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
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
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
soule and bodie If wee are loth to displease mortall men from whom wee receiue worldly benefits then how much more the euerliuing God in whom wee liue mooue and haue our being Act. 17.28 and from whom we expect all our good both here in this life and the life to come and if wee feare to offend them who haue onely power to kill the bodie and can go no further Matth. 10.28 then how should we tremble and quake to commit these sinnes of vncleannesse whereby he is wrathfully incensed who is able to destroy both bodie and soule in the fire of hell Secondly §. Sect. 2. God punisheth fornication with impenitency and hardnesse of heart the Lord vsually punisheth these sinnes of vncleannes with blindnes of minde hardnes of heart carnall securitie and final impenitencie wherby it commeth to passe that fornicators are hardly reclaimed from this vice but being giuen vp to their owne vile lusts and affections and vnto a reprobate minde they continue in these sinnes not onely in their youth Rom. 1.26.28 but also in old age and euen when their bodies are impotent and disabled their minds are still vncleane and their tongues are exercised in ribald and filthie speeches so hard a thing it is to get out of the bondage of these fleshly lusts when once we are inchained with them To this purpose the wise man saith that the harlots house tendeth to death and her paths vnto the dead All they that goe vnto her returne not againe neither take they hold of the waies of life Prou. 2.18.19 And of this there may bee rendred diuers causes as first because these sins of vncleannes do bring vpon him who is defiled with them such a blockish stupiditie and senselesse sottishnes Pro. 2.18.19 The causes why fornication is accompanied with impenitencie 1. Because whoredome maketh men sottish that hee neuer thinketh of the foulnes of his sinne nor of the manifold mischiefes which doe accompanie it neither yet is capable of any admonition or instruction from others whereby he might be reclaimed for when he is once bewitched with the Syren tunes of these inticing harlots and hath receiued these poysonous potions of beastly pleasures he presently loseth the vse of his reason and vnderstanding and though hee retaineth still his outward shape yet in his heart affections and inward faculties hee is transformed into a brutish or rather blockish creature so that a man may as well with perswasion mooue a senslesse stocke or with reason disswade a dog from following his salt bitches as hee can by any waight of argument withdraw this walking blocke and this talking beast from accompanying his wicked strumpets for either the hidious noyse of his tumultuous lusts do make him deafe to all admonition or these poysonous cups of filthie pleasure doe intoxicate his minde that hee vnderstandeth not what hee heareth or finally the force of lust so violently transporteth his affections and the harlots chaines of alluring inticements do so surely inthrall him that if he heareth and vnderstandeth profitable admonitions and instructions yet he regardeth them not but cannot or will not or therfore cannot because he will not leaue his sinne to which as a voluntarie slaue he is subiected A second cause of their impenitencie is §. Sect. 3. The second cause of the fornicators impenitencie because his fin is committed in secret because their sinne is committed in secret hauing no other witnesse of their fact but God their owne conscience and Satan who hath drawne them to this sinne For as Iob saith The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face Iob. 24.15 and hauing committed wickednesse he wipeth his mouth and saith I haue not committed iniquitie as it is Prou. 30.20 Wherof it commeth to passe Pro. 30.20 that they securely goe forward in their sinne because they want the ordinarie meanes which should bring them to amendment for when as men know not their wickednesse they cannot admonish or reproue them for it nor cure the wounds which were neuer discouered till they fester and rot in their corruptions they are exempted from shame the vsuall companion of sinne and cause of sorrow which oftentimes bringeth that repentance which is neuer to bee repented of They are also hereby priuiledged from punishments inflicted by humane lawes which are the cords of men that draw sinners vnto God and such admonishers as will make the senses conceiue them when the vnderstanding is besotted But let such men know that their secret acting of these workes of darkenesse will little auaile them for what will it profit these offenders that other men are ignorant of their faults when as they are knowne vnto their own consciences who will beare witnesse against them vnto God their Iudge who will condemne them Psal 1 39.11.12 Pro. 5.20 and vnto Satan their accuser and executioner who will torment them What will it aduantage them to shun the shame of men when as at the great day of the Lord their filthinesse being discouered they shall be disgraced before God and the blessed Saints and Angels What will it benefit them to haue escaped humane punishments which might haue reformed them and brought them to repentance when as they shall eternally be tormented in hell fire without hope of deliuerance The last cause of this impenitēcie is the sweetnes of the sin vnto a carnall appetite §. Sect. 4. The third cause of the fornicators impenitencie is the sweetnesse of this sinne to his carnall appetites and the great delight which worldly men take in perpetrating this wickednesse which will hardly suffer them to be weaned from it either with the bitternes of present euils or with the apprehension of future punishments For such neere correspondence and intimate friendship there is betweene the flesh