The Amendment of Life, Book 2 · Chapter 17
Of Fornication and other whooredome. Chap. 17
THe other kind of luſt whereof we are now to intreat, is Fornication. The holy Scriptures noting mans monſtrous corruption to be worſe than beaſts in this reſpect, propoundeth ſuch abhominable kinds thereof, that chaſt eares doe euen abhorre to heare them named. They be ſins againſt nature, as in deed they be called, and therefore ſhall be iudged by all ſuch as denie not nature, common to man. As God alſo in his law hath commanded to root out ſuch people,Leuit. 18.20 Exod. 22 Gen. 19. ſo his horrible vengeāce executed againſt Sodom and Gomorrha, ſhal take from ſuch monſters all excuſe in the day of iudgement. Neither ſhall they whom God hath raiſed to authoritie and power, if they be ſlacke to puniſh ſuch abhomination, eſcape Gods vengeance, as he well declared in the perſon of Philip king of Macedon, who for diſſembling the manifold complaints of Pauſanias, for the iniurie to him doone by Attalus in ſuch abhomination, finally in his full and nuptiall triumph,Iuſt. li. 9. marching between two Alexanders, the one his ſon, the other his ſon in law, loſt his life by the hands of the ſame Pauſanias, whome God made the executioner of his iudgement, to puniſh the kinges ſlackneſſe. It ſhall not neede lykewiſe to ſtande vppon marriages within the degrees prohibited by the Lord:Leuit. 20 Deut. 18 for to the expreſſe prohibition of them, there is alſo added a commandement to root out ſuch people. Neither may wee replie, that it is a precept of the old Teſtament. For in this reſpect the lawes of Heathen Emperours do concurre with the lawe of Moſes. And ſeeing that God hath pronounced, that for ſuch iniquitie the vnbeleeuers hauehave ben puniſhed and driuen out of their countries,Leuit. 18.27 1. Cor. 5 it appeareth that it is the fundamentall law of nature, which no man may denie. The Apoſtle likewiſe ſo ſharply reprouing the inceſtuous Corinthian, whō he commandeth to be deliuered to Satan, doth ſufficiently ſhew, that this law is perpetuall. And in deed, it is ſo rooted in mannes heart,Tacit. l. 12 Sue. in the life of Claudius. that when the Emperour Claudius would hauehave married his neece, his brothers daughter, he durſt not doo it vntill, as it were euen by force, he had wreſted a decree from the Senate of Rome, whereby it was decreed that ſuch a marriage ſhould be lawfull, yet durſt not anie after him and his example practiſe this wicked toleration, but onelyonly one of his freed men, who did it to pleaſe his Lord.Dieu in Nerua. The Emperour Nerua freed the Senate from this reproach, by aboliſhing this theyr permiſsion by an expreſſe prohibition, wherin he decreed that no man ſhould marry his brothers daughter. Leauing therefore theſe vnnaturall abhominations, wee wyll intreate onelyonly of two kindes of fornication, too common euen among Chriſtians, yet moſt pernitious and damnable.
2 The firſt is adulterie, wherein wee vnderſtand the ſinne committed by thoſe of whome either one or both are elſe where tyed in marriage. True it is, that ſome euen in our dayes, namely, that miſerable Italian Apoſtata, Bernardine Ochin, hath mayntained, that a married man may without adulterie marrie more wiues, eſpecially relying vppon the examples of Abraham, Iacob, Dauid,Tremelius & Iunius. and other holie perſonages of the olde Teſtament. But we are to note, firſt that ſome learned men of our time are of opinion, that God in his lawe doth expreſly forbidde man to hauehave ſundrie wiues at once. And to that ſenſe doo they expound this place vſually tranſlated, Thou ſhalt not take a wife with her ſiſter during her lyfe: Leuit. 18.18which they tranſlate thus, Thou ſhalt not take a wife adioyning her to another, and this their tranſlation they confirme with ſtrong and ſound reaſons. Wherof it muſt folow, that ſuch as hauehave taken ſundry wiues together, hauehave tranſgreſſed the expreſſe law of God. And albeit this corruption was not in thoſe dayes (as it ſhoulde ſeeme) expreſſely reprooued in ſuch as were giuen therevnto, but rather by the Lorde tollerated and ſuffered vppon ſome reaſons,Gen. 2.18. yet is it without doubt formally repugnāt to the inſtitution of mariage. And indeed God ſaith, It is not good that man ſhould be alone, let vsus make him a helper. Here he neither ſpeaketh of ſundry helpers, but of one only, neither created he for Adam ſundry wiues, but onelyonly one.Mat. 19, 5. And Ieſus Chriſt expreſsing the meaning of Moſes, ſaith. And two ſhall be one fleſh. Thus he ſpeaketh of two, not of fower or ſiue in one fleſh. And for this cauſe albeit Idolatry be a more grieuous ſinne then Adulterie, yet doth Adulterie only diſſolue marriage and miniſtreth iuſt cauſe of diuource,1. Cor. 6.16. becauſe the partie becommeth a member and is made one body with her, to whom he is adioyned by carnall copulation: and in that he can not be a member of both be breaketh the firſt bond. Whereof it neceſſarily enſueth that the married man companying, with a maide or a wife, and ſo becomming a member of her and one body breaketh his bond with the firſt, and conſequently is an Adulterer. And this is it which Ieſus Chriſt expreſly confirmeth, ſaiyng Who ſo putteth away his wife, except for whordome, Mat. 19.9.and marrieth another, committeth adulterie. Here he euidently declareth that ſo long as the firſt bond remaineth in force, euen ſo long as he hath put her away without cauſe, ſo long can he take no other wife, vnleſſe he commit Adulterie.
