whoredome findeth fauour and countenance both by their doctrine and practise and themselues some securitie and comfort euen whilest they liue in their wickednes For there no more is required of them in their repentance but that they confesse their filthinesse to a more filthie priest and shew for the present some contrition whilest they are in the habit of penitents and make some slight satisfaction at their ghostly fathers appointment whom selfe-guiltines wil not suffer to be ouer seuere towards others as either to fast from flesh certaine daies or to goe on pilgrimage to the shrine of some Saint or to whip their bodies so much as their deuotion moueth them or if they will take a more compendious course they may buy some indulgence or pardon from their holy father the Pope whereby they may haue plenarie remission of all their sinnes and so hauing payed all their old score of wickednes they may now againe begin a new reckoning and with a quiet conscience goe from the Church to the stewes from their ghostly father to their harlot hauing the same meanes for their discharge when as againe they are run in debt Wherein they in liuelie manner resemble the holie harlot described in the Prouerbs Pro. 7.14 who by her deuotions maketh vnto her selfe a cleere passage vnto her fornications and hauing offred her peace oblations and paid her vowes taketh occasion againe to renew her whoredomes and maketh her deuotion an exordium vnto her inciting oration whereby she perswadeth vnto lust or the adulterous woman who hauing eaten her fill and satisfied her appetite with the pleasures of sinne wipeth her mouth and saith I haue not committed iniquitie Pro. 30.20 And as this is the case of the popish crew §. Sect. 6. Fornication too lightly punished among vs. so we may say for our selues that this sinne of fornication and vncleannes is not so discountenanced and suppressed as it ought for howsoeuer the doctrine of our Church is pure and sound shewing the hainousnes of this sinne 1. Cor. 6.9.10 and proouing out of the word of God that they who liue in it can neuer enter into the kingdome of heauen yet too too many are polluted with this wickednes and our lawes are too milde and remisse in punishing so hainous sins and the execution of these lawes too much neglected personall punishments being turned into purse penalties whereby these sinnes which are accounted veniall amongst the Papists are become venall amongst vs. And therefore seeing the sword of iustice is not vnsheathed by the magistrates as it ought for the suppressing of this sinne nor the offenders who should thereby either bee reformed or cut off scarce beaten with the scabberd it behooneth Gods Ministers with so much the greater care and diligence to draw out the sword of the spirit and therewith to giue these sinnes of vncleannes a mortall wound in the consciences of men that so at least they may be reclaimed from this wickednes by a iust hatred of their sinne who are not restrained for feare of punishment and may bee mooued to preserue their bodies in puritie and chastitie when as they behold the vglines of this vice euen whilest they finde themselues most priuiledged from the danger of humane lawes CHAP. III. Generall reasons to disswade all men from fornication TO which purpose let vs in the next place propound some effectuall reasons §. Sect. 1. The first argument taken from Gods commandement which may mooue all to an vnfained hatred of this sin who haue not vtterly cast off all feare of God and loue of their owne happinesse The first argument may bee taken from Gods expresse commandement whereby he hath straitly prohibited these sinnes of vncleannesse both in the old and new testament Generally they are all forbidden in the seuenth commandement Thou shalt not commit adulterie So Deut. 23.17 Deut. 23.17 1. Cor. 6.18 Heb. 12.16 There shall bee no whores of the daughters of Israel neither shall there be a whorekeeper of the sonnes of Israel 1. Cor. 6.18 Flee fornication c. Heb. 12.16 Let there be no fornicator or prophane person as Esau Yea so farre off would the Lord haue all that professe Christianitie from acting of this sinne that he would not haue it once named amongst them Eph. 5.3 Eph. 5.3 But fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints And therefore if we would approoue our selues to be Gods seruants wee must rather yeeld obedience vnto his will then to our owne lusts and preferre his commandement vnto whom we are obliged in the manifold bonds of our creation preseruation and redemption before our sinfull pleasures Secondly §. Sect. 2. The second because it is a signe of such a man as God hateth we are to abhorre and flee from this sinne of vncleannes as being an infallible signe and a plaine badge of such a man as God hateth So it is said Pro. 22.14 The mouth of strange women is as a deepe pit he whom the Lord hateth shall fall therin And contrariwise it is a signe of a good man whom God loueth Pro. 22.14 to bee preserued out of the harlots nets and snares as the wise man also telleth vs Eccles 7.28 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands he that is good before God shall bee deliuered from her but the sinner shall be taken by her If therefore Courtiers and all loyall subiects doe carefully auoid the doing of those things in their Princes sight which they are assured will prouoke his wrath Pro. 19.12 and 20.2 and make them odious vnto him because the Kings displeasure is as the the roring of a Lion and he that prouoketh him vnto anger sinneth against his owne soule and on the other side vse all meanes which may giue them assurance of his loue because his fauour is as the dew vpon the grasse which preserueth him from the scorching heat of all inraged enemies and causeth him to grow and florish in all worldly happines then how much more should wee carefully auoide the committing of al sinnes which make the Lord wrathfully displeased with vs whose anger and fierce displeasure is present death of bodie and soule in this world and in the world to come How studiouslie should wee imbrace those holie vertues which will assure vs of his loue seeing his fauour is life yea the life of our life our chiefe comfort whilest wee liue on earth and the principall part of our eternall happinesse in the heauens Thirdly §. Sect. 3. Thirdly we must auoide whoredome as being a fruite of the flesh these sinnes of vncleannesse are to be auoided as being the fruites of the flesh and the most sinfull workes and effects of corrupted nature and therefore the Apostle reckoning vp the workes of the flesh rangeth them in the first rancke as being most readie to
about to their graues as certainly though not so speedily For it bringeth cruditie to the stomacke and ach to the head rheumes impostumes gouts consumptions apoplexies whereof men perish and so howsoeuer drunkennesse is not the mother yet it is the grandmother of their death though men are ashamed like vpstarts in our times that it should deriue it pedigree so farre for so base a kinred therfore intitle it after the name of the next parent Neither in truth can there be any cause alleaged that maketh this our age so weak diseased and short liued which beareth greater sway in producing these miserable effects then drunkennesse and intemperance It is true indeede that the world now waxing old and as it were horeheaded cannot generate children of such strength and vigour as it did in the time of youth and full strength and therefore we must needes decline as the world declineth It is true also that the mother earth is infeebled with much bearing and hath her strength much abated with so innumerable child-birthes and being now come to her cold melancholie age cannot bring forth her fruites so full of vertue and strength and so fit for the nourishment of our bodies as shee did in former times but that there should be such a change so suddaine and so extraordinarie and that there should be such great difference in health and strength and long life betweene this our age and that which went next before it can be imputed vnto nothing more then this that now drunkennesse and intemperance is after an extraordinarie manner increased whereby the naturall and vitall heate of men is drowned and extinguished before it bee neere spent like a candle cast into the water before it bee halfe burned If then wee thinke it a fearefull sinne for a man to murther himselfe and by laying violent hands on his owne person to shorten his life then let vs not esteeme drunkennesse as a small offence seeing it produceth the same effects though by other meanes and instruments and bringeth our bodies to the same vntimely death although it bee by a diuers way And these are the temporall euils which the drunkard bringeth vpon himselfe §. Sect. 10. The spirituall euils which drunkennesse bringeth which though they be manifold and grieuous yet are they not to be compared with those spirituall euils into which through a wilfull necessitie hee is plunged euen whilest hee continueth in this life For first by this sinne he excludeth himselfe out of the number of those children who are borne vnto God by regeneration and new birth and is separated from Iesus Christ so as he hath no communion with him nor part in his benefits for those who are regenerate are begotten vnto God by his spirit dwelling in them and where the spirit of God dwelleth there it sheweth it selfe both by mortifying the old man and subduing the lusts of the flesh and by quickening the new man and bringing forth the fruites of the spirit Now gluttonie and drunkennesse are the workes of the old man and speciall fruites of the flesh Gal. 5.21 and 23. as appeareth Gal. 5.21 from the which Gods spirit doth purge and cleanse vs as soone as hee maketh choice of our bodies to be his temples and contrariwise doth adorne vs with sobrietie and temperance as it is vers 23. so that they who liue in drunkennesse are dead in their sinnes they liue not to God as being his children seeing they are destitute of his spirit but they liue to Satan Rom. 8.14 the world and the lusts of their owne flesh and remaine their vassals vnto whom they doe faithfull seruice Rom. 6.16 Neither are they in Iesus Christ seeing they walke not after the spirit but after the flesh they haue not as yet put on Christ seeing they haue not put off drunkennesse for he will not be our garment wherein being clothed we may appeare glorious and righteons in Gods sight before we cast away from vs the filthie ragges of the flesh and therefore the Apostle teacheth vs first to giue a finall farewell to gluttonie and drunkennesse chambering and wantonnes strife and enuying casting them from vs as polluted ragges which are not worth our wearing and then to take vnto vs Iesus Christ and put him