulders they boast, that theyr Religion leaneth: Surely, they must send vs another Index Expurgatorius, or a new sup­ply of Censuraes, vpon their spurious passages, or a­nother Elench of their errours, or else how will they bee pardoned for this? when not onely they forsake him, and sweare by those that are no Gods, but also they blaspheme his Name, foreswearing by him that is the true God.

Out of that which hath already beene deliuered, it is not vneasie to coniecture, what contraries are to bee auoyded.

Of which

1 The first is swearing falsely, Leu. 19.12. Thou shalt not sweare by my name falsely; For behold a flying Booke is gone foorth vpon the Earth, and it shall enter into the House of him that sweares falsely by my Name, as well as of him that steales, and it shall remayne in the middest of his House, and shall consume it With the tim­ber thereof, and with the stones thereof, sayeth the Lord, Zech. 5.1. to 5. And that worthily; for whi­lest man by Fore-swearing cals God to testifie an vn­truth, [Page 31]What doth hee else but say in his heart, Tushe, thou God carest not for it, Psal. 11.11. But thou wilt willing­ly iustifie mischiefe and wrong, ver. 14. And what grea­ter blasphemie can there bee against the Deitie, Or what more to bee auoyded?

Which that we may take heed of, 2. We must se­condarily shunne swearing familiarly; For as Chrysest. Vsual swearing super Math. 5. Nemo est qui frequenter iuret, qni aliquan­do non periuret, Looke how in many wordes there will bee folly: So in many oathes will follow periury: And therefore attend to the Iniunction of the Almighty, Swearing by Creatures. touching this particular So often as thou hearest, or vtterest his name, thou shalt feare this glorious and feare­full name, the Lord thy God, Deut. 28.18. So that as Phil. 3.10. At the Name of Iesus euery knee shall bow, Sem­blaby, at the name of Iehouah euery hart shall tremble, and not dare to vse it familiarlie: For such fall to a­buse it falsely. And then how shall hee pardon them for this?

Nor are they to suppose that they can shift the guilt of this sinne, by swearing fondly, as by creatures, or superstitiously as by Idols. Let 2 dae. 2 dae. part. 1. Q. 89. Loc. Citat. Aquinas and the other Schoolemen herein follow their fantasies, I am not for them, Neyther Quoad Simplex Con­testatio innitur diuinae veritati sicut & sides, &c. Exceratione vero indueitur Crea­tura, &c. Ibid. Contestationem, Nor Quoad Execrationem, Neyther In quantum diuina veri­tas manifestatur in Creaturis; Nor, In quantum Diuinum Iudicium exercetur in Creatura. As they distinguish: For Perk. Golden Chaine, c. 22 As Pledges & Cognizances of Gods glo­ry, &c. 1, Cor. 15.31 1. Sam. 20, 3. As the Lord liueth, and as thy soule li­ueth, &c. [...] Homer Odys. howsoeuer in asseuerations the cre­atures may bee vsed, yet in oathes, They as well as Idolls are absolutely to bee eschewed; for as the Al­mighty with great circumspection interdicts the Isra­raelites [Page 32]that they should not make mention of the names of o­ther Gods, Neyther let them be heard out of their mouth, Exod. 23.13. So our Sauiour expresly prohibe­teth the swearing by any Creature, Mat. 5.35.36. V [...]le D. Hylar. de [...]. 12 paulo a princi­pio super his verbis. Lest thereby they should seeme To worshippe and Jerue the creature more then the Creator, who is blessed for euer­more, Rom. 1, 25. For what dooth man else whilest hee sweares by them, but attribute Omniscience and Omnipotency to them, which are peculiar onely to God. And therefore as Deut. 6.13. & 10.20. Thou shalt feare the Lord thy God, and serue him, and to him shalt thou cleaue, and sweare onely by his Name, & not by those that are no Gods: For otherwise in steade of taking his name in vaine, by swearing by the true God, thou committest Idolatry, by swearing by those that are no Gods.

How then can the Papists, who maintaine & pra­ctise the swearing by Creatures, as the Blessed Lady, An­gels, and Saints departed; Yea (that which is more) by those which eyther are, or were no Creatures, be­fore their owne superstition made them Idols; How can they, I say, excuse themselues from being guilty of this sinne? Or what is it possible they should plead [...] for their pardons, Who haue thus forsaken him, and sworne by those that are no Gods.

But if the Case bee so hard to procure a pardon; then me thinkes I heare some scoffer say, Wee would know the punishment.

Which is the last Circumstance considerable in this sinne, The punish­ment, &c. as in all others, For so in sin, still punishment makes the period.

To whom I returne this Resolution, Besides, that the Wages of euery sinne is death, Rom. 6.23. Both Ani­mae & Corporis, Temporall and Eternall, and so con­sequently may be concluded of this, There are many great and grieuous punishments, both priuate and publike, which especially attende vpon this sinne of 1. Swearing 2. For-swearing, and 3. Idolatrous swearing Fondly by those that are no Gods.

For as the Psalmist sayth expresly, The mouthes of those that sweare by false Gods shall be stopped, and confounded shall they be that worship them that are no Gods; So vt­terly wil he haue their names taken out of our mouths, as that there may be no more remembrance of them, Hos. 2.16.17.—And Ier. 23.10. Hos. 4.1, 23. Swearing is ranckt in the prime place of those sinnes, for which the Lorde enters such a controuersie with the Land, That the whole shall mourne for it, and euery particular inhabi­tant that dwelleth therein shall languish, with the very beastes of the Fields, and the Foules of heauen, yea the fishes of the sea. And I pray God it be now no occasion, that the creatures growne so vnder, yea suffer so for our sinnes.

