2. The speciall meanes to preserue vs from the sin of drunkennesse let vs set before vs in a generall view the hainousnes thereof and the manifold euils and mischiefes which doe accompanie it of which I haue alreadie spoken as that it is a vice condemned by God and men Christians and Infidels that thereby wee grieuouslie offend God by making our bellies our god by vnfitting and disabling our selues for his seruice by abusing his good creatures which with a plentifull hand hee hath bestowed vpon vs the necessarie vse whereof many better then wee want that thereby we sin in a high degree against our neighbours generally and particularly against the whole Church and common-wealth strangers and familiar acquaintance and most of all against their owne familie that we hereby most grieuously sinne against our selues by making vs vnfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selues into contempt by making our selues the voluntarie slaues of this vice by impouerishing our state and bringing vpon vs want and beggerie by infatuating our vnderstandings and corrupting our wills and affections by deforming disabling weakening and destroying our bodies and bringing our selues to vntimely death by excluding our selues out of the number of Christs members and of those who are regenerate by quenching the gifts of the spirit and strengthening the flesh and the lusts thereof by causing our soules to bee possessed with finall impenitencie which is inseparably accompanied with eternall damnation Let vs also remember that as in it selfe it is most sinfull so also it is a cause of other sinnes and a fruitfull mother of all wickednesse as of the manifold and horrible abuses of the tongue of manie wicked and outragious actions and particularly of those fearefull sinnes of murther and adulterie Let vs also call to minde that as it is the cause of sinne so also of many heauie and grieuous punishments for it maketh a man liable to a fearefull woe and Gods heauie curse it subiecteth his name to infamie and reproch his state to beggerie his bodie to diseases and immature death his soule to senselesse sottishnesse and depriuing the whole man of the ioyes of heauen entreth him into the possession of eternall hellish torments All which being duelie considered may mooue any who hath not onely any dram of religion but euen any naturall reason or but common sense to hate and abhorre leaue and forsake this brutish sinne which being odiously wicked in it selfe is also the cause of so innumerable mischiefes For if those who being diseased with the dropsie will when they are aduised by the wise and faithfull Physition restraine their appetite and refraine from much drinking though by reason of their disease they are continually tormented with an insatiable thirst and that onely to recouer bodilie health and to preserue for a while their temporarie life in the meane time hauing no assurance of attaining vnto their end with all this paines then how much more should those who haue been formerly addicted to this sinne of drunkennesse bridle their appetite and abstaine from excessiue drinking although through their accustomable carousing they haue brought vpon themselues such a necessitie of drinking that it is a torment to forbeare seeing so innumerable euils doe necessarilie accompanie it both in this life and in the life to come which are much more earnestly to bee auoided then many deaths Lastly § Sect. 3. The last means is to auoid the companie of drunkards they who would willingly reclaime themselues from this vice of excessiue drinking must carefully auoide the companie of drunkards And vnto this the wise man perswadeth vs Prou. 23.20 Keepe not companie with drunkards nor with gluttons Prou. 23.20 And the Apostle chargeth vs that if one who is a brother be charged to be a drunkard we should not so much as eate with him 1. Cor. 5.11 1. Cor. 5.11 For if they still haunt this wicked societie after they are recouered of this disease they will easilie through this cōtagious fellowship be againe tainted and fall into a fearefull relapse of their sinne for they will not onely allure them by their example but also draw them with the pretended bond of good fellowship yea vrge and prouoke them with challenges to answere them in their carouses and sometimes with vnkindnes taken and threats of reuenge if they doe refuse and if all this will not mooue them to reenter into their old course they will not sticke after an impudent and impious manner to gibe and scoffe at their new reformation and to lay vpon them the imputation of too austere precisenesse in that they will not follow the practise of their old companions The which motiue although it be of no true force in it selfe yet is there no small strength ministred vnto it by our corruptions for the foiling and ouerthrowing of new conuerts for howsoeuer the wicked are bold in sinne and care not in what companie almost they act their impietie if it bee not within danger of law yet those who haue not receiued a great measure of grace are bashfull and loth to bee seene in any vnaccustomed goodnesse and as if it were some blemish vnto them they are readie to blush if more then ordinarie pietie be laid to their charge or if wicked men doe accuse them of being too religious And thus much I thought good to speake of the sinne of drunkennesse §. Sect. 4. The conclusion of this treatise both to perswade all men to abhorre this vice who are not ouertaken therwith and to disswade those who haue defiled themselues by wallowing in this filthie puddle from persisting in this brutish course The Lord make that which hath been said effectuall to these ends that wee may not only performe the duties of pietie towards him and the duties of righteousnes towards our neighbours but also the duties of temperance and sobrietie toward our selues that so by our Christian liues and conuersation God may bee glorified our brethren edified and we more and more assured of our inheritance amongst Gods Saints in heauen when as we liue as it becommeth his children and seruants here on earth The which grace the God of grace and goodnes vouchsafe vnto vs for his Christs sake to whom with the Father and the holy Spirit be al praise and glorie now and for euermore Amen FINIS A TREATISE AGAINST FORNICATION AND ADVLTERIE WHEREIN IS SHEWED THE hainousnes of these sins the grieuousnes of their punishments and the meanes whereby we may be preserued from them CHAP. I. The sins of the people indanger the Common-wealth AS when the great bodie of the Common-wealth is throughlie purged from the noisome dregs of sinne §. Sect. 1. The sins of the people cause the land to vomit out her inhabitants wherewith it is oppressed and surcharged it sucketh plentifully and as it were with a good appetite Gods liberall gifts and blessings like wholesome food the which
