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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20760	Foure treatises tending to disswade all Christians from foure no lesse hainous then common sinnes; namely, the abuses of swearing, drunkennesse, whoredome, and briberie. Wherein the greatnes and odiousnesse of these vices is discouered; and the meanes and remedies, which may either preserue, or weane men from them, are propounded. Whereunto is annexed a treatise of anger. By Iohn Dovvname Batcheler in Diuinitie, and preacher of Gods word.	Downame, John, d. 1652.; Downame, John, d. 1652. Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word. aut	1609 (1609)	STC 7141; ESTC S110222	260,958	336

he that taketh a reward to put to death innocent blood It maketh them subiect to that fearefull woe denounced Esa 5.20 Woe vnto them that speake good of euill and euill of good Which put light for darkenesse and darkenesse for light c. 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Yea it bringeth vpon them vtter destruction For as the fire deuoureth the stubble and as the flame consumeth chaffe so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the law of the Lord of hosts and contemned the word of the holie one of Israel As it is vers 24. Lastlie §. Sect. 6. Briberie disinheriteth men of heauen by these bribing courses they disinherite themselues of their heauenly patrimonie and set to sale the kingdome of heauen for earthly and base prifes for they that take rewards against the innocent shall neuer dwell in Gods holy mountaine Psal 15.5 as it is Psalm 15.5 So the question being asked who should dwel with the deuouring fire and with the euerlasting burnings that is with the Lord who is called a consuming fire Deut. 4.24 Heb. 22.29 Deut. 4.24 Heb. 12.29 answere is made Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts c. Hee shal dwel on high Esa 13.15.16 c. as it is Esa 33.15.16 So that he who gaineth by oppression and filleth his hands with bribes can neuer indure Gods glorious presence but shall be consumed like stubble with this deuouring fire To the same purpose is that Pro. 15.27 Prou. 15.27 He that hateth bribes shall line whereby contrariwise is implied that he who loueth bribes shall not liue neither the life of grace in this world nor the life of glorie in the world to come By all which it is cleare and manifest that the briber loseth in his greatest gaine for whilest by his wicked and vniust courses he compasseth some earthly trifles he forgoeth all his title and intrest in Gods glorious kingdome and through his worldly prophanenesse and sottish follie he doth with Esau make sale of his spirituall birthright for a messe of pottage or such like transitorie vanities of like value and lesse necessitie Whilest he prouideth for his bodie hee destroyeth his soule whilest he laboureth after earthly things which are vaine and momentany he loseth heauenly things euen that superexcellent and eternall waight of glorie 2. Cor. 4.17 And whilest he hourdeth vp the rewards of iniquitie and gold which shall perish with him he forgoeth the fruition of the immortall God in whose presence is fulnesse of ioy and at whose right hand are pleasures for euermore Psalm 16.11 Psal 16.11 §. Sect. 7. The conclusion And thus haue I shewed the greatnesse of this sinne of briberie and the manifold euils which it bringeth both to priuate persons and societies to whole cōmon-wealths and to the briber himselfe Now as this sinne is of extraordinarie strength to hold men in subiection vnto it both in regard of the corruption of mans nature which is most prone to intertaine it and in respect of the vniuersalitie of this sinne and the mightie patrons which both countenance it with their practise and defend it with their power so my earnest prayer vnto almightie God is that he wil ioyne with my labours a more then vsuall blessing and an extraordinarie vertue and power of his holy spirit to beate downe this strong hold of sinue and to bring vs in subiection to his will not onelie in things profitable and gaineful but also in those which seeme accompanied with losse and hindrance That so respecting not our owne particular gaine but his glorie and doing him faithfull seruice in this life we may raigne with him in eternall glorie in the life to come The which mercie hee vouchsafe for his Christs sake to whom with the Father and the holie Spirit bee all honour and glorie praise power and dominion now and for euermore Amen FINIS Faults escaped Pag. 84. line 31. reade deridetur p. 101. l. 35. r. sinners p. 111. l. 34. marg r. their p. 124. l. vlt. r. our owne p. 129. l. 36. r. run secretly p. 131. l. 35. r. and labour p. 138. l 6. r. stop p. 144. l. 2. r. theft euen in theft p. 150. l. 5. r. example for the same sin the. p. 174. l. 19. r. by inflicting p. 197. l. 3. r. that they be not p. 200. l. 11. marg r. Eccles 3.4 p. 201. l. 35.36 r. whom