and these fleshly lusts that the carnall man is ready to venture through fire and water and to hazard health and wealth life and lim for the satisfying of his filthie pleasure neither will hee easilie lose that which he hath so deerely bought but will rather endure all extremities then he will part with his sinne which is more deere and sweete vnto him then life it selfe By all which it may plainely appeare that these sinnes of vncleannesse are most pernicious vnto our bodies and soules in that they continue vs in impenitencie which is the certaine forerunner of eternall damnation for howsoeuer the mercies of God are most large and infinite yet are they neuer inlarged to those who continue in their sinnes though the blood of Christ be of an inestimable value yet it neuer procureth pardon for those who are still in loue with their wickednesse and howsoeuer the promises of the Gospell are most generall and indefinite yet are they alwaies limited and restrained with the condition of true repentance Lastly §. Sect. 5. The fornicator is continually tormented with vexation and cause of griefe howsoeuer
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
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
dearest children of God are not priuiledged from them nor any other pardonable sin but onely from the cōtinuing and liuing in them Againe these faithfull seruants of God did not often fall into this sin of drunkennes for Noah fell into it but once and that as it seemeth vpon ignorance because hee did not know the propertie and operation of wine the vse whereof himselfe inuented whereby hee was also the more easilie ouertaken as being ouerioyed when he tasted such excellent fruites of his owne labours And Lot was but twice ouertaken and that by the allurement of his owne daughters to which he was more apt to giue eare because their hearts being oppressed with griefe for the destruction of Sodome the losse of his goods and suddaine death of his wife he tooke more libertie in the vse of these creatures for their comfort and refreshing So that howsoeuer these holy men were ouertaken once or twice with drunkennesse yet they were no drunkards for we must put a difference betweene those who fall into this sinne through infirmitie and those who make it their vsuall practise and consequently these examples serue no better for their excuse who liue and continue in this vice then Peters once denying of his master excuseth them who make a totall and finall apostasie from Christ and his true religion Againe §. Sect. 12. Drunkards abuse the Scriptures let these men know that they horribly abuse the Scriptures when as they harten themselues in their sinnes by the example of the faithfull who haue fallen into the like for the spirit of God hath purposely recorded their slips to shew humaine frailtie that we may not rest vpon our owne strength and Gods infinite mercies in pardoning these grosse offences of his seruants that those who through infirmitie fall into the like sinnes may not despaire of his goodnesse but receiue some refreshing for their fainting soules And finally that wee may bee stirred vp with more care to watch ouer our owne hearts and seeing their falles who haue gone before vs may turne aside from these slipperie places or more warilie looke to our owne footing lest we also slipping come to the like downe-falls There is no Pilot in his right wits when hee seeth sea-markes purposely set to giue warning of rockes sands and shelues whereupon others haue made shipwracke will take occasion thereby to runne his ship vpon them but rather will imploy all his care and skill that by auoiding them he may escape the same danger let vs therefore follow the like practise and seeing these examples are recorded for our learning that hee who thinketh he doth stand may take heede lest hee fall 1. Cor. 10.12 let them not make vs more securely to goe forward in our sinnes but rather mooue vs to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2.12 Phil. 2.12 CHAP. IX The greatnes of their sinne who purposely make others drunke ANd thus haue I not onely shewed the hainousnes of this sinne of drunkennesse §. Sect. 1. The greatnesse of this sinne who make others drunke on set purpose but also haue pulled away from it such couerings of excuses vnder which men labour to hide it and so haue laid open the filthie nakednesse of this vice to the publike view that those who are not addicted thereunto may the more detest it and that those who haue been ouertaken with it may bee mooued seriously to repent for that which is past and for the time to come constantly resolue to leaue and forsake it as being to God odious hurtfull and iniurious to their neighbours and to their owne bodies and soules most pernitious Now for conclusion of this treatise we are briefly to shew that as it is a great sinne to liue in this vice ones selfe so it is no lesse grieuous in the sight of God to be guiltie of anothers drunkennesse In which respect many in our daies fearfully offend Some delight in others drunkennesse and that in a diuers manner for some take delight to see others drunken and make a sport and may-game of their neighbours sinne as though it were fit matter to moue laughter to see God dishonored his name blasphemed his creatures abused and to behold our neighbours nakednesse and as it were from a man transformed into a beast yea in truth in a farre worse condition both in respect of his present state and future danger in that he taketh a readie course to runne headlong into hell It would bee accounted barbarous inhumanitie for a man to laugh and delight himselfe when hee beholdeth another running vpon his swords point or casting himself downe from a high rock or fallen into the fire what therefore is it but horrible impietie to solace a mans selfe in anothers sinne whereby hee is laid open to Gods