bakers ouen as the Prophet speaketh they inflamed Gods wrath Hos 7.4 and were destroyed with fire and brimstone which rained downe from heauen The filthinesse of the Canaanites caused the land to spue out her inhabitants Leuit. 18.25.28 and to become a pray to their conquering enemies And when the Israelites could not be warned by their example for the same sinne the whole tribe of Beniamin was vtterly destroyed Iud. 20. CHAP. VII That the fornicator sinneth most grieuouslie against himselfe ANd thus haue I shewed that the fornicator in manie respects sinneth against his neighbour §. Sect. 1. The fornicator sinneth against his owne body and that diuersly But as he sinneth against others so most hainouslie against himselfe and that both against his seuerall parts and also against his whole person Hee sinneth against his seuerall parts both his bodie and his soule first against his owne bodie for whereas euery other sinne that a man doth is without the bodie 1. Cor. 6.18 he that committeth fornication sinneth against his owne bodie As the Apostle saith 1. Cor. 6.18 that is other sinnes for the prepetrating of their wickednesse doe abuse some outward obiect as their instrument but the fornicator abuseth his owne bodie to this purpose And thus the fornicator sinneth against his owne body diuerslie first by dishonouring of it for he maketh it being the member of Christ to become the member of an harlot and turneth the honourable Temple of the holy Ghost Pro. 5.8.9 into a filthie brothell and vncleane stewes Secondlie by defiling of it Mat. 15.19.20 Rom. 1.24 for as all other sinnes doe pollute a man so especially the sinne of whoredome for it defileth not onely the person who committeth it but he being defiled like a filthie leper infecteth the aire with his breath and polluteth the whole land where hee dwelleth as appeareth Leuit. 18.25.27 And hence it is that howsoeuer all other sinnes defile and pollute vs yet these sinnes of fornication and whoredome are by a certaine kind of eminencie called the sinnes of vncleannesse and filthinesse because they defile in a peculiar and extraordinarie manner and are also particularly opposed to sanctification and holines as being the sinnes wherby they are most stained and destroyed So 1. Thes 4.3 1. Thes 4.3 This is the will of God euen your sanctification and that ye should abstaine from fornication 4. That euerie one of you should know how to possesse his vessell in holinesse and honor 5. and not in the lust of concupiscence Where the Apostle sheweth that sanctification and fornication holinesse and honor and the lusts of concupiscence cannot possibly dwell together as being contraries without meane and enemies which are vtterly vnreconciliable Thirdly it disableth and weakeneth the bodie turning health into sicknes and many lothsome and pernicious diseases and strength into impotencie and languishing faintnesse for the flame of lust deuoureth and spendeth the vitall moisture and the vnnaturall fire of burning concupiscence consumeth and extinguisheth the naturall heat which is the nurse of strength and fountaine of life So the wise man who was most besotted with this follie saith that he who is addicted to this sinne of vncleannesse giueth his strength vnto women Prou. 31.3 Pro. 31.3 Pro. 5.11 and that hereby hee consumeth his flesh and his bodie Prou. 5.11 And in this respect our countriman Beda calleth it Dulce venenum importuna lues perniciosa potio quae humanum corpus debilitat virilis animi robur eneruat A sweet poyson an vnseasonable consumption a pernicious potion which disableth mans body and weakeneth the strength of a manlie courage So also hee sinneth grieuouslie against his owne soule §. Sect. 2. The fornicator sinneth against his soule for first he subiecteth these faculties of the soule the reason and vnderstanding vnto the base and inferior faculties the filthie lusts and vncleane affections he vtterly infatuateth the vnderstanding and besotteth the iudgement so that they altogether faile not onely in spirituall wisedome but also in the vse of naturall reason and common sense So the Prophet Hosea saith Hos 4 11. that whoredome and drunkennesse steale away the heart Hos 4.11 And the wise man affirmeth that hee that committeth whoredome with a woman is destitute of vnderstanding Pro. 6.32 and 7.7 or as the words signifie without an heart Prou. 6.32 and 7.7 For they who haue suffred their minds to bee blindfolded with the loue of harlots for the satisfying of their filthie lusts runne desperately and as it were headlong into innumerable euils hauing neither vnderstanding to foresee them nor will to preuent them they consume their wealth in maintaining their harlots and bring vpon themselues vnpitied pouertie and extreme want they brand their name with the blacke marke of infamie and reproch and lose their credit and reputation among all the vertuous and religious they are deafe vnto all admonition and so blinded that they cannot discerne the shamelesse behauiour and impudent filthines of their strumpets but being besotted in their loue they are readie to iudge their vices vertues and to giue vnto them the preheminence of all excellencie before all other They