And as for forswearing, Not onely the particu­lar punishment of Zidkiiah, may shew how hatefull it is, and how rigorously reuenged; who was himselfe taken Captiue, and saw his sonnes slaine before his face; and lastly, had his eyes put out, and being bounde in Fetters of Brasse, was (though a King) carried prisoner to Babylon, 2. Reg. 25.6.7. because hee forsware him­selfe, and brake that oath (in his owne person) which Nebuchadnezar had caused him to sweare by GOD, [Page 34]2. Chr. 36.23. But the punishment of Periury, euen vpon the posteritie of those who durst to violate their Forefathers vowes, may more thē manifest to any who will vnderstand the seuere indignation of him, whose name is blasphemed by it.

Three yeares fearefull famine ouerrunnes al Israel, 2. Sam. 21.1. vntill seauen sonnes of Saul are hanged vp a­gainst the Sunne, Ver. 6. for breaking but one Oath, and that none of his owne, Iosh. 9 13.19.20. but made three hundred yeares before by Ioshua to the Gibeonites, Ver. 14, 22 2 [...]. yea and that procured by fraud too; So Religious should the re­uerence of an Oath be, (euen to deceyuers) And so great is the Diuine reuenge vpon the violaters, euen in posterity.

Nor is it onely of this obliging efficacy, if it be ta­ken by such parties, as are both seruants of the true God; but euen betwixt Beleeuers and Insidels, Chri­stians and Mahumetans, Iewes or Pagans: As be­sides that the afore cited approuing practises of Isaac, and Ahimelech, Iacob and Laban, doe sufficiently proue it, appeares most euidently in the successe of B [...]nsinus apud B [...]le, Theater of Gods iudg­ments. Vladislaus K. of Hungarie, who breaking that league with Amurath the Turke, of which there were Articles engrossed in both Languages, and a solemne Oath ta­ken for confirmation on both parties, & by means of that perfidious truce-breaking, the Hungarians at first hauing the vpper hand; No sooner Amurath (although almost ouercome) pulled out of his bosome the Arti­cles of the violated Truce, and lifting vp his eyes to Heauen, vttered these speeches; O Iesu Christ, these are the Leagues that thy Christians haue made and con­firmed [Page 35]by swearing by thy Name, and yet haue broken them againe; If thou beest a God as they say thou art, Reuenge this iniury which is offered both thee and me, & punish those Truce-breaking Varlets. No sooner, I say, had Amurath vttered those wordes, but the Christians Battell and courage began to rebate; Vladislaus him selfe was slaine by the Ianizaries, his whole Army dis­comfited, and all his people put to the sword, sauing a few that fledde; So powerfully should an oath bind; or so apparantly wil the Lord punish Periury, although it were to the prophanest persons.

The Pope then must send for another Iulian to his Legate ( D. Bearde, vbi supra. for it was he that brake the foresaid League, and he had need be Iulian the Apostata too) to main­taine the Position; That Haereticis fides non est ser­uanda, oathes are not to bee kept with Heretikes: for that absurd Blasphemie being granted, what per­iury may not be patronized? yea what Ita vt Reges l [...]dint Paclis, & iuramentis sicut Puers astraga­lis ludere solent, vt olim [...] on suit in Apotheg­mate & vt nue Pontificia conci­liabula Ana­themat is, &c. Chemmi: Exam: Conc. Trid. part. 2 Can. 9. p. 25. Alterations in Religion, vpon a States aduantage, might not bee abetted? or what condemning the Orthodoxe for He­retikes in a Conclaue of Cardinals, to the violating a Lay-League for hostile policie, or infringing an Ec­clesiasticall safe Conduct for Andraduis aduantage, in a Tridentine Assembly may not be maintained? yea what Priuate spirited Periurer could euer bee conuin­ceel, if hee would (as wee haue indifferent experience that they will) but hold others to be Heretikes? Vpon this ground Galeaceus may haue as many wiues as Gal­lus Gallinaceus, if hee can but accuse his former of su­perstition: That I may omit, because it hath beene [Page 36]often insisted vpon; how a Subiect may dispence with his allegiance to his Soueraigne, if hee dissent from him in Religion; But O good God, what safety for Princes? what security for States? What peace for the publike? what Piety for the Priuate? could euer be expected prouided, or preserued? If the infectious aire of these Apoc. 16.13 14. vnclean Spirits, which thus come out of the mouth of the Dragon, the Beast and the false Prophet, against Reli­gion, Kings and States should bee suffered to set the World at battell, against the great day of GOD Al­mighty? How should hee pardon thee for this? If thy chil­dren should so forsake him, and not onely sweare, but also forsweare by these that are no Gods?

But as they thus forsake him and his precepts: So we forsake them and their Positions; and prosecute a­gainst those other and their practises.

Who when hee fedde them to the full, they by troupes haunted Harlots Houses?