fearefull iudgements and indangered to suffer eternall torments in the fire of hell Others there are who doe not onely take pleasure in seeing the drunkennesse of their neighbour § Sect. 2. Some vse all meanes to help forward others in drunkennes but also helpe him forward in this wicked course and that both by alluring inticements and also forcible constraint They allure them by giuing them bad example by drinking vnto them in shew of kindnes requiring of them that by imitation they will returne a pledge of the like loue by chalenging them to expresse their loue and honourable respect to their absent friends by drinking carouses to their health and lastly by liberall spending they care not how much for the procuring store of the choisest wines and most inticing drinkes for vnto such a height of wickednesse are men come in these our times that though the wofull teares and pitifull complaints of their poore brethren cannot wring from them one penie for the reliefe of their extreme want or so much as a peece of bread to satisfie their hunger and sustaine their liues yet are they open handed and prodigally liberall in spending their money to make their neighbours drunke that so they may make themselues merrie in beholding their nakednesse But this will make a fearfull reckoning at the day of iudgement when God and their owne consciences shall accuse them of their gracelesse mispending the Lords talents by pinching the hungrie to pamper the full by withholding drinke from the thirstie to make others drunke with too great abundance by denying a penie to the poore needie vnlesse it bee squized out of them by authoritie whereas they are willing prodigally to spend shillings and pounds in these wicked abuses which tend to Gods dishonour and the destruction of their neighbour But howsoeuer this is a high degree of sinne §. Sect. 3. Some compell others to drunkennesse yet there are others in these wretched times who climbe a step higher on this ladder of wickednesse For taking pleasure to see others drunke they do not only allure them to take more then they should but also force and
better fruites then those that want them and hauing long inioyed the bright sunshine of the Gospell which hath cleerelie discouered the workes of darkenesse wee should walke like children of light and not still remaine in the shadow of death with those vnto whom this light neuer shined vnlesse we will make our condemnation more fearefull then theirs when as our knowledge doth serue for no other vse but to aggrauate our sinne And therefore let vs striue to goe as farre before others in a godlie life as we are aduanced aboue them in Gods spirituall priuiledges labour to keepe our bodies much more pure and vndefiled as from all other sins so especially from these polluting sinnes of whoredome and vncleannesse that we may present them holy and vnblameable at the great day of our Lord Iesus Christ when hee shall come in glorie and power to iudge both quick and dead CHAP. II. What fornication is and of the small account which worldlings make of it THe which that we may the rather do §. Sect. 1. The maine scope of this treatise I thought good to intreate of these sinnes of vncleannes and to shew both the hainousnes of them together with the manifold euils which they bring vpon those who are defiled with them to the end that hereby I may moue all men in a iust detestation of this wickednesse either to abstaine from or to leaue and forsake it and the meanes also whereby those who haue so good a purpose may be furthered and helped in this their holy and Christian resolution Now howsoeuer this sinne of vncleannesse is a monster which hath many heads and an euill tree which spreadeth foorth it selfe into many particular branches of wickednesse yet my purpose is but to speake of two of the chiefe which are the vniuersall poisons of the laud and most common corruptions of the times the sinne of fornication which is committed betweene single persons and the sinne of adulterie betweene maried folkes at least on the one partie Concerning the former §. Sect. 2. What we vnderstand by whoredome in this treatise Fornication is that act of vncleannes which is committed betweene a single man with a single woman Where I doe not take fornication in his strict and proper signification in which it signifieth only whoredome or that vncleannes which is committed with a strumpet or common harlot but in this discourse I vnderstand it largely and generally for all kind of filthinesse which is committed betweene single or vnmaried persons whether it bee the deflouring of virgins which is called stuprum or the ordinarie abuse of the same concubine which is termed concubinatus or the defiling of the bodie with a harlot either maid or widow which being once or seldome acted is called fornication or being commonly practised is called scortation or whore-hunting All which sins of vncleannes haue been from time to time amongst many either defended as lawfull §. Sect. 3. Fornication excused as light and veniall Mitio a pud Terentium in Adelph or excused as light and veniall The Heathens held it as a thing indifferent or if at all yet but a slight fault Non est flagitium mihi crede adolescentulum scortaeri neque potare It is not beleeue me saith one any great fault in a young man to whore and drink c. And hence it is that the Apostles writing to the Heathen conuerts forbid them fornication amongst things indifferent Act. 15.20 not because it was so in it selfe but in their account and estimation And the Apostle Paul writing to the Corinthians who had formerly been exceedingly addicted to this vice thought it necessarie to vse many waightie arguments 1. Cor. 6. to proue the hainousnes of this sinne not onely to disswade them from their former filthie practise but also to confute and conuince them of their old error which euen after their