3 It alſo ſeemeth that Saint Paul ordaining that a Biſhop ſhould be the husband but of one wife,1. Tim. 3.2. did in his time tollerate this corruption in others, who hauing alreadie two wiues, embracing the Goſpell did conuert to Chriſtian religion. Yet in that he forbiddeth euerie ſuch, notwithſtanding whatſoeuer excellencie in gifts, not to be called to any publique office in the Church, he thereby ſufficiently declareth it to bee a corruption and ſpot of reproch: And that ſurely hee would neuer hauehave ſuffered any profeſſor of Chriſtianitie to hauehave taken two wiues.1. Cor. 7.2 As alſo hee plainely ſheweth his entent wher he ſaith: To auoide fornication let eueryevery man hauehave his owne wife and eueryevery wife her husband. Thereto adding, The husband hath no power of his owne body, but the wife, and thereby euidently declaring, that if the husband taketh another wife, and accompanieth with her, hee doth iniurie to his firſt, in that without her conſent, he taketh vponupon him to diſpoſe of that which is in her power, and ſeperateth himſelfe from her, to become one with her whom he then taketh. Is not this therefore directly repugnant to the prohibition of Saint Paule,1. Cor. 7.5. who willeth that one ſhould not defraud another? Hereto he addeth, For hee that is married careth for thinges of the world, how he may pleaſe his wife and is deuided. He ſaith not, how he may pleaſe his wiues. But beſides, how ſhould he be deuided, if he had many? Albeit therfore that God in old time did beare with this corruption of hauing many wiues, yet doth it not follow that it was lawfull: But wee muſt ſo reſolue herein, as Ieſus Chriſt ſpeaketh of the booke of diuorce. Moſes (ſaith he) ſuffered it becauſe of the hardnes of your harts, Mat. 19.8. Inſtit. lib. 1. Tit. 10. de Nupt. § affinitatis.but it was not ſo from the beginning. Let vsus therefore, with the Emperour Iuſtinian, conclude that it neuer was, nor neuer ſhall bee lawfull to take and hauehave two wiues at once. In correſpondence whereof if the married wife companieth with another, albeit vnmarried, yet ſhee committeth adulterie: as alſo the man if hee take an other beſide his wife, albeit a ſingle woman, and holdeth her as his concubine, or taketh her to wife, or howſoeuer elſe, yet doth hee likewiſe commit adulterie.Auguſtine of adulterie in married men to Pollent. And indeede it were no equitie, ſaith Saint Auguſtine, that men ſhoulde require of their wiues that faith which themſelues will not performe. And thereupon in many other places hee vpholdeth that it is adulterie, if a man, by any meanes whatſoeuer, breaketh that faith of marriage whereto he is adioyned.