First, Ingratitude & Plenty. When I fedde them to the full: Whereout appeares their great ingratitude; Nor is it their case alone, but incident almost to all the sonnes of Adam, to be then most faulty, when God is most fauoura­ble; So Psal. 49.20. foolish is man that Prosperity slayes him' Psal. 119.67. whom misery makes remember God (as the Psalmist long since obserued) When Iesurun was fatte hee kic­ked with the heele, and when hee was growne thicke, and couered with flesh, then hee forsooke God that made him, and lightly esteemed the Rocke of his Saluation, Deut. 32.14. And take heed, Luc. 16.19 O yee that are clothed in pur­ple [Page 37]and fine Linnen, and fare delitiously euery day, Psal. 144.12.13. whose sonnes grow vp as the young plants, Luxuriae Currus quaderga volui­tur r [...]um, Ingluuie vent, is libidme cottus, vestium mollute oly soporisque resolutione Tra­hitur equis duo­bus prosperitate vitae, & re [...]um abundantta: Bern [...]m Cant: and your daughters as the polished Corners of the Temple, whose Garners bee full and plenteous with all maner of store, and whose sheepe bring foorth thousands and tenne thousands, or whose 1. Reg. 10.11.15.27. Ships bring home spices, Almuggin trees, and golde of Ophir in such plenty, that you haue Cedars like the Sica­uiore, and siluer like the stones. Take heede (I say) that you Psal. 106.13 19. forget not God, or lightly esteeme his counsell, so that Lust should come vpon you, That neyther you, nor those about you, take not Ezech. 16.17 18.19. your fayre Iewels of gold and of siluer, your broydered garments, flowre, Oyle, and Incense, your meat and hony wherewith hee sedde you, to commit whore­dome, spirituall or corporall by them, least God giue you in­to your enemtes hand, to throw downe your eminent places, and breake downe your high places, and strippe you of your cloathes, and spoyle you of your fayre Iewels, and leaue you naked and bare, Ezech. 16.39. For how should hee pardon thee for this? if thou forsake him, and sweare by those that are no Gods. And when hee hath fedde thee to the ful, thou then committest adultery, and by troupes haun­test Harlots Houses.

Which is the vgly Issue of that deformed Impe Ingratitude, monstrously brought foorth against the course of Nature of so fayre a mother, as Plentie.

When I fedde thee to the full, thou then committedst adultery, and by Troupes bauntest Harlots Houses: Which that I might not palliate, Adultery and vncleannesse. I will not onely restraine it to that Capitall Colonell of the crime, which Mars-like marcheth, Ad alterius Thorum, [Page 38]to wit Adultery; but as the sinne is large, so will I ex­tend the vnderstanding, euen so farre as the bitter root of Concupiseence. Mat. 5.28. From whence it hath the beginning: for as the grosse sinne is so to bee shunde, as that it ought not once to bee named amongst Chri­stians, Eph. 5.3. So are the most specious Quis eius multiplices species enumerare vale­at Hac Pentapo­lin cum adaac n­te Regione sub­uertit, Syenem cum populo inte­remit: Filios Iudae pe [...]cussit, Iudaeum & Madia [...]item pugione transso­dit, Tribum Ben­iamin deleuit; filios H [...]lt pro­strauit, Vriant occidit, Ammon intersecit, Ruben maledixit, Samp­sonem seducit, Salamontem peruertit, &c. Hug. Species so pernitious, That it is a shame euen to speake those thinges which are done of them in priuate, Eph. 5.12. They bee­ing amongst those extreames, Quae carent nominibus, which want Names bad enough to their Nature, as A­ristotle speakes of some vices, or almost allied to those nefarious offences, against which Lycurgus aueares the making of no Lawes; least man should thereby learne that which before he looked not after: And therefore to auoyde infecting some fayrer Plants, whilest wee should anotomize so many filthy haunts, as should vn­couer all the skirts of this sinne. We will onely a far off, as through a Perspectiue or Opticke Instrument, suruey these three Deformities in this den of Cacus,

• 1 First, the generall vnlawfulnesse of it.
• 2 Secondly, certaine particulars to bee es­chewed of those, who would not fall by it.
• 3 Thirdly, the punishments of Offenders in it.