on as our wedding garment with the hand of faith Rom. 13.13 14. Rom. 13.13.14 Secondly as this drunkennesse quencheth the spirit §. Sect. 11. Drunkennesse quencheth the gifts of the spirit so it choaketh the gifts thereof and therefore the Apostle teacheth vs that there must be an emptinesse of wine before there can be a fulnes of the spirit Eph. 5.18 Be not drunke with wine wherein there is excesse but be fulfilled with the spirit Eph. 5.18 For the holy Ghost scorneth to be an inmate where drunkennesse is the inhabitant and if we make our bodies with much drinking to become wine caskes the Lord wil neuer thinke them fit vessels to receiue his spirit which is the water of life neither will this wine of the flesh Ioh. 7.38.39 Basil mag Serm. 2. de ieiunio and water of the spirit be euer mingled To this purpose one saith Ebrietas dominum non recipit spiritum Sanctum expellit vt fumus apes abigit sic spirituales gratias crapula reijcit Drunkēnes neither receiueth the Lord nor retaineth his spirit but as smoake driueth away Bees so it expelleth spirituall gifts Another maketh this similitude Our bodies saith he are earthie now as by too much raine the earth is resolued into durt and made vnfit for tillage so our bodies being ouer moistned with excessiue drinking August de vitan ebriet Serm. 231. are altogether vnfitted for the spirituall tillage and so can bring forth no good fruites of holinesse and righteousnesse Yea rather being turned into boggs and marishes they are fit to breed nothing in them but vglie serpents froggs and vermine that is all manner of abominable sinnes and lothsome wickednesse Thirdly §. Sect. 12. Drunkennesse strengtheneth the flesh and the lusts thereof as drunkennesse weakeneth the spirit and the gifts thereof so it strengtheneth the flesh and the lusts thereof Now we know that the flesh and fleshly lusts are our mortall enemies which continually fight against our soules as it is 1. Pet. 2.11 so that the victorie of the flesh is the Christians ouerthrow 1. Pet. 2.11 and the welfare thereof his destruction What follie therefore it it to arme our enemie against our selues and to put in his hand a sword which will pearce our owne hearts What madnesse is it when the enemie is readie to giue a sharpe assault to pull downe the walls of our owne citie and to lay open large breaches whereat he may make a free entrance And yet this follie doe these men commit who pamper the bellie and addict themselues to this sensuall voluptuousnesse as the wise man plainly sheweth Prou. 25.28 Pro. 25.28 A man that refraineth not his appetite
assault and encounter the spirit and the fruites thereof Gal. 5.19 Gal. 5.19 The workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes The which corruptions wee are especially commanded to mortifie and subdue Col. 3.5 Col. 3.5 Mortifie therefore your members which are vpon earth fornication vncleannes the inordinate affection and euill concupiscence 1. Pet. 2.11 And not without great cause are we to imploy our chiefe strength in mortifying and subduing these filthie lusts of the flesh seeing as the Apostle telleth vs they fight against our soules and therfore if we doe not incounter them they will assault vs if wee doe not master and ouercome them they will surely giue vs a shamefull ouerthrow they are fruites of the flesh and notable signes of vnregeneration which stoppeth the entrance into Gods kingdome for except we bee borne againe wee shall not enter into the kingdome of God Ioh. 3.3 Ioh. 3.3 And as they dispossesse vs of our heauenly patrimonie so they enter vs into the certaine possession of the hellish inheritance for they who walke after the flesh in fulfilling the lusts thereof they are not in Christ Rom. 8.1.13 and consequently haue not escaped condemnation yea whosoeuer liue after the flesh they shall die euen the spirituall death of bodie and soule If therefore wee would not march in the rancke of the vnregenerate and fight vnder the conduct of the flesh whose victorie is our vtter ouerthrow and destruction if we loue eternall life or feare euerlasting death and condemnation in the hellish torments let vs not nourish these filthie lusts but vse our best meanes and imploy our strongest forces and most earnest endeuours to mortifie and subdue them CHAP. IIII. That the fornicatour sinneth many waies and first in respect of God THe fourth reason to restraine all men from the sinnes of fornication and vncleannes §. Sect. 7. That the sinnes of vncleannes are hainously euill is because they are hainously euill there being no respect or relation of euill to bee named which is not coincident and inseparably ioyned with these vices For whereas all kinde of euill may be reduced to two heads as being either the euill of sinne or the euill of punishment this sinne of fornication compriseth them both like an euill yet fruitfull tree bearing both the sommer fruite of sinne and the autumne and after fruite of punishment First that it is out of measure sinfull it may hereby appeare in that it is not only in it selfe a grieuous sin but also like a wicked mother onely fruitfull in wicked and monstrous births it bringeth forth many other kindes of wickednesse which resemble the parent in their malignant nature and qualitie so as they may be easily knowne to be of her ofspring and progenie The grieuousnes of this sinne being simply considered in it selfe is hereby manifest in that whereas there is but a threefold relation of sinne either as it is committed against God our neighbour or our selues this sinne alone comprehendeth them all and that in many and almost innumerable respects First the fornicatour grieuously sinneth against God §. Sect. 2. The fornicator sinneth against God by dishonoring him directly and immediatly when as professing himselfe a Christian and consequently one of Gods familie he by polluting and defiling his bodie dishonours his Lord and father for if mortall men who stand vpon their credit doe count it a great iniurie and disgrace to themselues when as a seruant of their familie is defiled and much more when their owne daughters are polluted with filthie whoredome then how much more doth the Lord detest this vncleannes which redoundeth to the dishonour of his holy name when as it is committed not onely by a common subiect vnder his dominion but by a speciall seruant of his familie yea by such as would be reputed in the number of his children And this was a principall argument which aggrauated the filthinesse of Sichem and Ammon Gen. 34.7 2. Sam. 13.12.13 because they committed this villanie or follie in Israel that is in the Church and familie of God which in a peculiar manner he had chosen and sanctified vnto himselfe and this also made Dauids grieuous sinne much more hainous because being committed by him who had professed and approued himselfe to be the seruant and sonne of God it greatly tended to Gods dishonour in that it caused the enemies of his trueth to blaspheme as appeareth 2. Sam. 12.14 2. Sam. 11.14 Secondly §. Sect. 3. Secondly the fornicator offendeth God by resisting his vvill the fornicatour sinneth grieuously against God by resisting his reuealed and knowne will for the Lords will is that being sanctified we should abstaine from fornication and that euery one should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles which know not God 1. Thes 4 3. as appeareth 1. Thes 4.3.4.5 It is the will of God that wee should bee prepared as pure brides for his sonne Christ Ephes 5.27 not hauing any spot or wrinckle holie and without blame Yea so far off shuld we be from defiling of our bodies Ephes 5.3 by committing these sins of vncleannesse that hee would not haue vs so much as to defile our tongues by once naming of them with the least approbation or delight Whosoeuer therefore perpetrate and commit these works of darkenesse they contumaciouslie resist the will of God the which their rebellion is so much the more intollerable because they disobey the Lord to obey their owne filthy lusts and rebell against their supreme Soueraigne to pleasure and gratifie their slauish base and brutish affections Thirdly §. Sect. 4. 3. Fornicators sinne against God by subuerting mariage which is his own ordinance whoremongers sinne hainouslie against God by subuerting and destroying marriage which is Gods holy ordinance instituted by the Lord himselfe in Paradise that it might be the only lawful meanes of propagating his Church and people and to preserue them from being defiled with filthie lusts and inordinate concupiscence For they who spend their strength vpon harlots Gen. 2 24. Mal. 2.15 1. Cor. 7.2 disable themselues for lawfull marriage they who loue the stewes loathe the mariage bed and if the heart be inueigled with the inticing allurements of filthie strumpets they will neuer desire a lawfull wife but the mariage yoke vnto such is an intollerable burthen Qui amant agrè sibi serunt vxorem dari inquit Comicus and they seeme to themselues to indure a miserable thraldome and to bee depriued whollie of their libertie when as being inseparablie ioyned with a yokefellow they are restrained from running into lawlesse licentiousnesse And because they are in loue with their spirituall diseases of vncleannesse therefore they hate the cure and abhorre marriage the remedie of their sinne §. Sect. 5. Fornicators sin against euery person in the Deity and first