4 This point thus reſolued. Let eueryevery one, man and woman, that is tyed by marriage, abhorre al carnall coniunction with any other then her to whom he is ſo tyed by marriage. For it is adulterie and by Gods law forbidden, where he ſaith. Thou ſhalt not commit adulterie. Exod. …0. Deut, 5. Mat. 10.19. Leuit. 20.10. Deut 22.22; Ioh. 8. Hiſtorie of Suſanna. ver. 41.And albeit this reſtraint made by the liuing God, might ſufficiently mooue our conſciences to beware: yet knowing the hardneſſe of many mens harts, as alſo to take from them al excuſe, he commaundeth adulterers whether man or woman, to be put to death. And therevpon the Iewes conuenting before Ieſus Chriſt a woman taken in adulterie, acknowledged that Moſes commanded to ſtone ſuch offenders: as alſo we ſee that Suſanna charged with the like offence, was condemned to die. Which is more. God from time to time hath euermore euen among the heathen & vnbeleeuers, declared that the committing of adulterie deſerued death.Gen. 20.11, And indeed when Abimelech king of Gerar had taken Sara Abrahams wife, to hauehave enioyed her, God preſently cloſed the wombs of al the womē of his houſe that they ſhould not conceiue: and appearing to himſelfe, in expreſſe words told, him ſaying. Abimelech, thou ſhalt die, Gen, 26.11. Deut. 22.24.becauſe of the woman whom thou haſt taken, for ſhe hath an husband. Likewiſe his ſucceſſor Abimilech, alſo king of the Philiſtians at Gerar, knowing that Rebecca was Iſaacks wife, decreed death to any that ſhould touch her. Which is more, this ſentence of death,Gen. 38.24, euen by Gods decree tooke holde likewiſe of her that was only handfaſt: for hauing conſented to this iniquitie, the law commandeth that both ſhould be put to death. And thervpon Iudah the Patriarcke ſeing that Thamar his daughter in law (for he had promiſed her in marriage to his ſonne Sella) had played the harlot, hee preſently condemned her to death, euen to the fire, ſaying, Let her be burned.
5 Likewiſe adulterie, euen among the heathen, was alwaies accompted abhominable.Ariſt. 2. polit 6. pen. Plato eſteemed it to bee a great wickedneſſe, worthy reproch: And Ariſtotle ſaith: Let the man or woman that accompanieth with any other then his moytie be eſteemed among the baſeſt and moſt infamous thinges that are.Gen. 26.10. And in that reſpect Abimelech ſaid to Iſaac. One of the peopl had almost lain by thy wife, ſo ſhouldeſt thou hauehave brought ſinne vponupon vsus. And by Abrahams ſpeeches it ſeemeth they accompted adulterie to bee more grieuous then manſlaughter:Gen. 20.1…, for this was the excuſe that Abraham made to Abimelech. I thought ſurely, the feare of God is not in this place, and they wil ſlay me for my wiues ſake. Hardly ſhall we find any people or nation but hath decreed ſome notable puniſhment againſt adulterie. The Egyptians did ſlit the womans noſe,Diod. Sic. li 5. Val. Max, lib, 6. of Iuſtice. and inflicted a thouſand ſtripes vponupon the man, euen almoſt to the death. Zaleucus the Locrian law giuer ordained that both the adulterers eyes ſhould be pulled out, and becauſe the law ſhould not bee in vaine, when his owne ſonne was taken in that fault, hee cauſed to pull out two eyes, one from his ſonne, and another from himſelfe. The Germaines in olde time cauſed the adultereſſe to be brought naked before her parents, where they cut off her haire,Cor. Tacit. Procop. in the warres of the Got. lib. 1. Inſtit. de pub. iudic. § Item. Leg. Iulia. lib 1. c. ad leg. Iuli. de adult. Lucian. and then leading her through all the cheefe ſtreetes, her husband did ſcourge her with roddes. The Gothes, albeit a barbarous nation, did accompt adulterie worthy of death: as alſo did the Athenians in olde time: as wee maie certainelie gather by a certaine Oration of Licias, wherin he entreateth of the death of Eratoſtenes who ſuffered for adultery. The famous laws of the twelue tables decreed death againſt the adulterers: as did alſo among the Romaines the law Iulia, eſtabliſhed not by Iulius Caeſar as ſome ſuppoſe, but by his ſucceſſor Auguſtus. To bee ſhort: Saletus of Crotone publiſhed a law whereby ſuch as committed adulterie ſhould be burned.