The vnlawfulnesse of it is offered to our view, in­somuch as in that short Law of the Decalogue; Ten words (as som stile them) or commandements of God; One of them is, Exod, 20.14.15. Thou shalt not commit Adultery, yea, and that before the Prohibition of Theft, signifying [Page 39]that it is more haynous before God, & hateful to man, then stealing: for men doe not despise a Theefe, if hee steale to satisfie his soule when it is hungry: but if he be found, hee shall restore seuen-fold, or he shall giue all the substance of his house: But who so committeth Adultery with a Woman, lacketh vnderstanding: Hee that doeth it destroyeth his owne soule, A Wound and dishonour shall hee get, and his Re­proach shall not bee wiped away: For Iealousie is the rage of a man, therefore hee will not spare in the day of Vengeance: He will not regard any ransome, neyther will hee bee content though thou giuest many giftes. Prou. 6.30. to 35. But because this was spoken in the time of the Law, when Adultery was Death, Leuiticus 20.10. Least some licentious Li­bertine nourced amongst the Nicolaitanes, or pro­ceeding from the 1 an l. 1. c. 1. &c. 9. Achamoth of the Gnostickes, pre­tending himselfe to bee Naturaliter spiritualis, And yet will giue Carnalia Carnalibus, as Ireneus obserues of them, should dreame of a dispensation for this sinne vnder the Gospell, because Christ seemes to ab­rogate the seuerity of the sentence, Iohn 8.2. to 10. There was an especiall care Act. 15.29. at the first Councell of the Apostles, to enioyne Abstinence from Fornica­tion, That as Deut. 23.17 no Whore might be found amongest the Daughters of Israel, so 2 Cor. 6.9.10. Heb. 12.16. no Whoremonger a­mongst the sonnes of Emanuel, Whereupon Gal. 5.19 20 21. The Apostle placeth Adultery, Fornica­tion, Vncleannesse, and Lasciuiousnesse; before Ido­latry, Witch-craft, Hatred, Variance, Emulation, Wrath, strife, and Sedition: Vel ideo prae­mittit alijs operi­bus caernis. quia ad hac caro ma­gis prochuis est Marlorat. as if it were more dan­gerous [Page 40]then any of the other, and that not vnwor­thily. Hae ommasre­quentu esequen­ter ad Luxuriā. Lyra. It indeed oftentimes producing all the other: If thou wilt see Adultery beget Idolatry, thou needest but cast an eye on Reg. 11.1. to 9. Salomon; If Witchcraft, reflect on 2. Reg. 9.22. Iezabel: If thou wilt behold Lust in Trauell with Hatred and Reuenge; Gen. 39.20. Putiphars Wife is at full time of Deliuery; And if thou darest endure to see Mur­der hatcht out of it, because Mark. 6.17 to 29. Herods is not high en­ough, bring on a stranger (although a Prophet) 2 Sam. 13.1. to 30. Amon and Absolon shall bring it to light, euen amongest Brethren: Wherefore, except a man will open the sluce for all sinnes to flow with a full current, and pro­stitute himselfe to the vassalage of euery vice without resistance, he may palpably perceyue the vnsufferable­nesse of this sinne, which as that Dragon, Apoc. 12.4. Drawes downe the third part of the Starres of Heauen with his Tayle: Or as Sampsons Foxes, Iudges 15.4.5. Coupled by Firebrandes in theyr tailes, burnt the Philtstines Corne vpon the Earth: So this Tayle­tying sinne extinguisheth the greater parte of the Vertues and Faculties of the Soule, which should shine like the Starres for light and direction in mans Heauenly halfe: And schorcheth, dryeth vppe and consumeth the Radicall moysture, strength and vigor of the Body, which should flourish like the corne for maintenance and sustentation in mans earthly halfe.

Wherefore sithence that although the Holy Ghost aggrauates this sinne aboue all other, as bee­ing Non solum maculat animain sed faedat perso­nam: Omne namque pectatū quo. leunque secerit home ex­tra corpus suum est qui autem formicatur in corpus suum peceat; Semper allam praecedit Ardor & Pe­tulantia sem­per comitatur, Foetor & im­mund tiae. H [...]g. [Page 41]within the Body, whereas others are without; 1. Cor. 6.15. Yet Act. 7 51. Stiffe-necked man, who alwayes resists the sacred Spirit, endeuours to extenuate it, as beeing most Naturall to the body and inherent; which indeed is too true as all Diuines determine, that Act. 7 51. Ma­net fomes et Concupiscentia, euen in Renatis, which ex­cept it bee soone extinguisht, will set the best Fabricke Dimittitur Concupiscentia Carnis in Bap­tismo, Non vt non sit sed vt non imputetur. Aug. l. 1. c. 25. ex Nustis on fire. Therefore I haue deemed it not vnworthy the time and labour, to sound the Syrces and shelfes which are to bee declined, of those whose Soules would not be suncke in this deuouring 1 Cor 7.9 2 Cor 12.7. Scylla.

Of which,

The first is Idlenesse and Sloath: For then and not till then sins D [...]llo aestu Charibdis luxu­riae salutem vo­rat, Ibiore Vir­gineo ad pudici­tiae perpetrands naufragia, Scyl­la seu renidens libido blanditur: Hieron. ad Heli­od. Dauid with Bathsheba, when hee sent out Ioab to his wonted Warfare, and himselfe walkes at ease in his Pallace; Which the Poet spyed by the eye of Nature.

Vnchast folly is for the most part begotte of an idle braine, and hatched in a lazy body, as our D. Boyes super Euang. d. 15. p. Tr. Eng­lish Postiller obserues (as hee doth all thinges verie ingenuously; Whereas,

For Cupid shoores in a slugge, and hits few but the [Page 42]sloathfull: This therefore should bee no small care in all partes of the Kingdome, and in this renowned City, deserues no small commendations, That hee which will not worke, may not cate, 2. Thess. 3.10. But bee exterminated as a Citizen of Sodome, Who will hee sloathfull in their Vocation, Ezechiel, 16.49. Or else bee committed to that Gymnosophisticall Discipline, Where hee shall render not an Annu­all, but a Diurnall Account of his Doinges: For as amongst all the giftes of the Spirite, and all the Cal­lings in the Church, There are none for Idlenesse, but all for Working and Edefying, Rom. 12.6. to 16. 1. Corinthians 12. Ephesians, 4.11.12. So amongest all the Estates, Degrees, and Offi­ces in the Common-Weale, though there bee ma­nie Ouerseers, there must bee no Lookers on: for otherwise Idlenesse will engender Adultery: So That when they are fedde to the full, by Troupes they will haunt Harlots Houses.