become shamelesse in all their courses thinking nothing so filthie which they may not vtter nothing so beastly which they may not act they spend their strength infect their bodies with odious diseases shorten the naturall course of life and damne their owne soules All which mischieuous euils they vndergoe to satisfie their vncleane lusts and to glut themselues with a momentanie and beastly pleasure And this was the cause why Venus the Idol of lust was among the Heathen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stealer of hearts and Cupid was said to bee blind because they who are possessed with this filthie lust lose the light of their vnderstanding and the vse of reason Hence also it is that the sin of whoredome is in the Scriptures by a certaine kinde of eminencie called follie and the fornicators fooles So Sichem whē he defloured Iacobs daughter is said to haue committed follie in Israel Gen. 34.7 and Thamar disswading Ammon from a rape saith that thereby he should become as one of the fooles in Israel So the wise man rangeth the young fornicator in the rancke of fooles 2. Sam. 13.13 Prou. 7.7 I saw among the fooles a young man c. and lest the title of follie should not sufficiently expresse his sottishnes he compareth him to an oxe led to the slaughter vers 22. therby implying that he was not onely a foole but euen brutish in his folly And as the fornicator sinneth against his owne soule by besotting and infatuating his vnderstanding so also by destroying it for as the wise man saith hee that committeth whoredome with a woman hee is destitute of vnderstanding hee that doth it destroyeth his owne soule Pro. 6.32 Pro. 6.32 But as the fornicator sinneth against his seuerall parts §.
that both body and soule may be saued And these are the things required in iust and holy anger which if we obserue our anger will be not onely lawfull but also necessary both for the setting forth of the glory of God and also for the good of our selues and of our neighbours CHAP. II. Of vniust Anger ANd so much for the first part of my text Sect. 1. wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the words following but sinne not that is by falling into corrupt and vniust anger Vniust anger condemned as a great sinne Which vicious affection is not onely here condemned but also in other places of the Scripture as in the 31. verse of this Chapter Let all bitternesse Colos 3.8 and anger and wrath and euill speaking bee put away from you with all maliciousnesse So Col. 3.8 Put ye away all these things Gal. 5.20.21 wrath anger maliciousnesse c. and in the 5. Chapter of the Galathians verse 20.21 it is reckoned among the workes of the flesh which who so follow shall not inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both be cause it is the chiefe meanes and cause which moueth men therevnto as also because it is the murther of the hart and therfore murther in truth in Gods sight who more respecteth the hart then the hands for a man may be innocent before him though his hands haue slaine his neighbour if his hart haue not consented therevnto as appeareth in the old law where Cities of refuge were appointed for such by the Lords owne commandement but if the hart haue consented and desired any way to violate the person of our neighbor which vniust anger alwaies affecteth though our hands are free from the act we are guiltie of murther in the sight of God And this our Sauiour Christ teacheth vs in the exposition of the sixt commandement Mat. 5.22 Mat. 5.22 Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health The generality of this vice of vniust anger Which that we may performe with so much the more vigilant care Let vs further consider that this vice is generally incident to all by reason of our naturall corruption so that there is none so yong nor any so old none so wise nor any so foolish neither male nor female which do not carry this fire in their bosome therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit and the shield of faith they will be in danger of burning Prou. 6.27 for who can carry fire in his bosome and not be burnt Prou. 6.27 But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof Sect. 2 The violence of this turbulent affection for there is scarce any other affection so strong which it doth not easily subdue Loue is said to be stronger then death Can. 8.6 and yet anger if it be once admitted easily ouercommeth it Can. 8.6 for there was neuer any loue so hartie and entire but anger hath subdued it The Father in his anger forgetteth his loue to his child and the child to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring forth the fruits of hatred yea it maketh a man to forget the loue of himself as appeareth by those men who to satisfie their anger violently thrust themselues into imminent dangers of death Nay it maketh a man offer raging violence against such a friend as is more deare to him then his own life as it is euident in the example of Alexander who in his anger slew his friend Clitus whō he loued so entirely that he needs would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heat of the Sunne when we are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts Couetousnes also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may fee in their example who being depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches by them also who despise the meanes of their saluation in comparison of a small worldly trifle and yet anger being once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enimie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incur both in their priuate quarrell and in satisfying by deserued punishment publike iustice The like also may be said of them who by anger being incited to reuenge are content to spend all their substance by prosecuting wrangling suites in Law of little or no importance to the end they may impouerish him also with whom they are offended and so are content to pull the house vpon their owne heads that they may ouerwhelm another vnder the vvaight of the same ruine Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers and to kill themselues for feare of greater torments and yet anger vanquisheth feare many times causing them who would tremble to see anothers vvound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him others intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous Sect. 3. in regard of vs so generall and in respect of it owne nature so strong violent I purpose to intreat of it at large to the end we may learne the better to preuent it or the more easily to subdue it And to this purpose I will first shew what it is and what are the causes and properties thereof secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first The definition of