conuersion was not vtterly rooted out of their mindes namely that fornication was a thing lawfull and indifferent And in this grosse error were also the whole sect of the Nicolaitans whom Christ himselfe confuteth in his epistle to the Angell of the Church of Pergamus Apoc. 2.14.15 Apoc. 2.14.15 §. Sect. 4. Papists the greatest fauourers of fornication Neither doe the Papists in our owne times come farre behinde them for as they are chiefe patrons and maintainers of the grossest kinds of spirituall whoredome and idolatrie so are they speciall fauourers and vpholders of corporall fornication excusing it as veniall in their doctrine and approuing it as lawfull in their practise in that they maintaine the common stewes amongst them and doe not punish those at all who doe frequent them Yea and not only their grossest Diuines but their refined schoolemen yea euen their holie Thomas herein sheweth himselfe prophane and vnsound Thom. Aquin. Sum. 2.2 quaest 164. art 2.4 Sentent distinct 32. quaest 2. Ancillam for howsoeuer in some places hee condemneth fornication as a mortall sinne yet elsewhere hee saith that Fornicatio non est multum aggerenda propter maius malum vitandum Fornication must not bee much aggrauated for the auoiding of a greater euill And their caution which in latter times is giuen to their holy shauelings Si non casté tamen cautè If ye cannot liue chastly yet commit your whoredome warily is so stale and common that it stinketh and annoieth all Christendome And this is that cup of carnall fornications §. Sect. 5. The extenuating and tollerating of fornication amongst the Papists much increaseth the Popes kingdome wherewith the great whore of Babylon allureth the Kings and inhabitants of the earth to drinke also of the cup of her spirituall whoredome and as it were the great drag-net whereby she catcheth and captiueth more in her idolatries and superstitions then by almost any other meanes whatsoeuer For euery carnall man is ready and willing to imbrace that religion which fauoureth his sinne and tolerateth his wickednesse suffering him quietly to rest in it without trouble of minde or perplexitie of conscience And therefore when gracelesse men being giuen ouer to their vncleane lusts doe resolue to liue in their filthie whoredomes and whilest they professe our religion cannot so doe with any peace of conscience or quiet of mind because we teach according to Gods truth that this sinne of whoredome is hainous in Gods sight that hee who liueth in sinne is the seruant of sinne and child of death that only he who leaueth and forsaketh his sinne findeth mercie and that there can bee no true repentance and consequently no pardon but where there is an vnfained hatred of sinne a subduing and mortifying of the corruption and a rising againe to newnes of life hence it is that they giue ouer the profession of our religion as giuing vnto them no comfort whilest they continue in their wickednesse and being resolued to runne on in their course of vncleannes they adioyne themselues to the Church of Rome where this sin of
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
most easilie taketh hold of euerie thing and is most hardly quenched but herin it is farre more violent and pernicious that whereas wild fire may be extinguished with vinegre or milke this can be quenched only with blood yea with the heart blood There is nothing therfore in the world naturall or artificiall which doth sufficiently expresse this vile affection it onely can bee resembled by the malice of Satan who for no cause maligned God and vs and yet his malice will neuer haue end Vnlesse therfore we would be worse then all things naturall or artificiall yea as bad as the diuell himselfe wee must be either slow to anger or readie to forgiue CHAP. VI. The manifold and great euils which acccmpanie vniust anger ANd so much for the kinds of anger §. Sect. 1. Now wee are to set downe the preseruatiues whereby we may be preserued from this sicknesse of the soule and some medicines to cure vs when we are fallen into it But for as much as it is in vaine to prescribe physicke vnlesse the patient will take it and seeing few or none are willing to take physicke vnlesse they see the necessitie thereof in respect of the dangerousnes of their disease I will first shew the greatnesse and malignitie of this sicknesse of the mind vniust anger and afterwards prescribe the remedies The greatnesse and dangerousnesse of this disease appeareth by those great euils which it worketh The dangerousnes of anger shewed by the euils which it vvorketh and that both priuate and publike The priuate euils concerne either our selues or our neighbours The euils which concerne our selues are incident to the whole man or to his seuerall parts the bodie and the soule The euils which anger bringeth to the whole man are diuers First The euils vvhich anger bringeth to the vvhole man 1. Vniust anger defaceth Gods image It ouerthrovveth peitie Ioh. 4.20 it defaceth in vs the image of God for whereas the image of God doth specially consist in the vertues and graces of the mind anger ouerthroweth them all and first of all pietie which is the chiefe of all and the summe of the first table It extinguisheth the loue of God for how should we loue God whom we haue not seene if we do not loue our neighbour whom we haue seene 1. Ioh. 4.20 And how do we loue our neighbour if vpon no cause or euery trifling cause wee be incensed to iniust anger against him It ouerthroweth the principall part of Gods worship inuocation for if we would compasse the Altar and there offer vp the sacrifice of prayer and thanksgiuing we must first wash our hands in innocencie Psal 26.6 1. Tim. 2.8 Psalm 26.6 And this the Apostle Paul requireth 1. Tim. 2.8 That we lift vp pure hands without anger And our Sauiour Christ cōmandeth that before we offer any gift vnto the Lord we first seeke to be reconciled Matth. 