The second Syrte to bee shunned, is filthie com­munication, foolish talking, and iesting, that is not conuenient, Foolish talking Ephes. 5.3, 4, For euill Wordes cor­rupt good manners, 2. Cor. 15.33. Let therefore no corrupt Communication proceede out of your Mouth, but that which is good, to the vse of Edifying, that it may mi­nister Grace to the Hearers, Ephes. 4.29. A Lesson needefull to bee learned in these our dayes, when not onely the elder sorte amongst the Psal. 2.1. raging multitude vse their Tongues Psal. 12.4. as if there were no Lorde ouer them: or rather, as if Tob, 3.8. Asmodeus, the Spirite of vn­cleannesse [Page 43]were Regent in them, but euen teach theyr Children so soone as they can Charter, lewde, lasciuious, and ribauld rimes: As if the Psal. 8.2. mouthes of Infants, Babes, and Sucklinges which were orday­ned for the prayse of God, should now onely serue for Cupids Cryers, Belzebubs Beadles, and Helles Herrolds; Whereupon it is no wonder, being so educated at the first, and Quo semel est imbuta recens seruabit odorem Testae diu. Horat. Wanton be ha­uiour. seasoned with sinne, if when they are grown vp and sedde to the full, they by Troupes haunt Harlots Houses.

The thirde Rocke to bee retired from, If thou wilt not suffer Shippe-wracke by this sinne, Is wan­ton Lookes, and light Behauiour: That the Daugh­ters of Syon may not walke with stretcht forth neckes and wanton Eyes, mincing as they goe, and making a tincke­ling with their feet, Isai, 3.16. For if the Prince of the Apostles had beene made Iudge of such, I doubte he would haue applyed this place vnto them, Si vir, vel mu­lier se ornaue­rit, vt vultus hominum in se prouocaeuerit, et­si nullum inde sequatur dam­num induium tamen patietur aternum, quia venenum attu lit, si fuisset qui biberet: Hieron: Auro & Margaritis adornata, & Monilibus ornamenta Mentis & Corporis pe [...]ds lecunt: Cyprian: de Habit: Virg. They haue eyes ful of Adultery, and cannot cease from sinne, 2. Peter, 2.14. And vnlesse Ioseph bee a Steward in such a house; Putipher may well feare the loosing that one thing, which he hath onely reserued; which if you will haue preserued; those prouocations, (that I may not say Proclamations) of Impurity, must be preuented.

A fourth thing to be forborne, is the frequenting [Page 44]lewde places, Lewd Compa­ny or associating with lasciuious persons: For Pro. 6.27.28.29. Can a man take fire in his bosome, and his cloa­thes bee not burnt? Can one goe vpon hote Coales, and his feete not bee burnt? So hee that goeth into his neigh­bours wife, Whosoeuer toucheth her shall not bee Inno­cent. Prou. 5.8.9 Remooue thy way therefore farre from her, and come not nigh the doores of her house, least thou giue thine honour vnto others, and thy strength to the Cruell: For, Cum Peruerso peruerteris, With the Peruerse thou shalt be peruerted (as Hieron. the Father reades it) Psalme, 18.26. And therefore if thou wilt escape the Hooke, then swallow not the bayte; for otherwise thou shalt not rest, vntill thou hast done euill, Prou. 4.16.

The fift and last daungerous arriuing, Drunkennesse is at the Deepes of Drunkennesse, and vnsounded Shoare of Surfetting; Another of the supreame Implicit sins, depending vpon Plentie; When hee fedde them to the full?

A vice so vile, so base, so beastlike, as that it Fbrietas tudi­cium Rutonis obfuseat, conten­tiones & bella pro [...]urat, robur & Naturalem virtutem euer­uat, Infirmitatem generas, mortem naturalem ad­ducit, Hugo, de Sancto Victor. transsorms the soule, deformes the body, bereaues the Brayne; betrayes the strengthe, desiles the affection, and me­tamorphoseth the whole man, making the vnderstan­ding ignorant, the strong staggering, the trusty troth­lesse, the vertuous vitious, and the preciseft person, a Pander to the prophanest sinne: Drunkennes as Saint Augustine obserues) being the ^e mother of misdemea­nors; [Page 45]the matter that ministers all mischiefe, the roote of wretchednesse, the vent of vice, the Subuerter of the Senses, the Confounder of the Capacity, raysing astorme in the Tongue, Billowes in the Body, and Shippe-wracke in the soule, the losse of Time, the cor­rupter of Conuersation, the discredite of Carriage, the Infamie of Honesty, the Sincke that swallowes Chastitie, the Infirmity whose Physitian is Ignomi­nie, and the madnesse whose Medicine is Misery: Whereupon Salomon is so carefull to preuent the dan­ger before it seaze, least afterwardes it bee neyther re­moued with ease, nor abide alone with all mans in­dustry; Pro. 23.31.32.33. That hee will not haue a man looke vpon the Wine when it is Redde, when it giueth his colour in the Cuppe, or when it sparkleth aright, least at the last it bite him like a Serpent, and sting hius like an Adder, cause his eyes to behold strange Womeu, and his Hearte to vtter peruerse thinges. When Noe ad vnius borae ebrietatent nudauit semora­lia sua, quae ad Sexcentos an­nos contexerat. Hieron. Ep. 1. ad Occan. lay Noah vncoue­red, but when hee was drunke, Gen. 9.21. When com­mitted Lot incest but in his Wine, Gen. 19.32. to 38. And when thought Dauids Arch-policy, the fittest time to vaile his Adultery, but at a deuice of drinking, 2, Sam. 11.13. Sine Cerere et Libero friget Venus: For she dwels onely at the Iuie-Bush, But Ebrietas quid non defignat; It infecteth the Soule worse then Sodome: Pro. 23.29 Assumit inter pocula angusta certamina, & malis existenti­bus causis aspe­n ram excitat rixam. Aug. vbi supr. To omit the woes, sorrowes, bablings, contentions, and woundes without cause which attend it, as also ^d How men in their Cuppes forgette their loue to [Page 46]friendes, and rashly draw their swordes: And howe, Sam. 13.28 when mens harts are merry with wine, they are ea­sily smitten to death: So that a Iudith. 12.20 & 13. to 9. silly woman may slay the strongest man of Armes, if Holifernes himselfe bee made the Instance. To omitte, I say, these and a thousand other Inconueniences, which are Appendix­es to this vice, And onely to insist vpon the Affinity of it with that sinne which in the present is proposed for the effect of it.