FOVRE TREATISES TENDING TO DISSWADE ALL CHRISTIANS from foure no lesse hainous then common sinnes namely the abuses of Swearing Drunkennesse Whoredome and Briberie WHEREIN THE GREATNES AND odiousnesse of these vices is discouered and the meanes and remedies which may either preserue or weane men from them are propounded WHEREVNTO IS ANNEXED a Treatise of Anger By IOHN DOVVNAME Batcheler in Diuinitie and Preacher of Gods word ESAY 58.1 Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgressions and to the house of Iacob their sinnes AT LONDON Imprinted by FELIX KYNGSTON for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the Greyhound 1609. TO THE RIGHT HONORABLE IOHN LORD HARRINGTON BARON OF EXTON AND TO THE NOBLE AND VERTVous LADIE his wife I. D. wisheth all increase of grace and true honor in this life and eternall happinesse and blessednesse in the life to come IF euer there were a time Right Honourable wherein Gods Ministers should crie aloude Esa 58.1 and lift vp their voice like a trumpet to tell the people of their transgressions and the house of Iacob of their sinnes then surelie it is now in these our daies and in this our land For howsoeuer the light of the Gospell hath for manie yeeres clearelie shined among vs shewing vnto vs the way of righteousnesse in which we walking may attaine vnto happinesse and the manifold by-paths of error and sinne to the end we may auoid them and though we haue had Gods faithfull Ministers sometimes piping vnto vs the sweete tunes of the Gospell to allure vs vnto holie obedience and sometimes thundring out the dreadfull sound of Gods fearefull iudgements due to sinne to restraine vs from running on in wicked courses yet there is little reformation and amendment but rather we are growne from ill to worse and waxe euerie day more secure and sensuall in our sins And because men haue not imbraced and loued Gods truth nor submitted themselues to bee ruled with this scepter of his kingdome therfore many are giuen vp of God to their own filthie lusts and to a reprobate minde and through the hardnesse of their hearts all the meanes of their conuersion and saluation become not only vneffectuall and vnprofitable but rather cause them to bee more obdurate in their sinnes The resplendent light of the Gospell doth make them more blind so as they goe groping in ignorance euen at noone daies the sound of the word and loud cries of Gods Ministers in their eares calling them to repentance doe make them more deafe to all instruction and admonition the comfortable beames of Gods gracious promises shining vpon their hearts doe not supple and soften them but rather make them more hard and obdurate and as the Apostle speaketh 2. Cor. 2.16 the word of God which in it own nature is the sauor of life vnto life becommeth vnto them the sauour of death to their deeper condemnation And as this is the state of all the who haue sold themselues to worke wickednesse and lie frozen in the dregs of their sinnes so euen the better sort who haue giuen their names vnto Christ haue been so intoxicated with the sweete cups of prosperitie and through long rest peace and plentie haue so rusted in their corruptions that it is to be feared they will not recouer their ancient puritie and brightnesse vntill the file of affliction with an heauie hand hath come often ouer them But neither the crying sinnes of those who are notoriouslie wicked nor yet the grosse corruptions of such as make profession of religion doe cause the state of our land to bee so dangerous and almost desperate as the nice wantonnesse of sinne which maketh it impatient of the least touch for howsoeuer it is in it selfe of the most slauish nature yet is it so backed in these times with the numerous multitude of offenders and so countenanced and befriended by men of best qualitie and greatest power that it is growne to be a matter farre more dangerous to reprooue sin then to commit it especiallie when it is cunninglie acted and plainelie reprehended Gods spirituall Chirurgions may indeede in these times make as manie corrasiues as they will but if they loue their peace and life they must take heed that they doe not apply them for patients wounded with the sores of sinne when they admit them to the cure hold the dagger of reuenge in their hands readie to stab them if they but touch them to the quicke And therefore needs must these impatient patients fester in their corruptions to the verie death of bodie and soule seeing they will by no meanes indure to haue their wounds searched Neuerthelesse all this must not daunt and discourage those whom the Lord hath called to the function of the Ministerie from the performing of their dutie but the more dangerous and desperate their state is who are committed to their charge the more earnest and diligent should they shew themselues in seeking their preseruation For they ought to preferre the spirituall health of those who are by God committed to their cure before their owne temporarie life and being appointed the Lords watchmen the more securely the people sleepe in sinne the louder must they crie till they haue awakened them when they see Gods iudgements approching and readie to seaze vpon them Ezech. 