they see outwardly p. 203. l. 25. r. vultus A TREATISE OF ANGER VVherein is shewed the lawfull laudable and necessarie vse of iust and holy Anger and what is required thereunto AND AFTERWARDS IS DECLARED what corrupt and vniust Anger is the kindes causes effects and properties thereof together with the preseruatiues and remedies whereby it may be eyther preuented or cured and expelled By IOHN DOVVNAME Batchelar in Diuinitie and Preacher of Gods Word PROV 26.31 Hee that is slow to Anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Citie LONDON Printed by T. E. for William Welby dwelling in Paules-Church-yard at the signe of the Grayhound 1609. TO THE RIGHT Honourable Sir Thomas Egerton Knight BARON of Ellesmere Lord Chancellor of England and one of his Maiesties most honorable priuie Counsell my very good Lord health and prosperitie with increase of all spirituall graces in this life and eternall happinesse in the life to come HAuing had through your Honourable bountie a part of the Lords Vineyarde allotted vnto mee his most vnworthy woorkeman by your Honour his most worthie Steward to the end I should plant and water purge and prune it I thought it my part not onely to performe my duetie in this behalfe in such measure as God enableth mee but also to present vnto your Honour the first fruites of my labour which haue yet offered themselues to publike view to the end that I might thereby both shew my selfe not altogether negligent in our great Lord and Maisters businesse and also giue some token of most obliged dutie and humble thankfulnesse to you his Honourable Steward by whose appointment I haue obtained a place wherein I may imploy my paines whereas otherwise I should eyther haue stood idle in the market place or else beene compelled to haue digged in another mans ground with great labour and little fruite If these my first fruites seeme vnpleasant in your most learned and iudiciall taste eyther impute it to the immaturitie caused by their short time of grouth and small-experienced skill of the Vintager or else consider that they are destinated to a physicall vse for the purging away of choller and therefore though they bee not pleasant in taste yet may they bee profitable in operation Such as they are in all humilitie

estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods

respect then will it gaine vnto them such authoritie that wee shall neuer bee vrged by swearing to confirme our speeches euery one being readie more to esteeme and credit our honest protestation then the deepe oathes of those who accustome their tongues to vaine swearing The fourth meanes to auoide this sinne of vaine swearing § Sect. 7. The fourth meanes is to auoid the companie of vaine svvearers is to shun the companie of such as much vse it because our corrupt nature is easily infected if we doe but breathe in the contagious aire of sinne And as ciuill men liuing amongst a barbarous people quickly lose the puritie of their owne language and haue their speech corrupted with the barbarismes that are daily sounding in their eares so if being religious we haunt the companie of these cursed Edomites who inure their tongues to blasphemous swearing we shal soone forget to speak the pure language of holy Chanaan and corrupt our speech with vaine and wicked oathes And therefore let no man presume vpon his owne strength and flatter himselfe with a vaine conceit that hee so abhorreth this customable swearing that he is in no danger of being corrupted with it though hee frequent such leud companie For there is little hope we shall long firmely stand in such slippery places first because it is iust with God to withdraw his assisting grace from those who tempt him with their presumption and that they who so loue tentations that they wilfully runne into them should also fall and bee ouercome in the day of triall Secondly because by reason of our corruption wee are prone to fall into any sinne for the seedes of all euill remaining in vs will when they seeme dead and rotten reuiue and sprout vp againe when as they are as it were watred and cherished with the wicked examples and incouragements of prophane companions And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president if it be not extinguished by Gods Spirit And lastly because such companie will euen compell vs with a kind of vrgent necessitie to follow their owne practise by denying to giue credit vnto our words vnlesse an oath be added for confirmation for they who accustome their tongues to vaine swearing will hardly beleeue another man without an oath The fifth meanes to make vs leaue this sin of vaine swearing §. Sect. 8. The fift meanes is to meditate on those iudgements vvhich are inflicted on vaine swearers is often to meditate vpon those fearefull iudgements and punishments which are by the Lord threatned and inflicted vpon impious swearers and blasphemers both in this life and