5.23 Matth. 5.23 So long therefore as we continue in our anger we are vnfit to pray as it most manifestly appeareth in the fifth petition where wee desire so to bee forgiuen as wee forgiue and because the Lord would haue vs deepely consider thereof he thinketh it not sufficient to set it downe in the Lords prayer Matth. 6.12 Matth. 6.12 but he againe doth single this out of all other the petitions and inculcates it the second time vers 14.15 verses 14.15 If you forgiue men their trespasses your heauenly father will also forgiue you but if you will not forgiue men their trespasses no more will your father forgiue your trespasses If therefore wee offer vp this prayer vnto God continuing in our anger what doe we else but intreate the Lord that he will continue his anger towards vs A notable place to this purpose we haue Eccl. 28.1.2 c. Eccles 28.1 He that seeketh vengeance shall find vengeance of the Lord and he will surely keepe his sinnes 2. Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes be forgiuen thee also when thou prayest 3. Should a man beare hatred against man and desire forgiuenes of the Lord 4. He will shew no mercie to man who is like himselfe and will he aske forgiuenesse of his owne sinnes 5. If he that is but flesh nourish hatred and aske pardon of God who will intreate for his sinnes 6. Remember the end and let enmitie passe c. It also maketh men notablie sinne against the third commandement by causing them through impatience to fall into cursing and imprecations swearing and blaspheming the name of God It causeth them also grieuouslie to sinne against the fourth commandement by making them vnfit for the exercises of the Sabbath as inuocation and hearing of the word because they who are possessed therewith haue their minds disturbed and distracted either by thinking vpon the iniurie or else of reuenge So that there is not one commandement of the first table which anger doth not notoriouslie violate But as it ouerthroweth the vertues of the first table which respect pietie so also of the second table which respect iustice Jt ouerthrovveth iustice and charitie and first of all iustice it selfe whose generall rule is this Vt suum cuique tribuatur that that bee giuen to euerie one which belongeth to him For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours but also to oppresse them with vndeserued iniuries and vniust reuenge It ouerthroweth also charitie which is the sum of the second table whose generall rule is this That we loue our neighbours as our selues for anger in stead of performing any duties of loue causeth men to bring foorth the fruits of hatred and in stead of louing their neighbours as themselues it maketh them to hate them as their mortall enemies Infinit it were to stand vpon particulars but by this which hath been said it is apparant that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit wherein principally the image of God consisteth Secondlie as it defaceth in vs the image of God §. Sect. 1. 1. Vniust anger maketh men like the diuell so it doth make vs like vnto Satan for hee is the spirit of dissension wrath and reuenge as God is a spirit of loue and peace It is the nature of Satan to delight in rage and furie for he is a murtherer from the beginning Ioh. 8.44 Iohn 8.44 not onely murthering himselfe but prouoking others to murther by filling their hearts with wrath and reuenge And this the Heathens were not ignorant of for they called these wicked spirits which are the authors of anger dissension and reuenge furies because they filled mens minds with furie and madnesse Thirdlie §. Sect. 3. 3. Jt maketh men subiect to Gods anger Mat. 6.14.15 it maketh vs subiect to Gods anger for as wee forgiue others so doth God forgiue vs Matth. 6.14.15 If therefore we retaine our
My heauenly father correcteth me for my good and amendment I will not therefore bee angry with the rod wherewith I am beate but rather looke to the hand which inflicteth the chastisement and I will say with Dauid Psa 139.10 Psal 139.10 I am dumbe and doe not open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry with the staffe wherewith he is beaten and neuer regardeth the smiter and shew my selfe as mad as the dogge who looketh not to the caster but wreaketh his anger by biting the stone Secondly Sect. 2. Our iniuries receiued lesse then our sinnes haue deserued we are to consider that the iniuries which we haue receiued are much lesse then by our sinnes wee haue deserued for they are but light or if not light yet momentary but our sinnes haue deserued infinite and eternall punishments If therefore the Lord vse these earthly rods to correct our sinnes wee are rather to admire his mercy then to be angry at so gentle chastizement let vs therefore looke vpon our sinnes and not vpon our punishment and so shall we patiently beare the iniury offered as sent from God because in respect of him it is no iniury and not as it is inflicted by man and bee ready to follow the example of Dauid who when hee was iniuriously abused by Shemei was not prouoked by anger to take reuenge because he looked not vpon Shemei 1 Sam. 16.10.11 Sect. 3. 