not goe single but by couples into hell §. Sect. 2. Fornicaion in some respects more hainous then either thest or murther Whereby it appeareth that howsoeuer this sinne is but lightly esteemed and turned into a iest amongst wicked men yet in this and some other respects it is worse and more pernicious to our neighbour then either theft or murther and oftentimes more vncomfortable to our owne consciences it exceedeth these euen in theft for the thiefe onely strippeth the bodie but the fornicator spoileth the soule of his chiefe ornaments puritie and chastitie the thiefe taketh away momentanie riches which oftentimes doe the owner little good and sometimes much hurt when as they through abuse become the mammon of iniquitie and furtherances in sinne but the fornicator robbeth his neighbour of Gods graces a good conscience cleannes of heart puritie of body and soule and finally of the assurance of his saluation And so also he exceedeth the murtherer euen in the act of murthering for the murtherer inflicteth deepe wounds in the bodie the which sometimes may be cured and healed by earthly meanes but the fornicator grieuouslie woundeth both his owne soule and the soule of his neighbour which no worldly thing can cure but onely the soueraigne balme of Christ Iesus his precious blood the murtherer whē he hath done his worst doth only kil the body in the meane time he who is killed being a faithfull Christian is neuer the worse because this temporarie death is but a passage into life eternall but the fornicator destroyeth the bodie and soule of his neighbour eternally by drawing him into sinne the wages whereof is euerlasting death vnlesse it bee preuented by hartie and vnfained repentance Rom. 6.23 yea and which is more horrible and vnnaturall he with the same blow also murthereth himselfe The murtherer inflicteth onely the euill of punishment the which poyson the Lord so tempereth with his gifts and graces that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases but the fornicator inflicteth the euill of sinne which without repentance is accompanied with eternall condemnation And in this respect also this sinne of whoredome is most vncomfortable §. Sect. 3. The sinne of vvhoredome most vncomfortable and destitute of all peace of conscience for whereas they who commit other sinnes sinning alone may also repent alone and vpon the assurance of their true conuersion may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour the fornicator euen after himselfe hath repented of his sinne can not but be exceedingly troubled and turmoiled in his mind when as his conscience shall tell him that by his lust and vncleannes he hath brought others through his wicked fellowship into the same sinne and condemnation in which state they still remaine without repentance or at least hee their companion in wickednesse is not assured that they also accompanie him in his true conuersion But as the fornicatour sinneth against his copartner in vncleannes § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled so also against others as namely against his owne and his companions parents and neere friends first because this filthinesse causeth a tainter in the blood and with the staine thereof bringeth some blemish vpon their name though they be innocent of the fault The which so much incensed Iacobs sonnes for the deflouring of their sister because the shame thereof redounded not only to her selfe but to her father and friends for so it is said that they were grieued and very angrie because this villanie was committed in Israel Gen. 34.7 and because Sichem had lien with Iacobs daughter And this was the cause why the high Priests daughter playing the harlot was by the law of God to be burnt with fire because by her whoredome she had polluted her father as it is Leuit. 21.9 Leuit. 21.9 And secondly in that hereby robbing their children or friends of grace vertue and that chiefe ornament of chastitie they also depriue their hearts of all true ioy and sound comfort which they otherwise might haue had of them when as being priuie to their sinne they cannot looke vpon them without shame and blushing nor acknowledge them for their owne vnto others lest they may seeme to haue some interest in their faults So also they sinne grieuously against their owne children begotten in fornication and that before they are borne § Sect. 5. The fornicator sinneth against his owne children begotten in fornication and afterwards for they ingraine them in the deepe die of their sinne which wil neuer be washed out although it may be couered with their vertues and brand them with the infamous marke of bastardie before they breathe the aire They make the poore infant beare the punishment of their sinne euen whilest it selfe is borne in the mothers bellie and before it hath any name giuen it they intitle it to the infamous surname of a base bastard They also rob it of their owne loue not for any faultines in the childe but for the guilt of their owne sinne in which respect whilest it is in the wombe the mother wisheth that it may bee a false conception and abortiue and the father that it may neuer liue to see the Sunne When it is borne they are readie to thinke that when it crieth it proclaimeth their sinne and when it beginneth to speake they blush for shame when they heare themselues called vpon by the sweete names of father and mother because thereby their sinne is called to remembrance And as they do communicate to their poore children the shame and punishment of their faults so also their sinnes and corruptions themselues for they poison them in the bud and the fountaine of generation being defiled with filthie lust and vncleannes polluteth also the streames which issue from it so that it is no rare thing to see such children resemble their parents in their vnchast manners more then in their face and countenance All which iniuries they recompense by shewing themselues more iniurious for as they hated them in the birth so they neglect them commonly in their growth and make amends for their sinfull generation with giuing vnto them loose and prophane education whereby they grow in their corruptions faster then in the stature of their bodie And yet this is not halfe the mischiefe which they do vnto them for besides all this as much as in them lieth they exclude them out of the couenant of grace and blot them out of the number of Gods people and family the which the Lord will haue procreated and increased with a holie seede Matth. 2.15 whereas they remaine polluted being the children of fornication and vncleane seede of vncleane parents 1. Cor. 7.14 And if at all they bee admitted into the outward couenant and receiue the seales thereof it is not for their parents sake if they continue in their sinne
loue mercy goodnesse nor the innumerable benefits which hee hath multiplied on them can restraine them from this vaine and vnprofitable sinne wherin there is no respect so much as of any worldly good then we may vndoubtedly conclude that were it not for feare of humane lawes they would if their lusts mooued them as easilie and readilie commit adulterie theft or any other capitall sinne which haue the worldly baits of pleasure profit or preferment to allure them for he that will not sticke to offend God gratis and for no benefit will much more doe it when he is hired with pleasure or profit Fiftly §. Sect. 6. 5. Because vaine swearing is an horrible abuse of our tongues because it is an horrible abuse of our tongue when as the Lord hauing giuen this excellent member for the setting forth of his glorie we abuse it to his dishonor by blaspheming our Creator and make that which should bee the trumpet of Gods praise the trumpet of Satan to proclame warre against heauen and an open defiance against God and all goodnesse Whereby we iustly deserue seeing we thus abuse this excellent facultie of speech which the Lord hath priuiledged vs with aboue all the rest of his creatures to the dishonor of the giuer and wheras the heauens declare the glorie of God and the earth sheweth his handie worke and all the rest of the creatures in their seuerall kinds doe with their dumbe eloquence magnifie and praise their Creator we contrariwise disgrace him with hellish blasphemies and impious oathes we deserue I say that the Lord should strike vs with present dumbnes and cast vs out as hee did Nebucadnezer from the societie of men amongst the brute and sauage beasts till with him we haue learned to speake to Gods glorie and to magnifie the mercie of our Creator Sixtly we are to auoid vaine swearing §. Sect. 7. 6. Because it is a cause and forerunner of periurie as being a notable cause and necessarie forerunner of that damnable sinne of periurie nam qui deierat peierat he that often sweareth often forsweareth To which purpose one saith Caue facilitatem turandi cum de facilitate nascatur consuetudo ex consuetudine periurium ex periurio blasphemia beware of inclinablenes to sweare in ordinarie communication for of inclinablenes ariseth custome of custome periurie and of periurie horrible blasphemie And this commeth to passe both because custome of swearing taketh away all reuerent regard of an oath vpon which followeth forgetfulnesse of that which is sworne and so vtter neglect of performance and also because mens tongues being inured thereunto doe as familiarly vse it as a simple affirmation and negation and consequently they doe no oftener affirme an vntruth then they are readie to confirme it with the deepest oathes An example whereof we haue in Saul who being the greatest swearer that wee read of in the Scriptures and making no conscience of an oath made as little account of damnable periurie 1. Sam 19.6.15 as appeareth 1. Sam. 19.6.15 Seuenthly §. Sect. 8. 7. Because vaine swearers haue a fearefull account to make at the day of iudgement let vs flee this prophane vice of common swearing alwaies remembring that swearers haue a fearefull account to make at the day of iudgement For if an account must be giuen of euerie idle word then how much more of euerie vaine and bloodie oath if they shall not escape punishment who haue spoken idly and vainely how fearefull shall their condemnation bee who in their ordinarie talke haue spoken impiously and blasphemouslic Eightly §. Sect. 9. 8. Gods manifold mercies should restraine vs from vaine swearing let vs call to mind the number numberlesse of Gods infinite mercies both in our creation preseruation and redemption and thinke with our selues what a foule shame it is for vs thus to offend against this maiestie which wee haue found so mercifull and gracious especially by this sin which as it is vnto him most odious in that it robbeth him of his glorie which is most deare vnto him so it bringeth no appearance of good vnto vs for whereas other sinnes haue their seuerall baites to allure vs some the baite of profit some of honour some of pleasure this sinne of vaine swearing is destitute of them all for vaine oathes are in vaine and bring no profit but losse euen the losse of Gods fauour of a good conscience the assurance of saluation and of our credit and reputation amongst the faithfull nor any pleasure and delight vnles a man should like the diuell himselfe take a hellish pleasure in acting sin despighting God but contrariwise horror of minde and the torments of an euill conscience nor any credit and esteeme but rather brand the swearer with the blacke marke of a prophane person Seeing then if God had required a great matter at our hands we should haue been readie in regard of his boundlesse and endlesse mercies to haue done it how much more should we for his sake forsake and detest this sinne of vaine swearing which hath in it not so much as any respect of the least worldly benefit He hath bestowed vpon vs whatsoeuer good things we enioy and will we not at his request part with this sinne which is not onely vnprofitable but hurtfull He is so bounteous that he hath not spared to giue vnto vs his onely begotten and dearly beloued sonne in whom hee was delighted and well pleased and that to the death euen the bitter and cursed death of the crosse and shall we be so wickedly vngratefull that we will not at his sute part with a sinne which hath in it no respect of good pleasure profit or credit and contrariwise is hurtfull and pernicious both to our bodies and soules If Gods infinite loue mercie and innumerable benefits should so worke vpon our hearts and consciences that the strongest inducements and most alluring baites should not mooue and intice to commit any sin willingly and against our knowledge then shame confusion and vtter destruction iustly attend those who either through wantonnesse or maliciousnesse fall into this sinne hauing no reason in respect of pleasure profit or credit to perswade them thereunto according to the prayer of the Psalmist Psal 25.3 Psal 25.3 Let them be confounded that transgresse without a cause But if Gods mercies will not mollifie our flintie hearts § Sect. 10. yet let his iudgements denounced against prophane swearers 9. Gods iudgements should restraine vs from this sin of vaine svvearing bruse and batter them in peeces For in this life the Lord hath threatned against wicked swearers a whole volume of his curses Zach. 5.3 Which are said to be registred in a book to shew vnto vs that seeing they are kept vpon record they shal surely be remembred Zach. 5.3 in a large volume of twentie cubits long and ten cubits broad to note the multitude of Gods plagues which shall be inflicted vpon the swearer and in a flying