the life to come For generally they lie open to all Gods heauie curses and maledictions the fire of Gods wrath shall consume their houses Zach. 5.3 and the Lord will punish them not with ordinarie punishments but will make their plagues wonderfull Deut. 28.58 not only in themselues but also in their posteritie Manifold experience whereof we haue in the examples both of former times and of our owne daies if wee would but obserue the execution of these heauie iudgements vpon these impious blasphemers some dying with outragious burning in their mouthes as though the flames of hell were there alreadie kindled others with swolne tongues distorted mouthes and hellish blacknesse God shewing the foulenesse of their sinne by the vgly deformitie of their punishment Others who had inured their tongues to sweare by the blood and wounds of Christ at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies Others haue died vttering horrible blasphemies with their last breath and so haue been apprehended by the Iudge as it were with their theft about them and sommoned before his iudgement seate whilest they were executing the very act of treason against Gods glorious Maiestie And for conclusion at the day of iudgement when as they shall be arraigned before his tribunall seate and there indicted for their manifold abusing of his glorious name the Lord hath said that hee will not hold them guiltlesse but they shall for euer beare their fearfull condemnation What follie therefore is it yea what more then franticke madnesse for a man to hazard his bodie and soule which are of more worth vnto him then ten thousand worlds to the suffering of all these fearfull punishments both in this life and in the life to come for a vaine and vnprofitable sinne which bringeth good to neither soule nor bodie as before I haue shewed The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin §. Sect. 9. The last means is feruent prayer is feruent and effectuall prayer wherein we are with the Prophet Dauid instantly to desire the Lord that seeing our negligence and carelesnesse is exceeding great Psal 141.3 it would please him to keepe a strait watch ouer vs and so to rule and ouerrule vs with the good motions and effectuall operation of his holy Spirit that we may make precious account of his holy name and carefully auoid the prophanation thereof by vaine swearing And so our suit tending to the aduancement of Gods glorie and to the furthering of our owne spirituall good Ioh. 16.23 1. Ioh. 3.22 Luk. 11.13 wee shall be sure to obtaine our desire if we aske in faith and shew our earnestnesse to obtaine that wee pray for by our constant and conscionable vse of those meanes of which I haue already spoken CHAP. VIII Of the sinne of Periurie ANd thus much concerning the abuse of an oath by vaine swearing § Sect. 1. VVhat periurie is Now wee are to speake of the abuse thereof by false swearing commonly called periurie where first I will shew what periurie is that we may know it and then the greatnes and hainousnesse of this sinne that wee may auoide it For the first Periurie is nothing else but false swearing Or more fullie It is a knowne or imagined vntruth confirmed by oath ioyned with deceit which was either purposed and intended before the oath was made or resolued on afterwards Whereby it appeareth that two things doe alwaies concurre in periurie first the generall matter thereof which is an vntruth and secondly the forme which giueth being vnto it namely a false oath made with purposed and affected deceit or resolued on afterwards Now vntruth is either logicall or morall Logicall when as wee doe not speake as the thing is or when as our speech agreeth not with the thing Morall vntruth is when as wee doe not speake as wee thinke or when as our speech agreeth not with our minde Of the former wee doe not heere speake neither doth it make periurie but onely when it is ioyned with the second whereas the morall vntruth confirmed with an oath is periurie although it be a logicall truth More plainly if I sweare an vntruth being perswaded that it is true it may bee my oath may

ioyne consent of will nor approoue his theeuish courses neither yet doth intend any such thing in his gift but onely the safegard of his life And therefore this continuance in theeuing cōmeth to passe not simply through the gift of the true man but accidentally by reason of the theeues corruption and maliciousnesse who abuseth it vnto sinne And whereas it is further obiected that by swearing secrecie wee sinne because wee hereby indamage the Common wealth and indanger our neighbours to this I answer that this commeth to passe not simply through our secrecie for he might surcease his robbing being concealed and become a profitable member of the Common wealth but if at all it happen it is accidentally quite beside our scope and intention through his owne corruption and maliciousnesse who will not giue