3. Meanes to meditate on Christs passion as being but the instrument but vpon God who was the author 2 Sam. 16.10.11 The third meanes to subdue anger by arming vs with patience is to call continually to remembrance the bitter passion and sufferings of Christ for our sinnes For if wee consider how patiently he indured scoffes and reproaches rayling and reuiling buffeting and scourging yea death it selfe and the anger of God more grieuous then death not for any demerit of his but for our sakes we may easily suffer such small iniuries as are offered vnto vs by men Mat. 5.39 Num. 21.8 at our sauiour Christs request seeing vve haue deserued far greater As therefore those vvhich vvere slung vvith the fiery serpents vvere healed if they did looke vp to the brasen serpent vvhich vvas erected to this end so if this fiery serpent of vniust anger haue stung vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vpon the true brasen serpent our sauiour Christ hanging vpon the crosse and suffering the vvrath of God due to our sinnes and so the heate of our vvrath and anger vvill soone be cured and cooled The fourth meanes to vvorke patience and repell anger Sect. 4 4 The necessity of this duty is to consider the necessitie hereof for if the loue of our brethren be not of more force to restraine vs from reuenge then anger to prouoke vs thereunto vve can haue no assurance that we are the Children of God 1 Iohn 3.10 1 Iohn 3.10 15 In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God neyther he that loueth not his brother So Verse 15. Whosoeuer hateth his brother is a man-slayer and no man-slayer hath eternall life abiding in him But some vvill say though I am rashly angry yet may I loue my brother I answer vvith the Apostle 1 Cor 1.3.4.7 1 Cor. 13.4.7 that loue both suffereth long and suffereth all things and therefore they want this loue vvho vvill suffer nothing and be prouoked euery minute nay he saith expresly in the fift verse that loue is not prouoked to anger that is to rash and vniust anger and therefore they are destitute of loue vvho are so easily prouoked Secondly it is most necessary to subdue anger because vvhile vve remaine therein vve can haue no assurance that our prayers are acceptably heard of God not onely because vve pray so to be forgiuen as we forgiue and therefore if we retaine our anger towards our brethren vve pray that God will retaine his towards vs but also because our Sauiour expresly telleth vs That if we doe not remit men their trespasses our heauenly Father will not forgiue vs our sinnes Mat. 6.15 Mat. 6.15 And that with what measure we mete vnto others it shall be measured vnto vs again Mat. 7.2 Mat. 7.2 Let vs remember the parable of the seruant vvho being forgiuen ten thousand talents and after exacting with all crueltie of his fellow seruant an hundred pence vvas cast into the prison of vtter darkenes Mat. 18.23 Mat. 18.23 Mat. 18.23 Whereby thus much is vnderstood that if vve vvill not forgiue iniuries to our brethren seeing the Lord hath forgiuen our infinite hainous sinnes we shall be vsed like that mercilesse and cruell seruant And therefore let vs follow the counsell of the Apostle Ephes 4.32 Eph. 4.32 Be curteous one to another and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue you And so much for the necessity of this duty The fift meanes to arme vs with patience against the assaults of anger Sect. 5. The examples of patience in others is that we propound vnto our selues the examples of others for the looking vpon greene coulour is not more soueraigne for those who are troubled with inflamation of the eyes then the beholding of the clemency and patience of others is for those whose hearts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slow to anger Exod. 34.6 as himselfe describeth himselfe Exod. 34.6 And hereof the Prophet Dauid tasted by often experience and therfore he saith likewise Psal 103.8 9 Psal 103.8 The Lord is full of compassion and mercy slow to anger and of great kindnesse And as he is not easily prouoked to anger so being prouoked his anger lasteth not long for he will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can wee knock at the gate of his mercy but he is ready to open as he hath promised Mat. 7.7 Mat. 7.7 If therefore we would resemble our heauenly father and so approue our selues to be his children we must learne to imitate his patience and long suffering Secondly we are to propound vnto vs the example of our Sauiour Christ the liuely character and expresse image of his father Mat. 11.29 as he exhorteth vs. Mat. 11.29 Learne of me for I am meeke and lowly of hart and you shall finde rest to your soules 1 Pet. 2.22 What this meeknesse was Peter telleth vs. 1 Peter 2.22 Though he were free from sinne and had no guile found in his mouth yet when he was reuiled he reuiled not againe and when he suffered he threatned not Though in respect of his infinite power he was able not onely to haue threatned but
punishment of other sinnes BVt as whoredome is in it selfe a grieuous sin §. Sect. 1. That vvhoredome is in it selfe the punishment of other sinnes and the cause of much other wickednesse so likewise it is accompanied with many grieuous punishments and that both as it is in it selfe a punishment of other sinnes or as it is punished by God with many fearefull iudgements In it selfe it is the punishment of other wickednesse for the harlot as the Wise man saith is like a deepe pit of destruction hee with whom the Lord is angrie namely for their other sinnes shall fall therein as it is Prou. 22.14 and 23.27 So Eccles 7.28 Pro. 22.14 and 23.27 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her By which places is implied that whoredome is like a deepe pit or dungeon into which sinners fall in Gods iust displeasure and the harlot like a strong and mercilesse iaylour which holdeth men in thraldome with whom God is angrie in the chaines of lust out of which they cannot nor desire not to escape Yea in truth the fornicator is in farre worse case then such a miserable captiue for the dungeon taketh away the comfortable light of the Sun and so depriueth him of the vse of bodily sight but fornication blindeth the vnderstanding which is the eie of the soule and taketh away the light of reason as hath been shewed In the dungeon he is stripped of his goods liueth in penurie but by this sin the fornicator strippeth himselfe and like an vnnatural theefe robbeth and spoileth his own state to bestow it vpon harlots til he be brought vnto extreame pouertie Out of the dungeon the captiue cannot escape though