they become notable meanes for the strengthening of the bodie and preseruing health so when they are immoderately vsed vngratefully abused to the dishonour of Gods name he layeth his heauie curse vpon them and so they infeeble the bodie and bring innumerable sorts of sicknesses and diseases Yea the Lord punisheth this sinne not onely with sicknesse §. Sect. 5. Drunkennesse is punished with death but also with death it selfe and not such deaths alone which waite vpon drunkennesse as being necessarie effects of this cause of which I haue alreadie spoken but also such as are more violent and vnnaturall Thus the Lord caused Ela to perish in his drunkennesse by the hands of his owne seruants 1. Kin. 16.9 1. King 16.9 And thus the Lord threatneth the Babylonians that he would giue them ouer to the sinne of drunkennesse whereby they should fall into a perpetuall sleepe euen the sleepe of death out of which they should neuer awake Ier. 51.39 Ier. 51.39 The which punishment was accordingly inflicted both vpon the Prince and people for whilest Belshazzar was feasting and drinking amongst his thousand Princes the Lord by a hand writing vpon the wall passed the sentence of death and destruction against him the which was executed the same night by Darius and the Medes and Persians who came vpon them in the time of their feasting and drunkennesse killing the King and surprizing the citie and with it the whole Monarchie Dan. 5.2.30 as appeareth Daniel 5.2.30 But as the drunkard is punished in his bodie §. Sect. 6. The drunkard is punished in his soule 1. By losing the vse of reason so also in his soule for first the Lord doth infatuate them and depriueth them of the vse of reason and vnderstanding and that most iustly for when they will not be ruled by reason which the Lord hath appointed as their soueraigne and as viceroy next vnder himselfe in the little common wealth of mans bodie he taketh away from them their naturall and lawfull King and subiecteth them to the tyrannicall gouernment of their filthie and vnrulie lusts For what should they doe with reason who will not vse it and why should they haue the vnderstanding of men who demeane themselues worse then the brutish creatures Secondly § Sect. 7. 2. VVith hardnes heart of finall impenitencie the Lord giueth the drunkards ouer to hardnes of heart securitie and finall impenitencie as hath been shewed for as excessiue drinking bringeth a dead sleepe vpon the bodie so also a spirituall lethargie vpon the soule which so stoppeth the eares and taketh away the vnderstanding that they can neither heare the stil melodious sound of Gods mercies nor yet the thundring noise of Gods fearfull threatnings and heauie iudgements calling them to repentance but as they are not allured by the one so they are no whit terrified with the other but continue still in this dead sleepe of sinne till they are awakened by the voice of the Archangell and summoned to iudgement So that their wine to them is no better then bewitching and deadly potions whereby the great Magician Satan keepeth them in a perpetuall sleepe of sinne and their drunkennes serueth as a swift chariot which with headlong speed carrieth them into hell §. Sect. 8. And these are the punishments which are inflicted vpon drunkards in this life Drunkennesse is punished in the life to come with the losse of heauen and with the torments of hell the which howsoeuer they are fearefull and terrible yet are they farre more light and easie then those which are reserued for them in the life to come for they shall be cast out of Gods presence and excluded out of his kingdome where is fulnes of ioy for euermore as the word of God plainly telleth vs 1. Cor. 6.10 Gal. 5.21 And yet this is but one halfe of their miserie 1. Cor. 6.10 Gal. 5.21 for being summoned to appeare before Gods iudgement seate and not being able to answere one word for their mispending of Gods talents and the abusing of his creatures nor for their fearefull dishonouring of his holie name not only by their drunkennesse but also by their horrible blasphemies cursings railings ribauldrie and all other their hainous sinnes before spoken of they shall be cast into vtter darknesse and haue their portion in the lake which burneth with fire and brimstone The serious consideration whereof may serue in stead of tenne thousand forcible arguments to restraine all men from this sinne For what then will their passed pleasures profit them when as they are to bee punished with eternall torments What ioy shall they haue in remembring their former good fellowship and merrie companie when as now they shall haue no other companie but the wicked fiends and damned spirits What will it auaile them to haue pleased their taste and delighted their appetite with their delicious drinkes and choisest wines when being in torment in hell fire there shall not bee granted vnto them so much as a drop of cold water to coole their heate Luk. 16. What will then their cups of pleasure profit them when as they must drinke the cup of Gods fierce wrath and sup vp the dregs thereof euen to the very bottome CHAP. VIII The causes why drunkards continue in their sin ANd yet such is the follie of voluptuous men §. Sect. 1. The sottish folly of drunkards that howsoeuer all these euils do accompanie this vice of drunkennesse both temporall and eternall yet they will not be reclaimed from it the which follie is so much the greater in that they wilfully incurre all these mischiefes for the nourishing of a sinne that hath not in it so much as any respect of worldly good for it is not accompanied with honour and credit but with shame and reproch it doth not bring with it profit and riches but losse and pouertie neither can there be any pleasure in the vice it selfe for what more delight can a man take to drinke when hee doth not thirst then to eate when he is not hungrie to continue still carousing when alreadie he hath drunke too much then presently after a great feast to fall to eating againe vpon a surfetted and full stomacke but onely that by long custome they haue brought themselues to an habite and turned superfluitie into necessitie so that as those who loade themselues with clothes are apt to take cold if they leaue off any one garment though the one halfe were sufficient to preserue their bodies in naturall heate and strength if they were so accustomed so these drunkards by long vse haue brought vpon themselues such a necessitie of drinking that their dropsie desire is neuer satisfied nor their insatiable thirst quenched vnlesse they be continually bibbing So that a man might well wonder not only that any Christian §. Sect. 2. The causes why men continue in this beastly vice but that a meere worldling should be allured to continue in this vice
make those who are alreadie merrie mad and franticke It was giuen to cheere the heart and not to oppresse it to comfort the stomacke and not to loade and glut it to worke in vs such a spirituall ioy as should intice vs to praise Gods name in the fruition of his gifts of which our Prophet Hosea speaketh Cap. 2.15 and not such a worldly and carnall ioy as sheweth it selfe in filthie ribauldrie and impious blasphemies In a word the Lord doth bestow vpon vs not onely the competent wages of sufficiēcie but also the extraordinarie vailes of plentie and abundance that thereby we may be incouraged to performe vnto him more faithfull and cheerefull seruice and not that through our abusing them to excesse we should disable our selues for all good duties and be well fitted for the seruice of the diuell Lastly they alleage for the defence of their drunkennesse §. Sect. 8. The 3. excuse that they vse drunkennesse for Physicke that they vse it not for any delight which they take in drinking but as the best remedie prescribed by the learned Physition for the curing of some dangerous diseases to which they are subiect To which I answere that if it be accounted a sottish follie to staunch the bleeding of the finger by wounding of the heart then much more to cure the bodie by destroying of the soule for if drunkennesse be a sinne as all men confesse and if the wages of sinne be death eternall of soule and bodie Rom. 6.23 as the Apostle teacheth vs Rom. 6.23 If finally it make all men who commit it Deut. 27.26 liable to Gods fearefull curse denounced in his law Deut. 27.26 then what madnesse is it wilfully and presumptuously to rush into sinne which is accompanied with eternal destruction of bodie and soule for the recouerie of our bodilie health to hazard the fee-simple of our euerlasting patrimonie for the reparing of our earthlie tabernacles yea the prison of our soules and to venter the losse of eternall happinesse in Gods kingdome for the prolonging of our miserable pilgrimage in this wretched world Besides the Lord hath ordained manie soueraigne meanes and remedies of lawful Physicke vpon the vse whereof we may much more assuredly expect Gods blessing for our recouerie then vpon this euill and sinfull meanes which he hath branded with his curse And therefore when the Physitians receipt is contrarie to the prescript of Gods word let vs reiect it as sent from hell and as one saith Cum turpis est medicma sanari pudeat Let vs rather die of an honest disease then preserue life by a dishonest medicine Others there are §. Sect. 9. The fourth excuse that they are drawne into this sinne by bad