ouer his robbing Againe though it be a sinne simply to indamage the Common-wealth and to expose our neighbours vnto danger yet it is no sinne when in a lesser damage is contained a greater benefit Now by sweaing secrecie wee preserue our liues who are profitable members of the Common-wealth and it is a greater benefit to the bodie to preserue a sound and good member then to cut off such a member as is vnsound and rotten If indeede the question were of treason against our Prince and countrie then the obiection were of force for as much as the safegard of the Prince and State is much more highly to bee valued then the preseruing of our owne liues who are but particular members and priuate persons and therefore such an oath being pernicious to our countrie is not to be made to escape the danger of death or if through infirmitie we should yeeld vnto it wee ought not to performe it seeing it being vnlawfull doth not binde the conscience But to returne to our former question of concealing fellons I adde further that by refusing secrecie to saue our liues we shall not at all benefit the Common-wealth seeing their discouerie hereby is rather hindred then furthered for whilest wee liue it only standeth vpon the certaintie of our oath and resolution but being killed by them it becommeth in respect of our reuealing plainly impossible And we after a sort bring vpon the malefactor a kinde of wilfull necessitie of running into a more horrible sinne then he intendeth for where as if wee sweare secrecie he onely falleth into the sinne of theft by denying to keepe his counsell wee vrge him vpon the perill of his owne life to commit the fearfull sinne of murther and to defile himselfe with our innocent blood Neither doe we expose our neighbour vnto the like perill seeing by this secrecie wee intend not the danger of his life but the safegard of our owne of which if for denying secrecie wee suffer our selues to be depriued he is neuer the more priuiledged from danger yea rather he is in greater perill seeing the theefe who before only robbed is now also fleshed in blood Finally though it should be granted that through our secrecie our neighbour by accident should bee indangered yet this doth not make our oath vnlawfull seeing we are to preferre the auoiding of our owne certaine death before the securing of our neighbour from vncertaine perill The fifth question is like vnto the former §. Sect. 11. Whether oaths made through errour do bind the conscience and therefore needeth no long answere namely whether oathes made through error and wrested from vs by deceit and fraud doe binde the conscience vnto performance I answere briefly that they do bind vs if the things we promise by such oathes be lawfull and in our power A plaine example whereof wee haue in the oath which Iosua and the Princes of Israel made vnto the Gibeonites Ios 9.9.15.18 to the making wherof they were drawn by their subtiltie quite against their purpose and meaning which oath for the reuerence of Gods glorious name Iosua and the Princes performed and afterwards being violated by Saul 2. Sam. 21.1.8 it was seuerely punished by God with a grieuous famine and the destruction of seuen of Sauls posteritie The sixth question is §. Sect. 12. VVhether an oath made by the creatures or Idols bind the conscience whether an oath made by the creatures or by Idols and false gods bindeth the conscience To this I answere that such oathes bind the swearer to performance Concerning oathes by the creatures it is apparant seeing it is the question which was betweene Christ and the Pharises for they held that such oathes did not binde to performance but our Sauiour affirmeth the contrarie and yeeldeth this reason because they who sweare by the creatures sweare indirectly by God himselfe Matth. 5.34.35 and 23.21 Qei super lapidem salsum iurat periurus est c. Non te audit lapis loquentem sed punit Deus te fallentem Tom. 10. serm 28. there remaining in them some resemblances of his power and Maiestie Heauen is his throne the earth his footstoole Ierusalem his citie the Temple his house To the same purpose Austine saith that he who sweareth falsly by a stone is periured and that howsoeuer that is not holy by which hee sweareth yet the Lord is holy before whom he sweareth and therfore though the stone heareth him not speake yet God will punish him if he doe deceiue To conclude our simple promise would bind vs to performance and therefore much more being confirmed by an oath The like may bee said of oathes made by Idols §. Sect. 13. Of oathes made by Idols and salse gods and false gods for howsoeuer it is vnlawfull to sweare by them yet whosoeuer hath sworne by them as by true gods he is bound to performe his promise not for the Idols sake but for Gods sake before whom he sweareth not because they are true gods indeed but in that they are so in the swearers opinion and therefore the Turke swearing by