Is not Drunkennesse the mother Nurce and Cater to Adulterie? Or at least Lasciuiousnes the daugh­ter of Luxurie? Is not Pro. 20.1. wine a mocker, and strong drink raging? Let Ahashuerosh, who could forbear Vash­ti al the time of his feasting, but must haue her brought foorth when his hart was merry with VVine, Esther, 1.10, 11. And here these Israelites bee the Instance, who when they were fedde to the full, By troupes they haunt Harlots Houses. And therefore as hee that will not be defiled, must not touch Puch, Eccles. 13.1. So hee that will not bee enflamed to vncleannesse must not onely take heed of being drunken with wine, wherein is ex­cesse, Ephesians 5.18. But euen auoyde keeping company with wine-bibbers, or riotous eaters of flesh, Prouerb. 23.20.21. For as Pouerty is their Pedis­seque, so Esus carnium & potus vini, ventrisque satu ritas Seminariū libulinis est, Arist. Ethie. 7. Chambering and wantonnesse will be their associate, Rom. 13.13. Lasciuiousnesse. Lusts, riotings, and banquetings are ioyned by the Apostle, 1 Peter, 4.3. And will be seldome seuered by Apostataes; Doe wee not see by ordinary experience, the lasciuions steale to maintaine drunkennesse, when drunkennesse [Page 47]was delighted in, only for the desire of vncleannes? So Luxuriae ad praesins volup­tatem deliniens, futuram non si­mt cogita epau­pertatem Aug. doctr. Christ: reiking in this riotousnes, that they neuer wreake that woe which shall be vnto them which rise vp earely to follow strōg drink, & continue vntil they be enflamed, Isal, 5.11. Whereby it comes to passe, that Hell o­pens her mouth wide, and they in multitudes descend into it, whilest they so lie weltering in their wickednes, that they neuer consider the curse which shal fall vpon him, who giues his neighbour strong drinke, and puts his bottle to him; and makes him drinke also, that he may looke on his nakednesse, Habak. 2.15.16. How hee shall be filled with shame in steade of glory, and him­selfe drinke also till his foreskinne be vncouered, how the cup of the Lordes right hand shall bee turned vnto him, and shamefull shewing shall bee his honour. But Psal. 50.22 oh would they would consider this, that thus forget God, least hee take them away in a Time, when there is none to deliuer them. Would I say, they would consider with Saint Augustine: that Qui­cunque ad bibendum pronus fuerit, velin Conuiuio suo alios suos adiurauit, pro se & pro ipsis in Die Iudicij reus erit. Whosoeuer is proue himselfe, or prouo­keth others to drinking, shal answere both for his own, and their offence, at the day of iudgement, which might teach them to take heed vnto themselues, that their harts may not at any time bee ouercharged with surfetting & drunkennes, & so that fearefull day of the Lord (or their death, come vpon thē vnawares, Lu. 21.34.35. for as a snare shal it com vpon all such inhabiters of the earth; yea with all the snares & punishments which are due vnto Adultery, that issues from this sinne of [Page 48]drunkennesse, Which is the next obiect of our ob­seruation.

What punishments are due to offenders in it? The punish­ments. Wherein to omitte the particular personall paines of the Body, which God inflicteth according to his own pleasure, answerable oftentimes to the quality of the Constitution, or Wisd. 11.15.16. correspondent to the forme of the offence, when Occultam culpam sequitur aperta per­cussio, because these are not alwayes apparently inci­dent to all Offenders. And those of which Antiquitie durst aueare that.