6 By the Ciuil laws,Lib. 1. Digeſ… de extraor. crim, he that did but ſolicit a woman to alure her to adulterie, albeit it came not to execution, was puniſhed. Likewiſe notwithſtanding the great licentiouſneſſe among ſouldiers in the warres: yet if a ſouldier chanced to be conuict of Adulterie,Dig. de re milit. Ropiſcus in life of Aurelian. he was diſgraded from bearing of armes, & ſent home with ſhame. And becauſe this iniurie, if it be done againſt a mans hoſt or hoſteſſe, is the more deteſtable, the Emperour Aurelian finding a ſouldier, that had defiled his hoſteſſe, he cauſed his legges to bee faſtened to two bowes, forcibly ſtrained downe: which being let goe, rent the ſouldier in pieces. Thus by the premiſes we perceiue that Adulterie euermore and among all nations, euen among the heathen and vnbeleuers, hath beene in ſuch deteſtation, that as all men iudge it worthie of rigorous and exemplarie puniſhment, ſo the moſt part, concurring with Gods law, agreed that ſuch as committed it, ſhould be put to death: But now the remiſſenes and ſlackenes of Chriſtians hath bred ſuch an exceſſe in this iniquitie, that in many prouinces it is the greateſt prayſe that can bee giuen to Gentlemen and Ladies, to ſay they hauehave beene true obſeruers of plighted ſaith in marriage, which is noted to bee a rare vertue. Th… heathen in this point were more religious & holy, for in many yeres there was not a knowen adulterer among the Lacedemonians.Plutarch in his Apotheg. Plutar. of the excellencie of marriage Yea and Plutarch writeth that among the wiues and maidens of Ciana it was neuer knowen that ther chaunced either adulterie or deſlouring of any maide, in the ſpace of ſeuen yeeres. And albeit among the heathen ſimple fornication was accompted no ſinne, yet when there was one brought to great Alexander, not a maiden as he hoped,Eraſ. in his Apothe. lib. 4. but a married wife, hee ſent her away againe vntouched. But where ſhall we find the like temperance and reſolution againſt adulterie among Chriſtians? Yet are the wordes of Ieſus Chriſt, where he ſayth, Amend your liues, directed vntounto vsus.
7 That we may therefore Amend, let vsus remember firſt the ſentence of death pronounced by the Lord againſt adulterers, as is afore ſhewed. Let vsus, I ſay remember that they which commit this iniquitie doe deſerue to be deliuered to the executioner, & conſequently to ſhamefull death. And albeit the mortall iudges doe not execute this commaundement of God,Iud. 19. &, 20 &. 21. yet let not adulterers thinke that they ſhall eſcape Gods hand, whoſe power extendeth far enough diuerſly to puniſh them euen in this world, but chiefely in the world to come. The Leuites concubine that had played the harlot incurred horrible puniſhment, in that the inhabitants of Gabaa had ſo far oppreſſed her with their abhomination, that ſhe died ſodenly.Iere. 29.23. Ieremy noteth Gods horrible iudgement againſt Zedechias and Achab, adulterers and falſe Prophets, ſaying, All they of the Capti…i…ie of Iudah that are in. Babell ſhall take vp this curſe against them and ſay, the Lord make thee like Zedechia and like Ahab whome the King of Babell burnt in the fire, becauſe they hauehave committed villanie in Iſraell, 1. Kin. 11.and hauehave committed adulterie with their neighbours wiues, and hauehave ſpoken lying wordes in my name. Into how many horrible Idolatries did Salomon fall, when tranſgreſsing Gods commaundement, he was not content with one wife, but tooke almoſt as many Concubines as there be daies in the yeere,1. Kin. 11.4.11. beſides ſeuen hundred wiues that he had married? His example teacheth vsus how faire man doth exceede, when hee forſaketh the law of God. Beſides that the hiſtorie noteth,2. Sam. 11. that his wiues alienated his hart & ſet it vponupon ſtrange Gods, and that for his tranſgreſsion, God rent from him the tenne Tribes in the daies of his Sonne and ſucceſſor Roboam.2. Sam. 12.10. What cauſed Dauid by the ſword of the Ammonites to ſlay his faithfull ſeruant Vrias, but the adulterie committed with his wiſe? God was blaſphemed, and againſt him was this ſentence pronounced, That the ſword ſhould neuer depart from his houſe.