Mahomet is periured if he doe not performe his oath and so likewise the Papists swearing by the Idoll of the Masse The seuenth question is whether oathes made in societies and companies to maintaine their statutes and orders §. Sect. 14. Of oathes made in societies and how farre forth they bind the conscience doe bind the conscience and whether those who sweare to such orders are periured if they doe not obserue them To which I answere that amongst these statutes there are some absolute requiring simple obedience some penall and conditionall requiring either performance or submission to vndergoe the mulct and punishment some substantiall and essentiall which are the fundamentall lawes and orders vpon the performance whereof the good continuance and being of the corporation is grounded which being obeyed the societie is preserued but being broken and violated it is ouerthrowne and destroyed Others are ceremoniall tending onely to order and decencie and rather for ornament then for necessitie Now as the lawgiuers require simple and absolute obedience vnto the former kind namely

so should they go no further thē they haue ciuill policie for their guide Heathen Magistrates for their examples and consequently bring vpon their religion the imputation of a meere policie as being both inlarged and bounded with the same libertie and limits but also by shewing the like care and zeale in suppressing and punishing those sinnes of impietie against the first table which are directly committed against the Maiestie of God himselfe of which nature is idolatrie and superstition vaine swearing cursing and periurie prophanation of Gods Sabbaths and such like And so shall they moue the Lord in mercie to look vpon vs to put vp his sword of vengeance which hath been long drawne against vs and to pull backe his punishing hand which a great while hath lien heauie vpon our land by vnusuall sicknesse pestilence and famine and contrariwise to stretch foorth his hand of mercie and goodnesse whereby his blessings and bountifull benefits shall be not only continued but also inlarged and increased both vnto vs and our posteritie So also shall they gather vnto themselues certaine assurance 1. Sam. 2.30 that thus seeking the aduancement of Gods glory the Lord will also honour them and make their name glorious in the sight of the people vnto all posteritie and also that ruling for God in this life they shall raigne with him in euerlasting glorie in the life to come The which mercie the Lord our God vouchsafe for his Sonne our Sauiour Iesus Christ his sake to whom with the holy Spirit three persons and one God infinite in all perfection be ascribed all honour and glorie both now and euermore Amen FINIS A DISSWASION FROM THE SIN OF DRVNKENNES CHAP. I. The occasion of this Treatise AMong many other the excellent gifts §. Sect. 1. Godly discretion necessarie in a good Minister which are required in Gods Ministers to make them compleate and fit for the worke of their Ministerie I haue alwaies thought that spirituall iudgement and discretion deserueth to bee placed in the formost ranke as being an ornament of rare excellencie to beautifie all the rest and as it were Lord high Marshall in the field of vertue which marshalleth and rangeth all other vertues and graces in their fit places so as they may bee most seruiceable vnto the great Commander the Lord of hosts and most profitable for the Church Hereby the man of God being inabled by other gifts and graces as learning zeale pietie and the rest for the worke of the Ministerie is fitted to vse these his abilities to his best aduantage which otherwise would bee vnprofitable and often times rather hinder then further the end of his labours For the Minister of God is the Lords spirituall watchman and therefore it is not enough for him to sit in the watch-tower and to descrie all commers but hee must haue spirituall discretion to discerne friends from enemies and of enemies which are to bee contemned as weake and impotent and which to be incountred as being dangerous and pernicious He is the spirituall Physition of the Church and therefore he must not onely haue skill to make good medicines but also spirituall wisedome to fit these medicines according to the nature and qualitie of his patients diseases He is the Steward of the familie and therefore he must not only haue a liberall hand to giue food to all his fellow seruants but he must also discreetly distribute vnto euery one their portion in fit time and season He is the Lords Gardener and therefore he must not only haue knowledge to discerne betweene flowers and weedes but also discretion to distinguish of times and seasons when it is fit to pull vp the weedes or to let them grow otherwise he shall either pull vp the flowers with the weeds or leauing the roote behinde spend his labour in vaine In a word he is Gods Oratour and Ambassadour vnto his people and