33.7.8 otherwise the people shall die in their sinnes but their blood shall be required at the watchmens hands The consideration of which dutie and the intire loue which I beare to my deare countrie hath made me willing whom the Lord hath vouchsafed this great and excellent calling to beate down as much as in me lieth foure capitall sins of this land prophane Swearing beastly Drūkennes filthie Whordome and corrupting Bribery both because they are so odious and abominable in Gods sight that they make our whole countrie liable to his wrath and to stand indangered to the fearefullest of his iudgements and also because I perceiue that they are not in the wane but in the increase and that like fretting cankers they spread further and further in the body of our State so that if those members which are alreadie infected bee not either cured by Gods Ministers or cut off by his lawfull Magistrates it is to be feared that these sores of sinne will grow desperate and past hope of any cure The which my poore labours I desired should offer themselues vnto the publicke view vnder the safe-guard of you honourable patronage being mooued thereunto both by mine owne loue and your fitnesse my loue towards your Honours being chiefely grounded vpon your loue towards God and to his true religion shewed both in your holy profession and Christian practise hath imboldned me to leaue vnto the world this perpetuall testimonie of your worth and my good-will and maketh me beleeue that these my workes shrowded vnder your names shal find with you kind acceptance not vpon
estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods
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
respect then will it gaine vnto them such authoritie that wee shall neuer bee vrged by swearing to confirme our speeches euery one being readie more to esteeme and credit our honest protestation then the deepe oathes of those who accustome their tongues to vaine swearing The fourth meanes to auoide this sinne of vaine swearing § Sect. 7. The fourth meanes is to auoid the companie of vaine svvearers is to shun the companie of such as much vse it because our corrupt nature is easily infected if we doe but breathe in the contagious aire of sinne And as ciuill men liuing amongst a barbarous people quickly lose the puritie of their owne language and haue their speech corrupted with the barbarismes that are daily sounding in their eares so if being religious we haunt the companie of these cursed Edomites who inure their tongues to blasphemous swearing we shal soone forget to speak the pure language of holy Chanaan and corrupt our speech with vaine and wicked oathes And therefore let no man presume vpon his owne strength and flatter himselfe with a vaine conceit that hee so abhorreth this customable swearing that he is in no danger of being corrupted with it though hee frequent such leud companie For there is little hope we shall long firmely stand in such slippery places first because it is iust with God to withdraw his assisting grace from those who tempt him with their presumption and that they who so loue tentations that they wilfully runne into them should also fall and bee ouercome in the day of triall Secondly because by reason of our corruption wee are prone to fall into any sinne for the seedes of all euill remaining in vs will when they seeme dead and rotten reuiue and sprout vp againe when as they are as it were watred and cherished with the wicked examples and incouragements of prophane companions And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president if it be not extinguished by Gods Spirit And lastly because such companie will euen compell vs with a kind of vrgent necessitie to follow their owne practise by denying to giue credit vnto our words vnlesse an oath be added for confirmation for they who accustome their tongues to vaine swearing will hardly beleeue another man without an oath The fifth meanes to make vs leaue this sin of vaine swearing §. Sect. 8. The fift meanes is to meditate on those iudgements vvhich are inflicted on vaine swearers is often to meditate vpon those fearefull iudgements and punishments which are by the Lord threatned and inflicted vpon impious swearers and blasphemers both in this life and the life to come For generally they lie open to all Gods heauie curses and maledictions the fire of Gods wrath shall consume their houses Zach. 5.3 and the Lord will punish them not with ordinarie punishments but will make their plagues wonderfull Deut. 28.58 not only in themselues but also in their posteritie Manifold experience whereof we haue in the examples both of former times and of our owne daies if wee would but obserue the execution of these heauie iudgements vpon these impious blasphemers some dying with outragious burning in their mouthes as though the flames of hell were there alreadie kindled others with swolne tongues distorted mouthes and hellish blacknesse God shewing the foulenesse of their sinne by the vgly deformitie of their punishment Others who had inured their tongues to sweare by the blood and wounds of Christ at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies Others haue died vttering horrible blasphemies with their last breath and so haue been apprehended by the Iudge as it were with their theft about them and sommoned before his iudgement seate whilest they were executing the very act of treason against Gods glorious Maiestie And for conclusion at the day of iudgement when as they shall be arraigned before his tribunall seate and there indicted for their manifold abusing of his glorious name the Lord hath said that hee will not hold them guiltlesse but they shall for euer beare their fearfull condemnation What follie therefore is it yea what more then franticke madnesse for a man to hazard his bodie and soule which are of more worth vnto him then ten thousand worlds to the suffering of all these fearfull punishments both in this life and in the life to come for a vaine and vnprofitable sinne which bringeth good to neither soule nor bodie as before I haue shewed