hee much desire his libertie out of this lothsome pit he will not escape but remaineth a voluntarie slaue to an odious strumpet and his owne filthie lusts till by death he is brought forth to the bar of Gods iudgemēt to receiue the sentence of eternall condemnation More especiallie whoredome is the punishment of idolatrie §. Sect. 2. VVhoredome is the punishment of idolatrie as it plainly appeareth Rom. 1.23.24 For because the idolatrous Gentiles turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things therefore also God gaue them vp to their harts lusts Rom. 1.23.24 vnto vncleannesse to defile their owne bodies betweene themselues c. So because the Israelites went a whoring after idols therfore the Lord gaue ouer their daughters and spouses to their owne filthie lusts to become harlots and whores and would not restraine them from their whordomes by his fatherlie chastisements Hos 4.12.13 The like experience we haue at this day in the Papists Hos 4.12.13 who because they are the most shamefull idolaters of the whole world therefore being giuen vp of God to their owne vncleannesse they doe also exceede in fornication whoredome and filthie Sodomie as the histories of all times doe plainely testifie and as common fame at this day soundeth their infamie in this behalfe in euery mans eares Secondly §. Sect. 3. VVhoredome is the punishment of the contempt of Gods vvord whoredome is inflicted as a punishment vpon those who are contemners of Gods word and oppose themselues against the Preachers thereof for because men will not suffer themselues to be guided with the light of Gods truth therefore the Lord giueth ouer both them and theirs to be blinded with their owne filthie lusts and to be ouerruled and mislead by their vncleane passions till they fall vnrecouerablie into the sinne of whoredome and because they dishonour the Lord by despising his word hee will cause their wiues and daughters to dishonour them with their fornications and adulterie Of the former we haue an example in the Israelites who when they most contemned Gods word and despised his Prophets did also most exceede in filthie whoredome and in the haters and persecutors of Gods true religion faithfull seruants at this day as namely the Turks Papists and Familists who as they aboue all others contemne the pure and vndefiled word of God so also are they of all other men most stained and defiled with whoredome and all manner of vncleannesse as not onlie Turkie with the large dominions thereof but also Spaine and Italie doe sufficiently testifie and prooue Of the other we haue an example in Amaziah the Priest who because he despised Gods word and opposed against the Prophet Amos had this heauie punishment denounced against him Amos 7.16 Thou saist Amos 7.16 Prophecie not against Israel and speake nothing against the house of Ishak 17. Therefore thus saith the Lord thy wife shall bee an harlot in the citie c. And thus it appeareth that whoredome is the punishment of other sinnes and that no small punishment §. Sect. 4. That whoredome is a fearefull punishment seeing thereby such great sinnes as idolatrie and contempt of religion are punished by the Lord who holdeth some proportion betweene the punishment and the sinne And as it is great in it selfe so in this respect it is more grieuous in that the whoremonger rather esteemeth it his chiefe delight then his punishment and so securely continueth vnder the bondage of it and his other sinnes without sense of smart and consequently without remorse of conscience for when the paine of the punishment exceedeth not the pleasure of the sinne the pleasure doth more delight the malefactors then the punishment doth terrifie them whereof it commeth to passe that hauing a prosperous gale in their opinion to blow them on forwards in their euil courses they are giuen ouer to a reprobate mind and continue in their sinne without griefe or wearinesse CHAP. X. That whoredome is the cause of many grieuous punishments BVt as whoredome is the punishment of other sinnes §. Sect. 1. That God himselfe punisheth whoredome when men winke at it so also it selfe as a grieuous sinne is punished with Gods heauy iudgements And because men who are Gods deputies doe oftentimes winke at it and carelessely passe ouer the due executiō of iustice in the punishment of this sin therefore the Lord oftentimes taketh the cause into his owne hands and proceedeth against these filthy persons not onely as a Iudge and witnesse against them but as the executioner of that iust sentence which himselfe hath pronounced So he saith that he would come neere vnto the Israelites to iudgement and be a swift witnesse against the whoremongers Mal. 3.5 Heb 13.4 Mal. 3.5 and Heb. 13.4 it is said that whoremongers and adulterers God himselfe will iudge Yea so odious is this sinne in the sight of this vpright Iudge that though he bee infinite in mercie yet hee professeth that he could not in his iustice let
this sinne goe vnpunished Ier. 5.7 Ier. 5.7 How shall I spare thee for this thy children haue for saken me c. And though I fed them to the full yet they committed whoredome and assembled themselues by companies in harlots houses c. A notable example of this seuere execution of iustice for this sin we haue Numb 25. Numb 25. where by Gods expresse commandement 24000. were slaughtered for committing whoredome with the daughters of Moab and so the burning heate of their filthie lusts was quenched with a large streame of their owne blood But that we may descend to more particulars §. Sect. 2. That God punisheth fornicators with ponertie and beggerie the sinne of fornication is punished by God both in this life and in the life to come In this life the Lord inflicteth on it both priuate and publicke punishments The punishments which are imposed vpon priuate men are either temporall or spirituall The fornicatour is punished