therefore hee must not onely be furnished with wise instructions but also he must haue spirituall wisedome and discretion to deliuer his message in season and to haue respect vnto circumstances of time occasion persons and place And this is that speech which the Wise man so much commendeth Prou. 25.11 Prou. 25.11 A word spoken in his place or fitly and in season is like apples of gold and pictures of siluer that is precious and delightfull sweete and profitable It is not therefore sufficient for the well discharging of the worke of the Ministerie that we are able to speake a word of comfort vnlesse we haue discretion to vtter it in time of neede for the raising vp of those who are cast downe and for the refreshing of the faint and wearie for this were nothing else but to giue a potion to a healthie man and to lay a soueraigne plaister vpon the whole skinne It is not enough that we are Bonarges the sonnes of Thunder to bruise and batter stonie hearts and beate downe sinne by denouncing Gods fearfull iudgments if we doe not applie our speech to persons and times and inueigh against those sins with which the people vnto whō we speake are most tainted and corrupted The sinnes of the times ought to be reproued For if speaking to the people we declaime against the sins of the Magistrates or preaching to Englishmen we inueigh against the peculiar sins of the Turkes or Indians or reprehend prodigalitie among the couetous or pride amōg the sordidous or superstitiō among the prophane and irreligious this is not to reprooue but to backbite sinne to fight valiantly in the absence of the enemie and with a strong arme to beate the aire and to contend against a shadow which may spraine a ioynt and for reward mooue scornefull laughter rather then admiration of any true valor yea in truth this is nothing else but to nourish vice with the milke of vertue by religious reproofes to strengthen men in their sins and to make them flatter themselues with a conceit that they are sufficiently vertuous when they are not alike vicious to other men and to lie securely wallowing in those sinnes which are extreme and contrarie to those which are reprooued The consideration whereof made mee who am bound in conscience of my calling to speake and write against sinne and wickednesse to ponder with my selfe what sinnes were most fit to be spoken against as needing in our times and countrie most reproofe and after some deliberation I resolued to inueigh against that beastly sinne of reasonable creatures the sinne of drunkennesse that as much as in me lieth I may disswade all men from this vice which darkeneth the light both of nature grace bringeth vpon the eye of the vnderstanding a temporarie blindnesse and so yeelds men ouer vnto Satan to be led as it were blindfold into all manner of sinne and wickednesse In which argument I hope I shall not spend my time vnprofitably § Sect. 2. Drunkennes aboundeth in our land seeing in our daies this vice more

as anger is cosen germane to madnesse so drunkennesse is a cohabitant and as much as it is better then madnesse because it is of shorter continuance so much it is worse in regard that it is voluntarie for whereas madnesse thrusteth in by violence this is willingly intertained CHAP. III. That the drunkard sinneth hainously against God ANd well doth the vice of drunkennesse deserue to be thus condemned both of God and men §. Sect. 1. The hainousnes of this sinne of drunkennesse and the manifold euils which it containeth seeing it hath in it all respects of euill both the euill of sinne and also the euill of punishment The euill of sinne both as it is in it selfe sinfull and also as it is the cause of other sinnes It is in it selfe sinful as may appeare by a threefold relation which it hath to diuers obiects for the drunkard grieuously sinneth 1. against God 2. against his neighbour 3. against himselfe And of these I will speake seuerally in handling whereof it is not to be expected that I should obserue a distinct proprietie in referring particulars to their generall heads for as much as manie of them are coincident one with another and in a diuers relation may diuersly be referred onely I thought good to propound this diuision that wee may proceed in some order First then the drunkard grieuouslie sinneth against God and that in diuers respects §. Sect. 2. 