The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin §. Sect. 9. The last means is feruent prayer is feruent and effectuall prayer wherein we are with the Prophet Dauid instantly to desire the Lord that seeing our negligence and carelesnesse is exceeding great Psal 141.3 it would please him to keepe a strait watch ouer vs and so to rule and ouerrule vs with the good motions and effectuall operation of his holy Spirit that we may make precious account of his holy name and carefully auoid the prophanation thereof by vaine swearing And so our suit tending to the aduancement of Gods glorie and to the furthering of our owne spirituall good Ioh. 16.23 1. Ioh. 3.22 Luk. 11.13 wee shall be sure to obtaine our desire if we aske in faith and shew our earnestnesse to obtaine that wee pray for by our constant and conscionable vse of those meanes of which I haue already spoken CHAP. VIII Of the sinne of Periurie ANd thus much concerning the abuse of an oath by vaine swearing § Sect. 1. VVhat periurie is Now wee are to speake of the abuse thereof by false swearing commonly called periurie where first I will shew what periurie is that we may know it and then the greatnes and hainousnesse of this sinne that wee may auoide it For the first Periurie is nothing else but false swearing Or more fullie It is a knowne or imagined vntruth confirmed by oath ioyned with deceit which was either purposed and intended before the oath was made or resolued on afterwards Whereby it appeareth that two things doe alwaies concurre in periurie first the generall matter thereof which is an vntruth and secondly the forme which giueth being vnto it namely a false oath made with purposed and affected deceit or resolued on afterwards Now vntruth is either logicall or morall Logicall when as wee doe not speake as the thing is or when as our speech agreeth not with the thing Morall vntruth is when as wee doe not speake as wee thinke or when as our speech agreeth not with our minde Of the former wee doe not heere speake neither doth it make periurie but onely when it is ioyned with the second whereas the morall vntruth confirmed with an oath is periurie although it be a logicall truth More plainly if I sweare an vntruth being perswaded that it is true it may bee my oath may
any worldly benefit then that by such an oath we should suffer God to be dishonoured and our neighbour to lose himselfe To this purpose Augustine speaketh Whosoeuer saith he prouoketh another to sweare Qui hominem prouocat ad iurationem scit eum falsum iuraturū vincit homicidā c. Aug. de decoll Ioan. Bapt. ser 11. Tom 10. Scrm. de Periurijs Jlle enim se suo periurio interimit sed isie manum inter ficientis pressit impressit knowing that he will sweare falsly he is worse then a murtherer because a murtherer killeth but the bodie this the soule yea two soules at once his whom hee prouoketh to sweare and his owne Doest thou know that to be truth which thou affirmest and that false which he auoucheth and yet vrgest him to sweare Behold he sweareth forsweareth and perisheth And what hast thou found hereby yea thou hast lost thy selfe who wouldest be no otherwise satisfied but by his destruction And in another place He that inforceth one to sweare whom he knoweth will sweare falsely is a murtherer for he killeth himselfe with his periury but the other thrusteth and helpeth forward the hand of the selfe murtherer But yet a Magistrate may lawfully put such an one to his oath if the execution of law and course of iustice doe so require For better it is that a priuate man should perish Fiat institia ruat coelum then that the publike administration of law and iustice should be stayed and hindred neuerthelesse the Magistrate ought in this case to forbeare the imposition of an oath if the truth may by any other possible meanes be cleared and iustice executed and if not yet he is grauely and religiouslie to admonish the partie of the waightines of an oath the hainousnesse of the sinne of periurie and fearefulnes of the punishment which doth attend it and so hauing done his best to preuent it he is to leaue the partie to himselfe and the euent to God CHAP. XI Reasons to disswade from the sinne of periurie ANd so much concerning the former part of this treatise wherein I haue shewed what periurie is and the kinds therof and withall haue cleared diuers questions whereby we may the better discerne the nature of this sinne and when it is committed Now in the second part I will briefly set downe some reasons to disswade all men from this sin which is so dishonorable to God and so pernicious vnto mankind all which I will reduce to these two heads the first whereof is the hainousnes of the sinne the second is the grieuousnes of the punishment which doth accompanie it The hainousnes will appeare both in it owne nature §. Sect. 1. 1. Because periurie is odious vnto God and also in the euill effects and fruits thereof That in it owne nature it is a grieuous sinne may hereby be made manifest first because it is odious and abominable both in the sight of God and men That the Lord abhorreth this sinne of periurie it plainly appeareth Zach. 8.17 Zach. 8.17 Let none of you imagine euill in your hearts against his neighbour and loue no false oath for all these are the things that I hate saith the Lord. And hence it is that the Lord in his law hath so straitly forbidden this sinne Leuit. 19.12 Ye shall not sweare by my name falsly Leu. 19.12 neither shalt thou defile the name of thy God For the transgression of which law Ier. 7.9 the Iewes are sharply reprooued and condemned Ier. 7.9 Will you steale murther and commit adulterie and sweare falsly and burne incense vnto Baal c. Wherewe may obserue that howsoeuer the sonnes of Belial so lightly esteeme of this sinne that they will not sticke to sell a false oath at the least price yet the Lord counteth it an hainous sinne and therefore hee rangeth it in this place amongst those capitall crimes of theft murther adulterie and idolatrie So also this is odious vnto men §. Sect. 2. 