companie who not being so impudent as to defend their drunkennesse as lawfull doe yet extenuate and excuse it as light and veniall And first they say that for themselues they haue no liking of this vice but onely are drawne into it somtimes by reason of their companie To which I answere that that is a bad fellowship which brings vs into a league with vice and makes vs to set vertue at vtter defiance that is a wicked knot of friendship which ties vs both to the euil of sinne and the euill of punishment and it will prooue but a sottish dotage in the end if rather then wee will part with wicked companions we will in foolish kindnes accompanie them into hell If therefore our companions delight in sin let not vs delight in them but flee their societie as being the diuels aduocates to solicite vs vnto wickednesse and let vs take heede lest whilest wee labour to maintaine friendship with men we doe not proclaime enmitie against God They are but bad seruants who will keepe companie with their masters enemies and ioyne with them in their leaud courses especially after he hath seriouslie warned them to forsake it but wee professe our selues the seruants of God and hee hath straitly charged vs to leaue the fellowship of wicked worldlings and especially of such as liue in drunkennesse because their fellowship will corrupt vs and allure vs by their example and inticements to the committing of the same sinnes Thus the wise Salomon chargeth vs from God that we should not keepe companie with drunkards and gluttons Prou. 23.20 Pro. 23.20 So the Apostle inioyneth vs that we should not haue any fellowship nor so much as eate with a drunkard 1. Cor. 5.11 1. Cor. 5.11 and that we should haue no fellowship with these vnfruitfull workes of darkenesse or if vnwittingly and vnwillingly we be thrust into any such societie wee must not imitate but reprooue them Eph. 5.11 Eph. 5.11 Secondly they alleage for their excuse §. Sect. 10. The fifth excuse that it is the custome of the countrie that this excessiue drinking is the vsuall custome of the countrie and the common practise of the people where they dwell and therefore they are the rather to be excused if they behaue themselues like other men seeing singularitie would make them odious and bring them to contempt To which I answere that custome not grounded vpon either reason or religion is the worst kinde of barbarous tyrannie that a common fashion dissonant from Gods word is no better then a common sin which bringeth vpon whole nations vniuersall iudgements and therefore we must not ioyne with them in their sinnes if we would be disioyned from them in their punishments That as communitie commendeth that which is good so it aggrauateth that which is euill that Christians must not liue by prophane examples but by Gods holy precepts that we are expresly charged by God not to follow a multitude to doe euill Exod. 23.2 Exod. 23.2 That we must not fashion our selues like vnto the world but labour to finde out Gods will that wee may conforme our liues thereunto Rom. 12.2 Rom. 12.2 That if we will needs liue by example we must propound for our imitation those who are most godlie and religious and not those who are most in number For it is better being with Noah alone in the Arke then to bee in the flourishing assemblies of wicked worldlings to ioyne with righteous Lot then with all Sodome to bee in the small number of Christs little flocke which are to be saued then in the numerous heards of goats which are destinated to destruction Lastly §. Sect. 11.6 Excuse taken from the example of holie men they extenuate their vice of drunkennesse as not deseruing the censure of an hainous sinne seeing the holy Patriarches Noah and Lot fell into it But by the same reason they might as well conclude that murther and adulterie are but small and veniall sinnes because holie Dauid committed them and that it is but a light offence to denie and forsweare Christ our Sauiour because Peter the Apostle was ouertaken with it Yea in truth they may thus excuse idolatrie blasphemie pride couetousnes al other hainous wickednes seeing the
constraine them to drinke more then they would vrging it as a matter of egregious wrong and singular disgrace which they will by no meanes let passe vnreuenged if they will not answere them in their carouses So that in these sinfull daies it is counted an iniurie worthie not only ill words but also wounds and stabs if a man will not for companie grieuously sinne against God destroy his owne bodie and soule and wilfully leape into hell fire But let such ruffians know The grieuousnes of this sin that this their behauiour is in reason most absurd outragiously iniurious to their neighbours desperate wickednesse against God and most damnable to their owne bodies and soules For first it is as absurdly foolish to compell another to drinke as much as themselues who hath neither the like appetite to receiue it nor strength to beare it as to force them to eate as much as themselues they hauing weaker stomackes and worse disgestion or to reach as high they being of lower stature or to beare as much when as they are not comparable in strength seeing nature hath not dealt alike with all in the one more then in the other but hath giuen to euery one his owne proportion Againe §. Sect. 4. what greater iniurie can they offer to their neighbour then comming into their companie as a friend to vse him as an enemie thrusting him with violence into these wicked actions which will weaken his strength impaire his health shorten his life and that which is worst of all wound his conscience with sinne and destroy his soule Neither in truth is this their good fellowship better then the Spanish crueltie to the poore Indians who laboured to commend their skill by striuing who could shoote neerest vnto their hearts and to approoue their strength by contending who could giue the deepest would in their naked bodies so these men to extoll their wicked strength and drunken valour strike deepe wounds not only into the name state and body but also into the very soules of their neighbours and that not of strangers and enemies but of their most familiar acquaintance and neerest friends So also they sinne against Gods Maiestie in most desperate and despitefull manner being not content themselues to commit all that outragious wickednes before spoken of but draw others also into the like impietie like wicked traitors who doe not only themselues rebell against their Soueraigne but also force others to rise and take vp armes against him Lastly §. Sect. 5. Such sin against their ovvne soules they most damnably sin against their owne soules not only in sinking them into hell by the waight of their owne sinnes which are intolerable but also in pressing them downe into the deepest condemnation and lowest bottome of hell by adding vnto them the vnsupportable burthen of their neighbours sins vnto which they are not onely accessarie but the principall causes and chiefe authors Against this wickednesse the Lord sharply inueigheth and denounceth a fearfull woe which shall ouerwhelme those who fall into it Hab. 2.15 Habac. 2.15.16 Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou maiest see his priuities 16. Thou art filled with shame for glorie drinke thou also and be made naked the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glory CHAP. X. Of the meanes whereby we may be preserued or freed from this sin of drunkennesse ANd thus haue I shewed the greatnesse of their sinne who either themselues liue in drunkennesse §. Sect. 10. The meanes to preserue or free vs from this sinne of drunkennesse or draw others into this sinne the which being sufficient and effectuall to perswade all who haue but the least sparke of grace to a detestation of this vice and to a full resolution to leaue and forsake it It onely now remaineth that wee set downe briefly some meanes whereby they may be enabled to master and subdue this sinne which is so wicked and abominable and these are either generall or more proper and particular The generall meanes is prayer whereby wee inuocate the assistance of Gods spirit to strengthen vs in our resolution of leauing this sinne the diligent hearing of Gods word The generall meanes which is the sword of the spirit that killeth our corruptions and that vnresistable cannon shot which battereth and beateth downe the strong holds of sin The frequent vse of the Lords Supper wherein wee daylie renue our couenant with God that wee will forsake the diuell and all these his workes of of darkenesse Diligent meditation on Gods inestimable loue towards vs who hath not spared to giue his sonne to death for vs and the innumerable benefits which together with him he hath plentifully bestowed vpon vs both in temporall and spirituall things All which if we bee not too too vngratefull may restraine and weane vs from all those sinnes which are most deere pleasant and profitable vnto vs and much more from this sinne of drunkennesse which is in no degree good and beneficiall and in many respects hurtfull and pernicious both vnto our soules and bodies Furthermore let vs meditate vpon the death and sufferings of Christ whereby he hath shed his dearest blood to redeeme vs from these sinnes both in respect of their guilt and punishment and so shall we not if we haue any sparke of grace preferre perishing wine before his precious blood nor trample it vnder our filthie feete by wallowing in this beastly sin Let vs meditate on that vnion which is betweene Christ and vs whereby we become members of his glorious bodie and so shall we stand vpon our spirituall reputation and be ashamed to dishonor our head by drawing him as much as in vs lieth into the communication of this swinish sinne Let vs also consider that our bodies are the temples of the holie Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like vnto wine-vessels But if Gods manifold blessings and great priuiledges which he hath vouchsafed vnto vs will not mooue vs yet there are other arguments which may constraine vs. As first if we doe consider that the Lord beholdeth vs when as in a brutish manner wee lie wallowing in this sinne that hee is a iust Iudge who will not let such grosse vices goe vnpunished that his fierce wrath is kindled with this sinne and that it will blaze out in his fearefull iudgements vnlesse wee preuent it by speedie repentance Lastly let vs alwaies haue in minde the last and terrible day of iudgement when we shall be called to a reckoning not onely for the shamefull abuse of Gods creatures but also for al those vaine and leaud words and those wicked and prophane actions which we haue committed in the time of drunkennesse More especially that we may bee brought into a true hatred and detestation of this sinne §. Sect.