with temporall punishments both in his state person and posteritie in his state hee is punished with pouertie and extreme beggerie for this burning lust is as a consuming fire which deuoureth all the substance and bringeth men of great wealth to such extreme penurie Prou 6.26 that they are as the Wife man saith glad to beg a peece of bread And this commeth to passe first and principally because the curse of God is vpon his state and labours for this sinne Iob 14.18 so that nothing he hath doth prosper nothing he doth well succeedeth vnder his hand Psalm 127.1.2 and partly because his minde is so besotted with his filthie lusts that hee neglecteth his state not caring which end goes forward so hee may enioy his beastly pleasure and partly by reason that this sinne is exceeding costly and though it be most base and brutish yet is compassed and bought at the highest prices For much is spent vpon filthie bawdes and pandors which are their instruments and factors which they vse for the compassing of their desires much is consumed vpon their harlots in gifts and rewards as money apparell iewels ornaments in musicke dancing reuelling feasting and banquetting all which is bestowed to please their strumpets and to inflame their owne lusts which naturally would soone languish and faint if they were not reuiued and anew reinforced by these incitements and prouocations which are the fuell of lust whereby it is kindled and nourished In all which respects the harlot is like vnto a bottomlesse gulph into which men being carried with the tempestuous stormes of their owne lusts and passions doe make shipwrack of their whole estate they in the meane time being neuer the richer vpon whom it is bestowed And this the Wise man obserued in his time Prou. 29.3 He that feedeth harlots wasteth his substance Prou. 29.3 Neither is a wife many children and a great familie so chargeable as one harlot nor so soone bring a man to want and miserie For he that with the prodigall sonne doth banquet and reuell it among harlots will within a while be glad to bee a fellow commoner with swine Luk. 15. and to make a hogstie his dining parlour Secondly the fornicatour is punished in his person §. Sect. 3. God punisheth fornicators with infamie and discredit and that diuersly as first in his name for as hee doth dishonour God many waies by his sinne so doth the Lord cause him to be disgraced amongst men and inflicteth vpon his name and credit such a deepe and incurable wound of dishonour Prou. 6.33 that his reproch shall neuer be put away With this accordeth the saying of the sonne of Syrach chap. 9.9 Eccles 9.9 Euery woman that is an harlot shall be troden vnder foote as dung of euery one that goeth by the way The which although it may seeme a small punishment to those who hauing set their credit to sale are become shamelesse and impudent yet it is farre otherwise with those who are of an ingenuous and honest disposition who as they preferre their life before riches so they make more precious account of their good name then of their liues chusing much rather to die then to outliue their credit and reputation Againe § Sect. 4. The fornicator is made a slaue to his owne lusts the Lord punisheth the fornicatour by making him a wretched slaue not only vnto his owne vncleane lusts but also to filthie harlots For whereas the Lord hath appointed reason as the chiefe viceroy in the little world of man whereby all his parts and members are to be ruled and gouerned as it were obedient subiects the fornicatour ioyning with his basest parts euen his vncleane lusts rebelleth against his lawfull Soueraigne and thrusting reason out of his throne subiecteth himselfe to be gouerned by his vnruly passions and filthie affections In which vsurped tyrannie will only standeth for a law and tumultuous lusts rule and mannage all things according to their owne appetite Whereof it commeth to passe that there is nothing so abominable which is not thought tolerable nothing so shamefull which will cause blushing nothing so dishonest and outragious which they are not readie to act for the pleasing and satisfying of their lusts For howsoeuer things were vnto them free and arbitrarie before they had yeelded themselues as slaues to their vile affections yet when they are once inthronized in their hearts they tyrannically impose vpon them an vnresistable necessitie of obedience To which purpose Augustine saith fitly that Ex voluntate peruersa facta est libido dum seruitur libidini facta est consuetudo Lib. Confess dum consuetudini non resistitur facta est necessitas Peruerse will turneth vnto vnbridled lust and while lust is obeyed there groweth custome and custome being not resisted becommeth necessitie And this slauerie vnto their owne lusts yeeldeth them ouer as vassals and bondslaues vnto another as base a bondage § Sect. 5. The fornicator becommeth a slaue to his harlots euen the miserable thraldome of their filthie harlots who whilest vncleane affections and passions beare any sway in their deuoted vassals hold them after a tyrannicall manner vnder the most slauish and base subiection Her face is to her filthie louer his chiefe heauen her smiles the sun-shine of all his comfort her frownes like blacke clouds threatning a storme and the storme shipwrack her faire speeches like the Syrens songs rauish him with bewitching delight her threats like dreadfull thunderclaps or pearcing darts which wound euen to the very heart Her command is his chiefe law her displeasure his most intollerable punishment If she calleth hee must come if she sendeth her very commaund addeth wings to his haste if she biddeth depart hee dare not abide in her companie though a short absence seemeth vnto him a tedious banishment if she biddeth stay he remaineth vnder her arrest and hath no libertie to depart If she want his purse must bee at her commandement if she