2. Periurie is odious vnto men and that not onely faithfull Christians amongst whom a periured person loseth the reputation of religion and the true feare of God yea euen of ciuilitie and common honestie and is for euer branded with the blacke marke of a prophane person who neuer after is to be credited in his words and deeds but also vnto the Heathens Turkes and Pagans for howsoeuer these men are but dimme sighted in the morall duties of honestie betweene man and man hauing onely the obscure light of corrupted nature to be their guide and euen almost starke blind in the duties of pietie towards God yet haue they abhorred this sinne of periurie and counted it worthie of the seuerest punishment One saith Agesilaus Apud Aelian lib. 14. de var. histor Pericles Plutarch in apotheg that men by no meanes more prouoke the wrath of the diuine Maiestie then by rash violating of an holy oath Another being importuned by a respected friend to affoord him a false oath answered that he could bee his friend no surther then vsque ad aras vnto the altar meaning that no friendship should make him sweare a false oath at the altar in the presence of their gods A third being set at libertie rather than he would breake his oath Regulus Cic. lib. 3. de offic returned againe vnto his mortall enemies expecting nothing else but exquisite torments Secondly §. Sect. 3. The manifold euils contained in periurie 1. Lying the outragious wickednes of this sinne appeareth by the manifold euils which it containeth for it is a hellish monster compounded of many hainous sinnes the least whereof is by it selfe damnable As first the grossest kinde of lying which is not onely auouched but also impudently outfaced with an oath and this alone as it excludeth those who vse it out of the ioyes of heauen Apoc. 21.15 and 21.8 For without shall bee whosoeuer loueth or maketh lies so also it purchaseth them a part in the lake which burneth with fire and brimstone as appeareth Apoc. 22.15 and 21.8 Secondly it containeth in it guile and deceit §. Sect. 4. 2. Guile and deceit and that in the highest kinde and most pernicious for when deceit and falshood come masked and disguised vnder a religious oath which is the rich robe and precious ornament of truth and iustice men not onely doe lie open vnto it to be deceiued and abused by it after an ordinarie and voluntarie manner but also are intangled therewith by a kinde of vnauoideable necessitie it being altogether vnlawfull without most apparant cause to call the deceiuers assertions and promises into question when as they are confirmed with a witnesse aboue exception and ratified with the authoritie of God himselfe As therefore the Lord is the auenger of all kinde of fraud as it is 1. Thes 4.6 1. Thes 4.6 so especially of this wherby himselfe is so much dishonoured and as all manner of deceit is abominable vnto him
King 8.63 Nehem. 8.10 we haue an example in the dedication of the Temple 1. King 8.63 and at the restoring of the law Nehem. 8.10 And of the latter in that mariage feast which Christ graced with his presence when he forbad not the liberall vse of wine but contrariwise himselfe miraculously turned water into wine that the feast might be furnished with sufficient plentie Ioh. 2.7 Iohn 2.7 But heere also euerie man is to measure and stint his appetite and so to obserue friendship and amitie as that he doe not neglect Christian sobrietie and temperance and because particular rules for direction cannot bee set downe in this behalfe in regard that one mans stomacke and health requireth a larger allowance and another mans is satisfied and contented with lesse therefore we are to keep vs to the generall rules that is that wee doe not abuse these creatures vnto surfetting and drunkennesse nor yet so glutte and ouercharge our selues that thereby we be disabled from performing any action of pietie and Christianitie as hearing the word prayer holy conference or else the duties which we ought to performe in our particular callings CHAP. II. That drunkennesse is a vice condemned by God and man ANd thus much for the lawfull vse of these creatures §. Sect. 1. Of drunkennes and what it is whereby it appeareth that howsoeuer the abuse is hatefull yet their lawfull vse is not to be reiected neither are we to approue Lycurgus practise who because the people were addicted to drunkennesse caused all the vines in the countrie to bee cut downe and spoiled for hee should haue done better as Plutarch saith if hee had digged a well neere vnto euery vineyard Plutarch de audiend Poetis that the hot furie of Bacchus might bee tempered and corrected with the milde coolenesse of the watrie Nymphs Now contrariwise they are abused when as they are spent in drunkennesse intemperancie and excesse For men sinne in the abuse of these creatures two waies first by drunkennesse when by immoderate swilling and tipling they are depriued of the vse of their reason vnderstanding and memorie so as for the time they become like vnto beasts Secondly by excesse when as they addict themselues to much drinking and make it their vsuall practise to sit at the wine or strong drink neither are they alone to be esteemed as drunkards who depriue themselues of the vse of reason and become brutish but those who take their chiefe pleasure in drinking and carousing though their braine will beare it without any great alteration as afterwards shall appeare And thus you see what drunkennesse is §. Sect. 2. Drunkennesse condemned as a great sinne 1. by God himselfe Which that wee may auoide and abhorre wee are to know that it is condemned as a great euill and hainous transgression both in the high court of heauen and in the inferiour courts of mens consciences The Lord chiefe Iustice of heauen and earth hath pronounced his sentence of eternall woe and malediction against those who are found guiltie of this crime as appeareth Esa 5.11 Esa 5.11 Woe vnto them that rise vp early to follow drunkennesse and vnto them that continue vntill night till the wine doe inflame them Esa 28.1 c. So Esa 28.1 Woe to the crowne of pride the drunkards of Ephraim c. Which fearfull woe that it might not bee inflicted vpon his subiects hee hath admonished them to auoide the sinne that so they may escape the punishment Luk. 21.34.21 So Luk. 21.34 Take heed to your selues lest at any time your hearts bee oppressed with surfetting and drunkennesse and cares of this life and lest that day come vpon you at vnawares And Ephes 5.18 Eph. 5.18 Be not drunke with wine wherein is excesse And thus you see what fauour this vice findeth at the barre of Gods iudgement §. Sect. 3. 