2. The speciall meanes to preserue vs from the sin of drunkennesse let vs set before vs in a generall view the hainousnes thereof and the manifold euils and mischiefes which doe accompanie it of which I haue alreadie spoken as that it is a vice condemned by God and men Christians and Infidels that thereby wee grieuouslie offend God by making our bellies our god by vnfitting and disabling our selues for his seruice by abusing his good creatures which with a plentifull hand hee hath bestowed vpon vs the necessarie vse whereof many better then wee want that thereby we sin in a high degree against our neighbours generally and particularly against the whole Church and common-wealth strangers and familiar acquaintance and most of all against their owne familie that we hereby most grieuously sinne against our selues by making vs vnfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selues into contempt by making our selues the voluntarie slaues of this vice by impouerishing our state and bringing vpon vs want and beggerie by infatuating our vnderstandings and corrupting our wills and affections by deforming disabling weakening and destroying our bodies and bringing our selues to vntimely death by excluding our selues out of the number of Christs members and of those who are regenerate by quenching the gifts of the spirit and strengthening the flesh and the lusts thereof by causing our soules to bee possessed with finall impenitencie which is inseparably accompanied with eternall damnation Let vs also remember that as in it selfe it is most sinfull so also it is a cause of other sinnes and a fruitfull mother of all wickednesse as of the manifold and horrible abuses of the tongue of manie wicked and outragious actions and particularly of those fearefull sinnes of murther and adulterie Let vs also call to minde that as it is the cause of sinne so also of many heauie and grieuous punishments for it maketh a man liable to a fearefull woe and Gods heauie curse it subiecteth his name to infamie and reproch his state to beggerie his bodie to diseases and immature death his soule to senselesse sottishnesse and depriuing the whole man of the ioyes of heauen entreth him into the possession of eternall hellish torments All which being duelie considered may mooue any who hath not onely any dram of religion but euen any naturall reason or but common sense to hate and abhorre leaue and forsake this brutish sinne which being odiously wicked in it selfe is also the cause of so innumerable mischiefes For if those who being diseased with the dropsie will when they are aduised by the wise and faithfull Physition restraine their appetite and refraine from much drinking though by reason of their disease they are continually tormented with an insatiable thirst and that onely to recouer bodilie health and to preserue for a while their temporarie life in the meane time hauing no assurance of attaining vnto their end with all this paines then how much more should those who haue been formerly addicted to this sinne of drunkennesse bridle their appetite and abstaine from excessiue drinking although through their accustomable carousing they haue brought vpon themselues such a necessitie of drinking that it is a torment to forbeare seeing so innumerable euils doe necessarilie accompanie it both in this life and in the life to come which are much more earnestly to bee auoided then many deaths Lastly § Sect. 3. The last means is to auoid the companie of drunkards they who would willingly reclaime themselues from this vice of excessiue drinking must carefully auoide the companie of drunkards And vnto this the wise man perswadeth vs Prou. 23.20 Keepe not companie with drunkards nor with gluttons Prou. 23.20 And the Apostle chargeth vs that if one who is a brother be charged to be a drunkard we should not so much as eate with him 1. Cor. 5.11 1. Cor. 5.11 For if they still haunt this wicked societie after they are recouered of this disease they will easilie through this cōtagious fellowship be againe tainted and fall into a fearefull relapse of their sinne for they will not onely allure them by their example but also draw them with the pretended bond of good fellowship yea vrge and prouoke them with challenges to answere them in their carouses and sometimes with vnkindnes taken and threats of reuenge if they doe refuse and if all this will not mooue them to reenter into their old course they will not sticke after an impudent and impious manner to gibe and scoffe at their new reformation and to lay vpon them the imputation of too austere precisenesse in that they will not follow the practise of their old companions The which motiue although it be of no true force in it selfe yet is there no small strength ministred vnto it by our corruptions for the foiling and ouerthrowing of new conuerts for howsoeuer the wicked are bold in sinne and care not in what companie almost they act their impietie if it bee not within danger of law yet those who haue not receiued a great measure of grace are bashfull and loth to bee seene in any vnaccustomed goodnesse and as if it were some blemish vnto them they are readie to blush if more then ordinarie pietie be laid to their charge or if wicked men doe accuse them of being too religious And thus much I thought good to speake of the sinne of drunkennesse §. Sect. 4. The conclusion of this treatise both to perswade all men to abhorre this vice who are not ouertaken therwith and to disswade those who haue defiled themselues by wallowing in this filthie puddle from persisting in this brutish course The Lord make that which hath been said effectuall to these ends that wee may not only performe the duties of pietie towards him and the duties of righteousnes towards our neighbours but also the duties of temperance and sobrietie toward our selues that so by our Christian liues and conuersation God may bee glorified our brethren edified and we more and more assured of our inheritance amongst Gods Saints in heauen when as we liue as it becommeth his children and seruants here on earth The which grace the God of grace and goodnes vouchsafe vnto vs for his Christs sake to whom with the Father and the holy Spirit be al praise and glorie now and for euermore Amen FINIS A TREATISE AGAINST FORNICATION AND ADVLTERIE WHEREIN IS SHEWED THE hainousnes of these sins the grieuousnes of their punishments and the meanes whereby we may be preserued from them CHAP. I. The sins of the people indanger the Common-wealth AS when the great bodie of the Common-wealth is throughlie purged from the noisome dregs of sinne §. Sect. 1. The sins of the people cause the land to vomit out her inhabitants wherewith it is oppressed and surcharged it sucketh plentifully and as it were with a good appetite Gods liberall gifts and blessings like wholesome food the which
Sect. 3. The fornicator staineth his name with reproch and infamie Pro. 6.33 so also against his whole person and that both in respect of this life and also the life to come In respect of this life he sinneth against himselfe by staining his good name with reproch and infamie for he that committeth these sinnes of vncleannes shall finde a wound and dishonor and his reproch shall neuer be put away as the wise man hath told vs who approoued it for true not onely by his doctrine but also by his owne example for the excellence of his wisdom hath not to this day taken away the blemish of this follie in his excessiue multiplying his wiues concubines The which also is continually verified in the experience of other men who haue defiled themselues with this vice for howsoeuer the wound may be curable if they truly repent and powre into it the precious balme of Christs blood yet a scarre will euer remaine in their name and reputation though God in his infinite mercie after true conuersion casteth their sins behind his backe and will not remember them yet are they seldome forgotten amongst men Secondly §. Sect. 4. Fornicators transforme themselues into beasts whereas the Lord in their creation hath made them in his owne image they by this sinne transforme themselues into the similitude of beasts for of all other sinnes the sinne of vncleannes is most sensuall and brutish in which respect the fornicator in the Scriptures is compared to the brute creatures Pro. 7.22 So the wise man likeneth the foolish young man misled by the harlot vnto an oxe led to the slaughter and to a bird hasting to the snare Ier. 5.8 The Prophet Ieremie compareth them to pampred horses neying after their neighbours wife Deut. 23.18 And in the law the whore and the dogge are coupled together as fitly resembling one another in their qualities and conditions Yea in truth they are far more filthie in this kind then the beasts themselues for they haue no other law to containe them but their owne nature and sensuall appetite and therefore they doe but their kind and that for the most part moderately in their due times and seasons whereas the fornicator hauing the law of God to restraine him doth neuerthelesse not onely satisfie but also glut nature and wholly imployeth his wit and reason to strengthen him in his filthines by art when the power and abilities of nature faile him In respect of the life to come the fornicator sinneth against himselfe §. Sect. 5. VVhoredome maketh a man vnexcusable first because of all other sinnes the sinne of whoredome maketh him most vnexcusable when in the great day of the Lord he shall be called to a reckoning for where as other sinnes may haue some colour of excuse drawne either from vnauoidable necessitie or want of conuenient meanes to shun them the fornicator can haue no such pretence because the Lord hath offred vnto him a remedie to preuent this sin namely lawfull mariage whereby he may bee preserued from it 1. Cor. 7.2 according to that 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her own husbād In which respect he is like vnto a thiefe which liueth by the common spoile not for want but when as hee may haue sufficient maintenance at his owne command by lawfull meanes not for any vrgent necessitie but for vaine and foolish curiositie Prou. 9.17 because stollen waters are sweet and the bread which is gotten guilefully hath a pleasant taste Neither let any man here obiect his pouertie and want of meanes to maintaine a wife and such a charge as vsually accompanieth mariage for seeing we cannot liue nor mooue but by Gods blessing we may more hopefully expect it when we liue according to his holy ordinance then when wee continue in sinne and prouoke his wrath by the common breach of his commandements But though hereby we should be brought into penurie yet better it is to want wealth then a good conscience and to liue in a poore estate in this life which is short and momentarie Luk. 16. hauing the assurance of Gods fauour and hope of future glorie then to haue the rich gluttons plentie here to bestow vpon our carnall lusts and afterwards to bee tortured in the euerlasting torments of hell fire Secondly §. Sect. 6. The fornicator excludeth himselfe out of the ioies of heauen and casteth himselfe into hell the fornicator liuing in his sin without repentance excludeth himselfe out of the ioyes of heauen and plungeth body and soule headlong into