That euery Adulterer shall bee ouertaken with one of these foure extremities, 1. Eyther he shall be poore and begge his bread, yea and seeke it out of desolate places; 2. Or else hee shall die suddenly, and bee vnexpectedly cut off in the day that he thinkes not of it: 3. Or else hee shall haue his bones shatte­red, and broken a sunder in his security, euen as a mā breakes and heweth wood vpon the earth: so that he shall liue so miserably, as hee shall seeke death, and not finde it; That body being the greatest griefe and bur­den vnto him, which before hee pampered to followe the delightes and lustes of the flesh, 4. Or else hee shall fall into such reproach and infamy, that hee [Page 49]shall bee deseruedly cast into prison for his Impiety To omit (I say) these, Wee will inferre as ineuitable, That as the Lepreians carried those which were de prehended for the Fact, three dayes bound through-the City, and afterwardes despised them during their life time: So the Apostle appointed amongst Chri­stians, that if there were any fornicator amongst them hee should bee bound with the chaines of Excommu­nication, and published through the Synagogues, That they should haue no commerce nor company with him, 1. Cor. 5, 11. And as in the old Worlde, Non haben­tes cum eis societatem vel communionē: Aq: in Ep. they which defiled themselues with strange flesh, were reserued vnto the vengeance of eternall fire, Iude, 7. So in this latter age, all Adulterers and vncleane per­sons are lyable to the Lake that burnes with fire and brimstone, which is the second death, Apoc. 21.8. Where, Pro breui voluptate perpetua poena; For a mo­ment of pleasure they shall suffer many millions of paine, (as Saint Bede sayth) yea, and that which is, if any thing can bee, yet more fearefull; not onely them selues, but euen their posterity, which are the issue of such vnlawfull seede, yea, and the goods which are gotten by such vnlawfull meanes shall all bee consu­med, and vtterly rooted out, one moneth shall de­uoure them, their strange Children, and all their por­tions. Hosea, 5.7. For the multiplying broode of the vngodly shall not thrine, nor take deepe rooting from Bastard shppes, nor lay any fast foundation; for though they flourish in branches for a time, yet stan­ding not fast, they shall bee shaken with the VVinde, and through the force of the wind they shal be rooted [Page 50]out: The vnperfect branches shall bee broken off, their fruit vnprofitable, not ripe to eate, yea meet for nothing: For children begotten of vnlawfull beds are witnesses of wickednesse against their Parents in theyr Tryall, Wisd. 4.3.4.5.6. For howsoeuer to some this seeme so sweete a sinne, as that they will not leaue it till they dye, Eccles. 23.17. yet as you may reade (and it is well worth the reading to this purpose) in the same Chapter to the 27. verse. The Whoremonger shall bee taken in a time when hee suspecteth not, and punished in the streetes, And the wife that leaues her husband, and bringeth in hyre by another, shall bee brought out into the Congregation, that Inquisition may bee made of her Chil­dren, who shall take no roote, And shee shall leaue her memory to bee cursed, and her reproach shall not be blot­ted out.

Who would not therefore feare this fatall fault, and affrighted, take vp Saint Hieromes exclamation against this sinne, O lgnis infernalis, Luxuria, Cuius materia Gula, Cuius flamma superbia, Cuius Scintillae praua colloquia, cuius fumus infamia, cuius cinis immun­ditia, cuius finis Gehenna: O thou infernall fire of Lust, whose fuell is full feeding, whose flame is proud flourishing, whose sparckles are ribald speaking, whose fume is Infamie, whose ashes vncleannesse, Whose Vrne is hell, and whose extinguishing eternall bur­nings, whose kindling occasionates such a Counter-Plea to mans Pardon, that the Almighty thus ex­aggerates his offences: How shall I pardon thee for this? Thy children haue forsaken mee, and sworne by those that [Page 51]are no Gods, and when I fedde them to the full, by troupes they haunt Harlots Houses.

And so I descend to the first aggrauation, which is Their Impudency; By troupes; Impudency. Custome hauing con­firmed them so shamelesse in sinning, as that they not onely proclaime theyr impiety in the eares of theyr Abettors; and They were as fed horses, &c. ver. 8. beastlike communicate their conta­mination with their Associates, but euen publish their impuritie to the eyes of the offended obseruers, de­claring their sinnes as Sodeme, and hide it not, Isay, 3.9. But like Zimri and Cosby in the very doore of theyr Tents, when Israel wept before the Taberuacle, Numb: 25.6. Or like Absolon, that pitcht his tents vpon the very roofe of the Pallace, to demonstrate in the eyes of Israel his corrupting of his Fathers Fathers Concubines, 2. Sam. 16.22. So they not onely in the Euening, or at Twilight, or in the blacke and darke of the night, when they may flatter them­felues that none doe see them: Like Solomons Foole with his Female, Prou. 7.9. to 1. But euen then (that I may not say now) when the Congregations are as­sembled to sorrow for this sinne, doe not onely Ezech. 33. stand single by the Walles of the streetes, and in the doores of theyr Houses, but euen by troupes haunt Harlots Hou­ses. Adeo, qui cum periit semel redire nescit, periit pu­dor: So farre hath shame (which being lost can sel­dome be regayned) forsaken them, & so fast flock they by troupes vnto those Houses, Where shamelesse is the Sewer. Whose vnparralelde Impudency not once [Page 52]to be vnapparelled for the vgly apparitiō, lest it should enforce me to breake the bounds of modesty, in rip­ping vp those deunes of darkenesse, I will onely Ma­thematically describe vnto you a threefold situation, of such sinckes of sinne, that so you may the speedili­er addresse an Inquisition for the suppressing of them, (if any there be) as many there were in Iudah and Ie­rusalem.

1. The first, Iosh, 2.1.15. Vpon the towne wall, where they had their secret passage through Windowes. 2. The second, Iudg. 16.4. In a Valley by a Brooke side, where they might haue entercourse without obseruing. 3. The third, 1. Reg. 3.16, A couple of Victua­lers in the City, where vnder pretente of Repast, they might repose more freely, And so by troupes assemble them selues in Harlots Houses.

Assembled Here, Pertinacity. Is the last circumstance which aggrauates this sin, which is Pertinacity: For as woe shall be vnto those which haue lost Greg. Mag: mort in Iob. lib. 1 super his verbis: Sic faciebat Iob assi [...]ue. Perseueran­tian; Theyr Perseuerance is good, Eccles. 2.14. So no lesse wee shall bee vnto those, who will not leaue Pertinaciam, their Pertinacity in euill. Where­as, Looke how without Perseuerance, no Vertue is auayleable vpon reuolting: So without Pertina­citie, no sinne is vnpardonable, vpon Repenting: And therefore if any haue fallen The Kinges Bible reades, ouertaken in a fault, &c. vpon occasion (as the Apostle calles, it) Gal. 6.1. That is to say, Through Heming in loc. Luther in Gal Infirmity into any of these sinnes: Let him take heede how hee haunt them, that is to say, [Page 53]continue obstinately.