8 God alſo ſometime ſuffereth that hee which defileth another mans wife, receiueth the like meaſure in his own.2. Sam. 16.22. Whē Dauid had committed adultery with Vrias wife, his ſonne Abſolon publikly defiled his owne Concubines, as God had foretold him.Iob. 31.9. And this is it that Iob noteth, ſaying. If my hart hauehave been deceiued by a womā, or if I hauehave laide waite at the doore of my neighbour: Let my wife grinde to another man, and let other men bow downe vponupon her. For this is a wickedneſſe and iniquitie to be condemned. Among the three young men that had laid their ſentences vnderunder the kinges pillow,3. Ezra. 4.26. he that had written that woman is ſtrong, among other his reaſons addeth this: Many hauehave periſhed, and hauehave erred and ſinned for woman. Denis the king or rather the tyrant of Siracuſa, vnderſtanding that his ſonne had committed adulterie, wrathfully reprouing him,Plut. in his Apotheg. demaunded whether he had knowen the like offence in him: Wherto his ſonne anſwered that his father was not borne a Kings ſonne as he was, but his father replyed ſaying. Neither ſhalt thou, if thou continueſt this wicked life, leaue a ſonne to inherite this kingdome. Herein he ſhewed a vertuous life, and vſed a wiſe ſpeech for a heathen king. And as Eraſmus noteth, this tyrant thought his ſonne worthy to be diſenherited for adulterie, which in our daies the greateſt do make but a ſport and paſtime. Yet Salomon goeth farther and ſaith, that if a man touch another mans wife,Prou. 6.27. it will be his deſtruction & wil bring vponupon him Gods horrible & ineuitable iudgements. Can a man (ſayth he) take fire in his boſome, and his clothes not be burnt? Or can a man goe vponupon coles and his feete not be hurt? So he that goeth into his neighbours wife ſhall not be innocent, whoſoeuer toucheth her. A theefe that ſtealeth to ſatisfie his hunger, is not vtterly diſpiſed, but if he bee ſound, he ſhall reſtore ſeuen fould: Hee ſhall giuegive all that he hath: but he that committeth adulterie with a woman, he is destitute of vnderſtanding: He that doth it deſtroyeth his owne ſoule: He ſhall finde a wound and diſhonour, and his reproch ſhall neuer bee put away. For Ielouzie is the rage of a husband, who will not ſpare the adulterer in the day of vengeance. He cannot beare the ſight of any ranſome, neither will he conſent though thou augment the giftes. And in an other place.Prou. 5.3. The lippes of a ſtraunge woman drop as a honie-combe, and her mouth is more ſoft then oyle: But the end of her is bitter as woormewoode, and ſharpe as a two edged ſworde. Her feete goe downe to death, and her ſteppes take holde on hell. Keepe thy way farre from her, and come not neere the doore of her houſe. Leaſt thou giuegive thine honour to others, and thy yeeres to the cruell. Leaſt a straunger ſhould bee filled with thy ſtrength, and thy labours be in the houſe of a ſtraunger: And thou mourne at thine end when thou hast conſumed thy fleſh and thy body: and ſay: how hauehave I hated instruction, and my hart deſpiſed correction? Againe ſpeaking of him that ſuffered himſelfe to bee ouercome by the entiſementes of a wanton woman, hee ſayth: Hee ſtraight waies followeth her as an Oxe that goeth to the ſlaughter, and as a foole to the ſtockes for correction. Ʋntill a darte ſtrike through his liuer. As the birde hasteth to the ſnare, not knowing that ſhee is in daunger.
9 Notwithſtanding all adulterers are not exemplarily puniſhed in this life, yet doth it not follow that either they hauehave not ſo deſerued, or that Gods threatnings are in vaine: for hee is righteous and true. And albeit in their harts they bee not touched with the apprehenſion of ſuch miſhaps and calamities as are incident to adulterers, euen in this life: Yet at the leaſt, let the horrible ſentence of death and euerlaſting dammation pronounced againſt them by the holy Ghoſt,1. Cor. 6.10. cauſe them to reſolue to leaue it. Adulterers ſaith S. Paul, ſhal not inherite the kingdome of God. Againe, Marriage is honorable among all men, and the bed vndefiled: but whore-mongers and adulterers God will iudge. Neither may we thinke to eſcape the hand of almightie God,Heb. 13:4. the iudge of the world, who ſeeth the hidden things. For as Salomon ſpeaking of adulterers, doth ſay, The waies of man are before the eyes of the Lord, Mala. 3.5.and hee pondreth all his pathes. His owne iniquities ſhall take the wicked himſelfe and he ſhall be holden with the cordes of his owne ſinne. Prou. 5.22.Againe, I will come neere, ſaith the Lord, to iudge you: and I will bee a ſwift witneſſe against ſorcerers and adulterers. Numb. 5.11And this is euidently confirmed in that in olde time he ordained that the woman ſuſpected of adulterie ſhould drinke a certaine water, deliuered to her by the high prieſt, vponupon condition that hauing committed adulterie, if ſhe denied it, her belly might burſt and ſo ſhe might periſh.