hellish torments Concerning the former it is said that no a Apoc. 22.27 and vncleane thing shall euer enter into the ioyes of the new Ierusalem and much lesse these who are defiled with the most polluting sins of fornication and vncleannes that b 22.15 whoremongers shal be excluded out of these eternall ioyes and haue no part in this heauenly c 1. Cor. 6.9 Gal. 5.19.21 Ephes 5 5. inheritance prepared for the Saints as appeareth by manifold testimonies of holy Scripture And for the other the Scriptures plainly testifie that whoremongers hold the direct course which leadeth into hell and euerlasting condemnation Prou. 2.18 and 7.27 and 9.18 so the wise man saith that the harlots house tendeth to death and that her guests are in the depth of hell And the holy Ghost plainely telleth vs that amongst many other hainous sinners the whoremonger shall haue his part in the lake which burneth with fire and brimstone which is the second death Apoc. 21.8 Apoc. 21.8 Now what desperate follie is this for a brutish pleasure which is vaine and momentany to hazard the losse of the eternall ioyes of Gods kingdome And for the quenching of their burning and beastly lust to kindle not onely the flame of Gods wrath but also the dreadful fire of hell wherein they shall eternally bee tormented both in soule and bodie CHAP. VIII That fornication is the cause of many other grieuous sinnes ANd thus haue I shewed that the fornicatour sinneth hainously both in respect of God his neighbour §. Sect. 1. That fornication is the cause of adulterie and all abominable vncleannesse and himselfe Now I am further to prooue that as this sin of whoredome is in it selfe exceeding sinfull so also it is the cause of diuers other grieuous sinnes for when the conscience is defiled with this polluting sinne it is made fit to admit and intertaine the foulest vices and most enormous crimes and such a large breach being made therein it is easily ouerflowed and drowned with a flood of wickednesse More especially fornication is the cause of greater sinnes of the same kinde as for example of adulterie for it is vsually seene by common experience that a young fornicatour maketh an old adulterer and hee who in the prime of his age maketh no conscience of defiling his neighbours childe ripening
heauie curse and malediction for howsoeuer the curse of the law belongeth generally to all transgressors yet in some speciall manner it is denounced against this sinne of Adulterie and therefore the Prophet foretelleth that when they of the captiuitie of Iudah should take vp a fearefull curse against any it should bee in this forme that the Lord would make them like vnto Zedechiah and like Ahab two notable adulterers as appeareth Ier. 29.22 Ier. 29.22 So the Lord saith in his law that when the adulteres had drunke the cursed water is shuld be turned into bitternesse and cause her bellie to swell and her thighe to rot and the woman should be accursed among her people as it is Numb 5.27 Numb 5.27 §. Sect. 7. The punishment of adulterie in the life to come But showeuer the Lord to shew the riches of his mercie to all repentant sinners and to make the impenitent much more vnexcusable doth sometimes forbeare to inflict these punishments vpon adulterers in this life yet will hee most surely and most seuerely punish them in the life to come For if fornicators shall be depriued of the ioyes of heauen and haue their portion in hell fire euen in the lake which burneth with fire and brimstone as before I haue shewed then surely the adulterers whose sinne is much more vnexcusable and hainous shall be plunged into a farre deeper degree of condemnation and be much more exquisitely tormented in those hellish torments And these are those intollerable and eternall punishments which are in so many places of the holy Scriptures denounced against adulterers some whereof I will annex that who so wil may search and examine them 1. Cor. 6.9.10 Gal. 5.19.21 Ephes 5.5 Apoc. 21.8 and 22.15 CHAP. XVII Of the meanes whereby we may be preserued from whoredome ANd thus haue I spoken of the sinnes of vncleannesse §. Sect. 1. The first means is to reclaime our willes from vncleannesse by considering euils which the doe accompanie it both of fornication which is that filthinesse that is committed betweene single persons and of adulterie which is committed betweene married folkes and haue prooued that they are not only hainous sins but also that they are attented vpon with innumerable mischiefes and punished with fearefull punishments both in this life and the life to come Now in the last place I will set downe some meanes whereby wee may be the better inabled to preserue our bodies in puritie and chastitie and bee either restrained or reclaimed from whoredome and vncleannesse The which meanes are either common preseruatiues from all manner of filthie lusts or more proper remedies against adulterie Concerning the former if we would be preserued from whoredome and all manner of filthinesse it behooueth vs first to reclaime our willes and to worke in our hearts and affections an vtter hatred and detestation of this sin so as we may desire nothing more then to be preserued from it if we be yet innocent or at least may be reclaimed if we haue offended For as it is in vaine to prescribe good medicines to such a patient as being in loue with his diseases will not receiue them so it is in vaine to thinke of meanes to preserue vs from sinne if wee still haue a liking of it or of remedies to cure our spiritual diseases if we be not come to an earnest desire and hearty resolution to part with them To this purpose therefore let vs in the first place often meditate with our selues of that which hath been alreadie spoken both concerning the hainousnes of the sinne and the greatnesse of the punishment As for example that it is in a high degree a notorious breach of Gods commandement the transgression whereof is accompanied with a fearefull curse that is is a badge of such an one as God hateth and a notable fruite of the flesh in which whosoeuer liue shall die eternally That he who committeth it grieuouslie sinneth against God his neighbour and himselfe and that in manie respects as hath been shewed That it is a cause also of many other sinnes the least wherof deserueth eternall death That howsoeuer carnall men make it their idoll and chiefe delight yet in truth it is a fearefull punishment of diuers other grieuous sinnes That it selfe also hath many fearefull punishments attending vpon it for it ruineth a mans estate it exposeth his name to infamie and reproch it maketh him a slaue to his owne filthie lusts and a vassall to an odious strumpet it infatuateth the mind and bridgeth vpon the bodie lothsome diseases and vntimely death it subiecteth a man to Gods fearce wrath and causeth impenitencie and hardnesse of heart it setteth the offender vpon a continuall racke and haunteth him like a hellish furie and in a word it dispossesseth him of the ioyes of heauen and casteth him headlong into the lake which burneth with fire and brimstone And if hauing put into the one skole these manifold euils of sinne and punishment we also put into the other the pleasure and profit of this sinne and consider with our selues how that we vndergoe all these mischiefes for the satisfying of our brutish lusts and for the inioying of a vaine short and beastly pleasure it is not possible if wee be not altogether blockish and void of common sense but that we should hate and abhorre this sinne and earnestly labour in the vse of all good meanes whereby we may bee preserued and deliuered from it Now these meanes which may bee vsed for this purpose are manifold §. Sect. 2. The second meanes is to purifie our hearts from filthinesse first wee must labour to purge and purifie our hearts from vncleane lusts as being the verie fountaines of all filthinesse and pollution and to withstand to the vttermost of our power the first motions and inclinations which draw vs vnto this sinne For as Christians ought to bee so farre off from committing these works of darkenes that they should not so much as take their names into their mouthes as the Apostle telleth vs so also they should not giue them the least intertainement into their hearts but as soone as the tentation or motion vnto vncleannes is cast into their mind they are at the first to reiect it as abominable and not to reuolue it in their thoughts nor to fight with these vncleane lusts as it were at handi-blowes but rather by skilfull shunning and auoiding of them For if we suffer them to rest any while in our hearts they will be able to make a strong partie of our owne corruptions and the longer they are retained the more hardly they will be repelled To this purpose Ambrose speaketh Quum alijs vitijs potest exspectari conflictus 1. Cor. 6.18 hanc fugite quia non potest aliter melius vinci Whereas saith he in some other vices wee may abide a conflict wee are to flie from these sins of vncleannesse as being the best meanes to get the victorie ouer them In
persons from vnlawful concupiscence they must learne to ground it not vpon carnall respects as vpon beauty personage riches friends no nor yet vpon their morall vertues and other excellent parts for then the causes being taken away their loue also must needs cease as we find by daily experience in many who hauing married in the burning and almost raging heate of their loue haue afterwards come to as great a lothing one of another when either they find themselues disapointed and vnsatisfied in their hopes or the cause of their loue quite taken away or decaied but they must ground their loue vpon the loue of God and performe it one toward another in obedience to his commandement as also vpon the bond of mariage which nothing can dissolue but death or adulterie wherby there is such a neere vnion betweene them that they are no more two but one flesh so that though all other causes faile yet they are to continue their loue towards them because they are parts of themselues Ephes 5.28.29 and members of their owne bodie And therefore when they are faulty wounded and diseased with infirmities and corruptions they are not to cast them of and to seeke for new changing their true mēbers as it were for woodden legges and armes but ther to vse all good meanes whereby they may bee cured and amended And thus haue I shewed what fornication and adulterie is the hainousnes of the sinnes §. Sect. 10. The conclusion of this treatise and the grieuousnes of their punishments together with the meanes whereby wee may bee preserued from them now it onely remaineth that I earnestly desire the Lord the fountaine of all puritie chastitie and holinesse that hee will with his holie spirit blesse that which I haue deliuered to publike view that it may be effectuall to those that reade it either to restraine them from filthy lusts if yet they bee not defiled with them or to reclaime them from this filthinesse if alreadie they haue beene defiled with it that so they together with all the Saints of God beeing washed and clensed with the liuing waters of his word and spirit may be presented vnto him glorious and vndefiled without either spot or wrinckle and so beeing sanctified may bee admitted as citizens of that pure citie the new Ierusalem