Gen. 9.21. Noah, Gen 19.33. to 36. Loth, Gen. 38.15.16. Iudath, 2. Sam. 11.4 15, & 11.13. Dauid, Math. 26.70. to 75. Peter; They all fell; but they haunted them not, And peraduen­ture as Isidore affirmes; Vtile sit arrogantibus deseri à Deo, quatenus suae infirmitatis, conscii ad humilitatem redeant, vt humiles post lapsum existant, God may see it sometimes profitable for the proud to bee for­saken of him for a season, to the end that experimen­tally vnderstanding theyr owne inability, they may af­ter theyr fall humble themselues with the greater fer­uencie. But let them take heede, That they draw not iniquity with coardes of vanity, and sinne as it were with Cartroapes. Isai. 5.18. That they haunt not that by which they haue harmde: For then Woe shall bee vnto them. Whereas otherwise if they forsake their sinne, conuert and cry for merey Let no No­uatian or Puri­tane say, as it was obiected a­gainst S. Augu­stine, That wee giue a gappe to sinne, when wee offer a hauen of safety to euery repentant sin­ner, for to those that deny it, we reply with Con­stantine, to A­cestus. Erege tibi scalum Acest, & adcoelum solus afcende: Erect a Stayre Atesius, for thy selfe, and climbe to Heauen alone without a slippe, So Meridith Hanmir translates [...] Euseb. Hist. Eccles. l. 6. c. 42. vide Epiphan. Tom. 1. Hares. 59. Socrat lib. 4 c. 7. 2. Aug. H [...]m: 27. Ecclesia nunquam claudet gremium redeunti: And Christ came not to call the Righteous but sinners to Repentance, Math, 9.13. Yea; he will admit Repenting Publicanes and Har­lots into the kingdom of heauen before self-Iustifying Scribes and Pharisees, Math. 21.31. Where else had Tamar stoode in the ^g Line of Christ for all her ^h Tokens: What ⁱ redde list could haue rescued Ra­hab ^k when the Walles of Ierico fell downe flat, to giue the enemies entrance? What ^l Riuers of teares might haue wasted Mary Magdalen from ^m the cape [Page 54]of condemation, so neare vnto the hauen of Heauen, As be to the first that beheld Ioh. 20, 15.16 our SAVIOVRS Re­surrection: Yea what 1. Reg. 5.10.11. Abanah, Pharphar or Iordan could haue purified all the Fornicators, Idolaters, Adulterers, effeminate Persons, Abusers of them­selues with mankind, Theeues, Couetous Persons, Drunkards, Raylors and Extortioners, which without Repentance were not capable of the Kingdome of Heauen; yea, (and to bee bolde in the Apostles wordes to conuerted Christians) Euen some of you, which somtime were such, but that after Repentāce you are now washed, and sanctified, and iustified, in the Name of the LORD IESVS CHRIST, and by the Spirit of our GOD, 1. Cor. 6.9.10.11. Oh therfore whosoeuer you be that haue Wisd 5.7. wearied your selues in the way of these wickednesses and destruction, and haue not hi­therto knowne the way of the Lord: Cast away from you all your transgressions whereby yee haue trans­gressed, and make you a new heart, and a new spirite, [...]or why will yee dye O house of Israel, sith I haue no plea­sure in the death of him that dyeth, (sayeth the Lord, Wherefore turne your selues and liue yee, Ezech. 18.31 Returne, Returne, Sun [...]rites quippe captiuae interpretatue, &c. Que infide­litatis iugo a Daemembus, captiuatur, &c. Greg. Mag. in Cant: O Shunamite, Returne, returne, that he may looke vpon thee, Cant. 6.13. Euen with that eye of Compassion, by which, when none other pitties thee, yet hee may say vnto thee, Liue, Ezech. 16.5.6. And whilest thou leauest thy old haunts, Leuit. 19.30 & frequentest his house, forsakest thy swearing, and Psal. 42.4. reuorencest his Sanctuary, turnest thy Troupes that haunted Harlots Houses Psal: 42. vbi su into multitudes that keepe his Holy day; thy sloath [Page 44]into his seruice, thy wantonnesse to warmnesse, thy disobedience to dutifulnesse, thy Ioel. 27.19. Idolatry to deuoti­on, thy prophane speeches to prayses, thy Periury to Prayers, thy Luc. 21 34. Mark. 13.33 drunkennesse to watch for the day of Doome: and thy Greg Mag. homan Aug. sinnes to sacrifices, He will finde a meanes, How to pardon thee for this?

Which God graunt of his mercies for his Sonnes Merites, through the powerfull Operation of the Ho­ly Ghost; which only prepares man to Repentance: To which Trinity in Vnity, and Vnity in Trinity, be ascribed Apoc. 4.11. & 5.12.13 al glory, power, prayse, might, and Maiestie by the conuerts in this Church vpon Earth, as there is Luk. 15.10. Reioising at their Conuersion, by the Angels in that Church in Heauen, from this time forth for euer­more, A­men.