10 Let vsus therfore abhorre this abhomination,Deut. … …. and ſhunne al occaſions that might mooue vsus thereunto. God in olde time ordained that if two men ſtroue together, and that one of their wiues ſhould take the other by his preuities, her hand ſhould be cut off, without fauour,Deut. 22.1…. albeit ſhee did it ſimplie to ſaue and deliuer her husband: What ſhall be then done in ſuch villanous coniunctions proceeding from luſtfull hartes bent to adulterie? Becauſe the Iewes ware no breeches, God commaunded them to vſe Laces at the fower corners of their garmentes, leaſt by any occaſion,Deut. 22.5. either miſtaking or otherwiſe, that might bee ſeene, which by the example of our firſt fathers and nature it ſelfe, wee are taught to hide. Which is more. God among the Iewes ſo biddeth the woman to weare the mans garment, or the man the womans? whereto the lawe addeth. Who ſo doeth it, is an abhomination to the Lorde. Why? Will ſome ſay: Is that ſuch a fault? No, but hee teacheth that wee muſt preuent all daunger of falling, as alſo that the woman thereby enboulden not her ſelfe to forget all modeſtie, neither the man to enure himſelfe in effeminate wantonneſſe, vnworthie his nature. To bee ſhort, hee teacheth that the forme of modeſt attire, each one in his kinde and calling, is a good warrant for chaſtitie. Manie heathen hauehave ſhewed themſelues verie vertuous and carefull to ſhunne all alurementes and occaſions that might induce them to this iniquitie. Wee reade that Great Alexander, hauing ouercome Darius, woulde not ſee his wife who was verie fayre, leaſt hee might hauehave beene allured to luſt after her. When Cains Gracchus was gouernour of Sardynia, hee prohibited all acceſſe of women to his houſe, except of ſuch as came to craue iuſtice.Plut. in his Apotheg, 1. Cor. 35.33. And Hieron of Sicill condemned the Poet Epicharmus in a great fine becauſe in the preſence of his wife, hee had vſed diſhoneſt ſpeeches. And indeede as Saint Paule ſaith, Euill wordes corrupt good manners.
11 To conclude let vsus conſider,Plut. in his Laconic. Apotheg. and in our hartes write the aunſwere of Geradatas the Lacedemonian to him that asked what puniſhment Licurgus had decreed againſt adulterers. None, ſaith hee, for wee hauehave none ſuch among vsus. But if there ſhoulde, ſaith the other? The Lacedemonian anſwered, he ſhould ſatisfie with ſuch an Oxe as ſtretching his necke ouer this hill (pointing to a high hill) might drinke of the riuer that runneth at the foote of the ſame: heereto when the other replyed that it was not poſsible to find any ſuch Oxe, neither is it poſsible (ſaith the Lacedemonian) to finde any adulterer among vsus who hauehave baniſhed from among vsus all riches, pleaſures and exceſſe in apparell: And contrariwiſe doe eſpecially commend modeſtie, temperaunce, and due obedience to the Magiſtrate. If Gods authoritie mooue vsus not to ſhunne adulterie and to deteſt it, likewiſe to auoide all occaſions and alurements to that iniquitie, we ſurely doe deſerue to be ſent to the ſchoole of that heathen Lacedemonian, there to learne to flee from eueryevery thing that may miniſter occaſion to offend God, namely to commit adulterie: Otherwiſe the Lacedemonians with whome ther was found no adulterie, ſo long as they kept the lawes to them giuen by a mortal man, ſhal be iudges againſt the Chriſtians, among whom through their contempt of Gods holy ordinances we dayly ſee ſo many adulterers.
12 And thus much wee may adde, that man committing adulterie ſinneth more grieuouſly then woman,…omb. lib. 4. diſt. 35. C. Chriſtian 32. q. 5. in that it is his parte to ſurmount her in vertue, and by his good example to direct her: as alſo her ſinne is the greateſt by reaſon of the confuſion and ſuppoſition of children and therby transferring lands and goods to thoſe that hauehave no right therein.Pro. 2.17. But in as much as in eitheir of them there is breach of faith and couenant with God, as Salomon ſaith: their ſinne is equall and they ſhall be equally puniſhed in the day of iudgement.
13 As concerning the other kind of fornication committed betweene free perſons, ſuch I meane as neither the one or the other are knit by marriage. True it is that the heathen neuer made any great accompt thereof. But they be neither our lawgiuers, nor our iudges: but onelyonly our liuing God, who forbidding adulterie, doth alſo forbid all carnall copulation that is not in marriage. Let eueryevery man, ſaith Saint Paul, poſſeſſe his owne veſſell in holines and honour, and not in the luſtes and concupiſcence, 1. Theſ. 4.4.as the Gentiles which knew not God. The Apoſtles likewiſe knowing this corruption of the Gentiles expreſſely condemned the ſame among Chriſtians: and that doth ſufficiently appeare in that writing to the faithfull that were conuerted and liued among the Gentiles,Act. 15.20. they expreſſely commanded them to beware of fornication. And as for ſuch prophane Chriſtians and skorners, as dare auouch that it is not prohibited in the olde teſtament, but in the new only they offer great iniurie to Gods holineſſe. And indeede the only reaſon why, as Saint Paul teacheth, God ordained marriage, namely to auoide fornication,1. Cor. 7.2. doth ſufficiently proue that marriage being ordained euen from the beginning of the world, all carnall coniunction among thoſe that then alſo were vnmarried was had in deteſtation. And that is it which the Apoſtle to the Hebrewes noteth, when hauing ſaid,Heb. 13.4. That mariage is honorable among al men and the bed vndefiled, he addeth, but whoremongers & adulterers God will iudge. For in that maner oppoſing whoredome againſt marriage, he plainely declareth that Almighty God by inſtituting marriage did intend to curſe al other carnall copulation committed out of marriage.Deut. 23.17.18. And hath he not by the mouth of Moſes expreſly ſaid. There ſhall be no whore of the daughters of Iſrael, neither ſhall there be a whore keeper of the ſonnes of Iſraell? Likewiſe to declare how greatly he doth deteſt it, he forbiddeth the bringing of the hyre of a whore, for any vow into his houſe.