and as heires of that glorious kingdome with Christ which his most precious bloudshed hath purchased for vs. The which mercie the Lord vouchsafe vnto vs euen for the same his most deare sonnes sake to whom with the father and his holy spirit be ascribed al glorie and praise power maiestie might and dominion both now and for euermore Amen FINIS A TREATISE WHEREIN THE SINNE OF BRIBERIE IS DISCOVERED and displayed that it may be abhorred and auoided CHAP. I. Of the occasion of this Treatise AS there is great friendship §. Sect. 1. That the sins of couetousnes are most hardly cured and an inseparable league betweene corrupted nature and all manner of sinne whatsoeuer so this inuiolable amitie doth no where more manifestly appeare then betweene it and the sinnes of couetousnesse Wherof it commeth to passe that whereas other sinnes either lurke in corners as being ashamed to shew themselues or hang downe the head when they are discouered and reprooued selfe-guiltinesse taking from them all apologie and excuse these sinnes of couetousnesse are partly so couered and hid out of the sight of the offender with carnall loue and partly so gilded ouer with glorious pretences and as it were fenced in on all sides with excuses which partialitie maketh seeme impregnable that they dare vaunt themselues in open view stand in their owne defence and with an audacious fore-head incounter all opposers yea such sure possession do vices of this nature take of the hearts of men and so strongly are they backed with the multitude and qualitie of the offenders More danger in reprouing sinne then in committing it who all with vnited forces stand vp both by word and example in their defence that commonly the reproofe is made more vnpardonable then the sinne and whilest the vice though vnmasked stareth in mens faces without shame or blushing the reprehender is discountenanced if not persecuted and punished and his reasons are not onely reiected as weake but also exploded as ridiculous Of this we haue an example in our Sauiour Christ himselfe §. Sect. 2. The former point cleered by example for whereas when he sounded the sad tunes of the law against sin in generall and sought to affect the people with this mournfull musicke he onely complaineth that they did not weepe Luk. 7.32 it is said when hee went about to perswade them not to set their hearts vpon the earthly Mammon the couetous Pharises laughed him to scorne Luk. 16.14 So when Ezechiel preached the word of God vnto those whose hearts went after couetousnesse Ezec. 33.31 they gaue him the hearing but when he had said what be could against their sinne they mowed at him with their mouthes and derided him for his labour And so when Paul spake against the Idoll Diana Demetrius and the craftsmen not so much in heat of their deuotion as for the losse of their gaines which they formerly enioyed by making filuer shrines vnto their goddesse A 19.24 were at the hearing of this doctrine filled not onely with anger but also with outragious furie whereby they brought the whole Citie into an vprore and filled it with confusion laying violent hands vpon Paules companions when as the Apostle himselfe was out of the way Neither can Gods Ministers intreating of the like argument expect better successe in these worser times and corrupter age of the world wherein mens goodnes is measured according to their wealth and not their vertue and euerie one esteemed according to the quantitie of his riches without any respect of the meanes whereby he hath compassed them The which was some discouragement vnto me §. Sect. 3. Impudencie of sinne a discouragement to the reprouer intending to speake and write against one particular branch of couetousnesse the sinne of briberie because I feared lest when I had taken all the paines I could in disswading men from this vice I might iustly complaine with the Prophet that I haue spent my strength in vaine and that the word of the Lord is made a reproch vnto me and in derision daylie Ier. 20.8 For who seeth not that this sin of briberie is growne vnto a common practise and vsuall fashion hauing both multitude of offenders to defend it and the greatnesse of the delinquents to grace and countenance it In so much as now it is made a note of a braue minde to receiue great gifts and not to take baser bribes or to stoope vnto euerie sordidous pray Quis nisi mentis inops oblatum respuit aurum Yea now it is counted a signe of inciuilitie not to accept of all proffered kindnesses and a badge of follie and sottish
liuing Whereby it commeth to passe that the people wanting instruction are destroyed for want of knowledge and remaining blinded with ignorance are made an easie pray to bee seduced and mislead into errors and heresies by the Priests Iesuites Papists Brownists Familists and all other sectaries and wicked heretiques Of all which mischiefes the corrupt bribing which is vsed in these dayes is the principall cause for if it were not for the gifts of the purse the gifts of the mind would be respected and preferred But let all such corrupt patrons know that they are no better then sacrilegious theeues in the sight of God and men who by robbing the Church of such liuings which are dedicated and consecrated vnto God for holy vses do make both thēselues and their families liable to Gods heauie plagues and fearfull iudgemēts For if Balthasar was cut off in Gods wrath for drinking in the vessels of the Temple which his predecessor Nebuchadnezer had vniustly brought into his treasurie then what shall become of them who haue not onely the most part of their plate made of Church-mettall but also haue sacrilegiously taken the bread which they eate and the meate and drinke which they continually feede vpon Dan. 5. out of the Churches storehouse If Ananias and Sapphira were smitten with present death for keeping backe part of the price which was raised out of their owne possessions after it was consecrated to the Churches maintenance then what death and condemnation is due vnto them who violently rob and spoile the Church of her owne reuenues and lawfull right vnto which God in his word and good Princes by their lawes haue intitled it and wherewith others tendring more Gods glorie and the flourishing estate of the Church then their owne particular haue richly and religiously endowed it Secondly by this bribing §. Sect. 2. By bribing sufficient Ministers are corrupted euen those Ministers which are able to teach the people are so corrupted that they speake not those things which are profitable but such things as are plausible to their benefactors they daube ouer their faults with vntempered morter promising peace where the Lord denounceth warre and immunitie from punishment when the sword of Gods iudgement is alreadie drawne and readie to strike And of this corruption the Lord accuseth the Priests of Iudah Mich. 3.11 The heads thereof iudge for rewards Mich. 3.11 and the Priests therof teach for hire and the Prophets therof prophecie for money c. CHAP. VI. That the sinne of bribing is most pernicious to the briber himselfe ANd thus it appeareth that the sinne of bribing is pernicious both vnto Church and Common-wealth §. Sect. 1. Bribers depriue themselues of a marke of Gods children Now in the last place it followeth that I shew and prooue that as bribers are bad vnto all others so they are worst of all to themselues in respect of the manifold euils which they bring vpon their owne heads for first as they depriue themselues of a notable signe of the child of God who shall dwell in his holy mountaine and be an inheritour of the kingdome of heauen which is not to receiue rewards against the innocent Psal 15.5 so they take vpon them the marke of destruction and condemnation and carrie as it were vpon their sleeue the badge of a wicked man So it is said Prou. 17.23 Prou. 17.23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement Psal 26.10 And these are the properties whereby Dauid describeth a bloodie or hainous sinner Psal 26.11 In whose hands is wickednesse and their right hand is full of bribes Secondly §. Sect. 2. Bribes blind the eie of the minde corrupt the iudgement wheras men chiefly excell the brutish creatures in the light of reason and in the vse of the vnderstanding and of a sound iudgement gifts and rewards blind the eie of the mind and the affections being therewith corrupted doe so corrupt the iudgement also that they cannot discerne betweene right and wrong truth and falsehood but like beasts follow their sense lusts and passions rather then the direction of their reason and vnderstanding And this argument the Lord himselfe vseth to inforce his prohibition concerning taking of bribes Exod. 23.8 Thou shalt take no gift for the gift blindeth the wise Exod. 23.8 Deut. 16.19 §. Sect. 3. Bribes make men base and sordidous and peruerteth the words of the righteous So Deut. 16.19 Thirdlie if a man suffer himselfe to be corrupted and ouerswaied with gifts and rewards though in his owne nature he be of neuer so generous and free a spirit yet in short time it will make him so base and sordidous that there is no pray of such smal value which will not make him stoope to seaze vpon it no course or carriage so inhumane dishonourable and dishonest which he will not be content to take vse for the inhaunsing of his gaine This the wise man obserued in his owne experience Prou. 28.21 Prou. 28.21 To haue respect of persons is not good for that man will transgresse for a peece of bread And the Lord accuseth the rulers of Ierusalem not onely for peruerting iudgement but also that they were base and sordidous in their bribing polluting Gods name by their iniustice for handfuls of barlie and peeces of bread Ezech. 13.19 Ezech. 13.19 In which respect such corrupt Iudges are fitly compared to a paire of scoles which when they seeme most equall will incline to either side by the addition of the least waight and turne againe to the contrarie side when that waight is ouerpoised with a greater Fourthlie §. Sect. 4. Bribing maketh a man obnoxious to Gods fearefull iudgements 2. King 5.16.21.27 Iob 15.34 this sinne of bribing doth make a man liable and obnoxious to Gods fearefull iudgements both in respect of his person and state Of the former we haue an example in Gehezi who taking an vnlawfull bribe from Naaman had that heauie punishment of lothsome leprosie inflicted both vpon himselfe and all his posteritie and for the other it is said that fire shall deuoure the houses of bribes Iob 15.34 And howsoeuer men thinke by receiuing rewards to peruert iustice and truth to aduance themselues and theirs to great wealth and plentie of all things yet in the end this riches wil melt and vanish away and those who lately flourished in their vniust courses shall be brought into pouertie and calamitie according to the saying of the Wise man Prou. 21.6 Prou. 21.6.7 The gathering of treasure by a deceitfull tongue is vanitie tossed to and fro of them that seeke death 7. The robberie of the wicked shall destroy them for they haue refused to execute iudgement §. Sect. 5. Briberie bringeth Gods curse woe and destruction Deut. 27.25 Esa 5.20.23.24 Fiftlie it bringeth vpon those who are corrupted with it Gods heauie curse and malediction as appeareth Deut. 27.25 Cursed be