1. The drunkard grieuously sinneth against God Phil. 3.19 First by committing against him one of the worst kinds of Idolatrie in that he maketh his bellie his god as it is Phil. 3.19 Wherof it is that gluttons and drunkards are vsually called bellie-gods because they better loue it and more diligently serue it and more carefully please it then God himselfe Secondly §. Sect. 3. Drunkennes maketh men vnfit for Gods seruice therby they doe so oppresse the heart loade the stomacke and dull the spirits that they are altogether vnfit to performe vnto God any part of his worship and seruice for if the Lord will be worshipped in spirit and truth how farre are they from worshipping God aright who haue not so much as the vse of their reason and vnderstanding If more then accustomed sobrietie yea sometimes fasting and totall abstinence be required when we powre forth our soules vnto God in prayer that wee may be the better fitted for this holy action how ill are they disposed for this exercise whose stomackes are surcharged and braines distempered with wine and strong drinke If such bee our weakenesse and infirmitie that when we come fasting to the hearing of the word we are often ouertaken with drowsie dulnesse what can be expected of those whose heads are intoxicated with fumes and drunken vapours but blockish deadnesse and more then brutish drowsinesse The consideration whereof should make all Christians abhorre this vice for if it bee esteemed an odious thing that a subiect being to conferre with his Prince about important affaires should come vnto him in his drunkennes how abominable is his practise who being to come into Gods presence either to speake vnto him by prayer or to heare the Lord speaking vnto him in the Ministerie of the word is so oppressed with drinke that hee is more fit to sleepe then to heare or speake and to disgorge his stomack then to powre forth his soule before God Now these actions are not seldome to be performed 1. Thes 5.17 but they must be the Christians continuall exercise and therefore that hee may the better performe them he must obserue continuall temperance and sobrietie Thirdly §. Sect. 4. 3. They gresly abuse Gods creatures they sinne against God in the vngratefull abuse of his creatures for whereas the Lord hath allowed vnto them a large portion and bestowed vpon them his gifts with a bountiful hand to the end that hereby he may mooue them to loue serue and praise him with greater cheerefulnesse they contrariwise abuse these benefits to surfetting and drunkennesse whereby they dishonour God destroy their bodies and soules whollie disable themselues for Gods seruice and are altogether fitted for the seruice of sinne and Satan And thus drunkards sinne directly against the Maiestie of God himselfe The which their sinne is fearefullie aggrauated by the circumstance of time if they then continue in drunkennesse and voluptuous excesse when the Lord by his iudgements and afflictions either threatned or inflicted vpon themselues or their neighbours or the whole Church and common wealth doth call them to fasting mourning and humiliation And this the Lord condemneth in the people of Israel Esa 22.12.13 Esa 22.12.13 And in that day the Lord God of hosts did call vnto weeping and mourning and to baldnes and girding with sackecloth And behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating drinking for to morrow we shal die So Amos 6.6 Amos. 6.6 They drinke wine in bowles and anoint themselues with the chiefe oyntments but no man is serie for the affliction of Ioseph CHAP. IIII. That the drunkard sinneth grieuously against his neighbours and that both publikely and priuately BVt as the drunkard sinneth against God § Sect. 1. How the drunkard sinneth against his neighbours and against the Common-wealth so also against his neighbours and that both generally against the whole Church and common wealth and particularly against priuate persons He that is giuen to this sinne of drunkennes sinneth against the common-wealth in that he so disableth himselfe that he cannot performe any good seruice to his countrie for a drunkard can neither bee good Magistrate nor good subiect seeing hee cannot rule others that cannot rule himselfe nor yet manage well the sword of iustice seeing oftentimes he is so besotted and depriued of the vse of reason that hee can put no difference betweene the sword and the scabberd betweene the innocent and offenders And therefore not vnfitly did the poore woman who had receiued an vniust sentence from Philip King of Macedon in the time of his drunkennesse make her appeale and being demanded to whom shee appealed seeing hee was supreme Iudge I appeale said shee from thee vnto King Philip when he is sober And as he cannot rule so he cannot obey for when the drunkard is scated vpon the ale bench and hath got himselfe betweene the cup and the wall he presently becommeth a reproouer of Magistrates a controller of the State a murmurer and repiner against the best established gouernment and such an insolent pride and ouerweening conceit of his wisedome doe the spirits of wine and strong drinke infuse into him that hee thinketh a whole Court of Parliament may more easilie erre in their long deliberated decrees then he in his present and rash verdict Plutarch Apotheg To this accordeth Plutarchs storie of certaine young men who hauing bitterly inueighed against King Pyrrhus when they were amongst their cups were for this offence brought before him and when