14 But we ſhal not need long to inſiſt vponupon a matter ſo euident & certaine.Gen. 34.25. Truely the ſons of Iacob committed a wicked and deteſtable offence, when they vſed circumciſion as a cloke or pretence to murder the enhabitants of Sichem for their ſiſters ſake, whō the kings ſonne had deſtoured: Yet in that murder doth God euidently ſhew what eſtimation he maketh of chaſtitie, when hee doth ſo horribly puniſh the fornication of Sichem with the death of himſelfe, his father and all his people.1. Cor. 10. But eſpecially when Saint Paul admoniſhing vsus to beware of fornication, propoundeth the examples of Gods iudgement executed againſt the Iewes, of whō for their fornication God in one day ſlew three and twentie thouſand, he doth plainely teach vsus by the repreſentation of this example taken out of the olde teſtament, that God euen from the beginning hath euermore condemned and moſt terribly puniſhed whoredome. And in as much as Ieſus Chriſt came not to enforce the law, but to declare the true ſence and vſe thereof, eueryevery place of the new teſtament that condemneth whoredome, is a witneſſe that God hath forbidden the ſame euer ſince the time of Moſes.
15 Much rather are we Chriſtians to abhorre it, euen wee that hauehave receiued at Gods hand farre greater benefits then the Iewes, and are more plainely, euidently, and at large inſtructed in the wil of God, as concerning the preſeruing of our bodies and ſoules in all pureneſſe and chaſtitie. This is the will of God, ſaith Saint Paule,1. Theſ. 4, …. Coloſ. 3.5. euen your ſanctification and that yee ſhould abſtaine from fornication. Againe,Ephe. 5.3. Mortifie your members which are on the earth, fornication, vncleanneſſe, inordinate affection, and euil concupiſcence. In another place he proceedeth farther, ſaying. But fornication and all vncleanneſſe, let it not be once named among you, as it becommeth Saints. If theſe admonitious do not ſufficiently penetrate our conſciences, to reſolue vsus to Amend our liues and to flie from whoredome: the rather to abhorre it, let vsus note what puniſhments God inflicted vponupon fornicators and adulterers. Wee hauehave alreadie touched the example of his horrible iudgement in killing 23000.1. Cor. 10.8. Iewes in one day for whoredome, which Saint Paul propoundeth to diuert vsus from the like offence for feare of the like puniſhment: But eſpecially wee are to feare the ſentence of death and euerlaſting damnation pronounced by the Soueraigne iudge againſt whoremongers. Whoremongers, 1. Cor. 6.10. Heb. 13.4.ſayth Saint Paule, ſhall not inherite the kingdome of God. What ſhall then become of them? The Apoſtle aunſwereth that God ſhall condemne them. And becauſe the world hath neuer beene free from ſcorners, who apprehending no part of Gods iudgementes hauehave endeuored likewiſe to diuert others from feare thereof.Ephe. 5.5. Saint Paule hauing vrged the conſciences of the Epheſians in ſaying. Yee know that no whoremonger, no vncleane perſon hath any inheritance in the kingdome of Chriſt and of God, hee addeth, Let no man deceiue you with vaine wordes: for for ſuch thinges commeth the wrath of God vponupon the children of diſobedience. And this word Commeth he doth vſe, as if hee had euen pointed vntounto it, and ſhewed it diſcending out of heauen. Saint Iohn deſcribeth vntounto vsus this wrath and condemnation in a fearefull manner,Apoca. 21.8. ſaying, The portion of the whoremongers ſhall bee in the lake which burneth with fire and brimſtone, which is the ſecond death. And to the ende to make them the more ſenſibly to feel that God hath reiected them Saint Paul commaundeth that they ſhould bee excommunicated, and that we ſhould forbeare to conuerſe with them,1. Cor. 5.9. vnleſſe to the end to bring them to repentance.
16 To conclude, let vsus note the liuely & pregnant reaſons that Saint Paul propoundeth to make vsus to abhorre whoredome. Know you not ſaith he that your bodies are the members of Chriſt? 1. Cor. 6, 15.Shall I then take the members of Chriſt & make them the members of an harlot? Firſt let vsus remember that our ſpirituall vnion with Chriſt concerneth not the ſoule only, but alſo the body, For wee are members of his fleſh and his bones. Ephe. 5.30.Otherwiſe wee ſhould hauehave but a weake hope of the reſurrection, if the coniunction implyed not the whole perſon cō poſed both of the body and ſoule. And this our coniunction with him is ſuch that wee are all one with him, as being members of his body, & taking life from the ſame ſpirit, as he alſo ſaith. Hee that is vnited and conioined to the Lord, is one ſelfe ſpirit. But what of al this?1, Cor. 6.17. Euen the ſame that S. Paul ſaith, Hee that committeth fornication taketh a member from the body of Christ, & maketh it a member of a harlot. And indeed as he addeth, He that coupleth himſelfe with a harlot is one body, as it is written. Two ſhall be one fleſh. It muſt therefore of neceſsitie follow either that Chriſt muſt together with the member of his body, be taken and vnited to the harlot (which euen to imagine is moſt horrible) or els the member muſt be plucked from the body of Chriſt, when it is coupled and vnited vntounto the harlot, which alſo is deteſtable, as he ſheweth, ſaying God forbid.
17. His ſecond reaſon is this. EueryEvery ſin that man cōmiteth is without the body: but he that committeth whoredome ſinneth againſt his owne body. Which ſome do note, as if whoredome did therein print ſome greater blemiſh of villanie and infamie then any other ſin. As alſo S. Paul, ſpeaking of ſinne againſt nature, ſaith.Rom. 1.24. They hauehave defiled their owne bodies betweene themſelues. Otherwiſe, that he ſinneth againſt his owne body, in that he & the whore with whom he ſinneth, are one body. Beſides, that beeing an excellent member of the body of Chriſt, he ſinneth deeply againſt his body in pulling it off from the body of Chriſt and making it a member of a villanous whore, and thereby becomming one body with her,
18 Saint Pauls third argument is this. Our bodies are the temples of the holy Ghoſt. But the holy Ghoſt cannot abide in any vncleane or polluted place: We do therfore by whoredome driue away the holy ghoſt & make our ſelues an habitatiō for the vnclene ſpirit, which is the Deuil. To conclude, he ſaith,1. Cor. 6, we are no longer our owne, & why? Becauſe God hath bought vsus with a price. In that he deliuered his ſon Ieſus Chriſt to the death for vsus. And therefore, as he addeth, we are to glorify God in our bodies & in our ſpirits, which are his, & not to commit ſuch villanous ſacriledge as forſaking God to giuegive to a whore that which is not our owne, but Gods.
19 What are we then to do?1. Cor. 6.18. Euen to the end to amend our liues according as Ieſus Chriſt admoniſheth & commandeth vsus, we are to put in practiſe the ſame wherto Saint Paul exhorteth vsus: ſaying: Flie fornication, therby declaring that it is our dutie ſo to abhor it, that in liew of ſeeking after it we flie from it,Hierome in his Epiſtles. Greg. in his Moralles. as frō a moſt pernitious, damnable and accurſed peſtilence, and to the ſame purpoſe let vsus remember the ſaying of Saint Hierome. Oh how ſharpe is the fruite of whoredome? It is more bitter then Gaule, and more cruell then the ſword: and diligently let vsus meditate vponupon the ſaying of another Doctor: When whoredome hath once taken holde of a mans vnderſtanding, ſhee will hardly ſuffer him to thinke of any goodnes. For the deſires of man (are as it were) glued together. Of the ſuggeſtion of the fleſh commeth imagination: of imagination, conceite: of conceite affection: of affection, delectation: of delectation, conſent: of conſent, action: of action, cuſtome: of cuſtome, diſpaire: of diſpaire, excuſe: of excuſe, boaſting: and of boaſting of ſinne, condemnation. If therefore through the infirmitie of our fleſh we feele in our ſelues the firſt ſteppes to this corruption, let vsus either breake off, or preuent the reſt that follow, leaſt we aſcend to the higheſt, from whence the fall is no leſſe then certaine and horrible damnation.