2 Jt is condemned by mē 1. by Christians Neither hath it any more countenance or allowance in the court of mens consciences for all men both Christian and Heathen by the cleere shining light of grace and the twilight of nature haue condemned drunkennesse as an odious vice Adsacras virg Augustine saith that ebrietas est flagitiorum omnium mater culparumque materia c. Drunkennesse is the mother of outrages the matter of faults the roote of crimes the fountaine of vice the intoxicater of the head the quelling of the senses the tempest of the tongue the storme of the bodie the shipwracke of chastitie losse of time the voluntarie madnesse the ignominious languor the filthinesse of manners the disgrace of life the shame of honestie the corruption of the soule And again Ebrietas est blandus daemon dulce venenum suaue peccatum quam qui habet seipsum non habet quam qui facit peccatum non facit sed totus est peccatum Drunkennesse is an alluring diuell a pleasing poyson a sweete sinne which who so keepes loseth himself and which who so doth may be said not so much to sinne as to bee turned into sinne Lib. de Poenit. And in another place Ebriosus cum absorbet vinum absorbetur à vino abominatur à Deo despicitur ab angelis decidetur ab hominibus destituitur à virtutibus confunditur à daemonibus conculcatur ab hominibus When the drunkard deuoureth wine hee is deuoured of wine he is abominable to God despised of the angels scorned of men abandoned of vertue confounded by the diuels trampled vnder mens feete Chrysostom asketh this question Tom. 5. col 14. Quid ebrietate miserabilius c. What is more miserable then the sinne of drunkennesse seeing the liuing creature by drunkennesse becommeth as it were dead It is a voluntarie diuell a disease without pardon a crime without excuse the common opprobrie of nature c. It were ouer long to recite all which is spoken by holy men to this purpose but this shall serue for a taste But it is no marueile that Christians haue cleerely discerned the vglinesse of this vice §. Sect. 4. 2 By Heathens and Pagans being illuminated by the light of Gods word seeing the Heathens themselues haue discouered the foulenesse of it by the light of nature Pittacus made a law Laert. lib. 1. c. 5. that whosoeuer committed any crime in the time of his drunkennesse should receiue double punishment Solon enacted that if the Prince were found drunken Patric de regn lib. 6. he should be punished with death It was ordained as a law amongst the Indians Alex. ab Alex. lib. 3. cap. 11. that if any woman would venture to kill that King who was giuen to drunkennesse should for her reward marrie his successor Seneca calleth drunkennesse Epist 83. a voluntarie madnesse affirming it 〈◊〉 bee a sottish follie not to know the measure of a mans owne stomacke Plutarch saith that euery modest and honest man will auoid drunkennesse Plutarch moral tom 2. de Garrul because
as anger is cosen germane to madnesse so drunkennesse is a cohabitant and as much as it is better then madnesse because it is of shorter continuance so much it is worse in regard that it is voluntarie for whereas madnesse thrusteth in by violence this is willingly intertained CHAP. III. That the drunkard sinneth hainously against God ANd well doth the vice of drunkennesse deserue to be thus condemned both of God and men §. Sect. 1. The hainousnes of this sinne of drunkennesse and the manifold euils which it containeth seeing it hath in it all respects of euill both the euill of sinne and also the euill of punishment The euill of sinne both as it is in it selfe sinfull and also as it is the cause of other sinnes It is in it selfe sinful as may appeare by a threefold relation which it hath to diuers obiects for the drunkard grieuously sinneth 1. against God 2. against his neighbour 3. against himselfe And of these I will speake seuerally in handling whereof it is not to be expected that I should obserue a distinct proprietie in referring particulars to their generall heads for as much as manie of them are coincident one with another and in a diuers relation may diuersly be referred onely I thought good to propound this diuision that wee may proceed in some order First then the drunkard grieuouslie sinneth against God and that in diuers respects §. Sect. 2. 1. The drunkard grieuously sinneth against God Phil. 3.19 First by committing against him one of the worst kinds of Idolatrie in that he maketh his bellie his god as it is Phil. 3.19 Wherof it is that gluttons and drunkards are vsually called bellie-gods because they better loue it and more diligently serue it and more carefully please it then God himselfe Secondly §. Sect. 3. Drunkennes maketh men vnfit for Gods seruice therby they doe so oppresse the heart loade the stomacke and dull the spirits that they are altogether vnfit to performe vnto God any part of his worship and seruice for if the Lord will be worshipped in spirit and truth how farre are they from worshipping God aright who haue not so much as the vse of their reason and vnderstanding If more then accustomed sobrietie yea sometimes fasting and totall abstinence be required when we powre forth our soules vnto God in prayer that wee may be the better fitted for this holy action how ill are they disposed for this exercise whose stomackes are surcharged and braines distempered with wine and strong drinke If such bee our weakenesse and infirmitie that when we come fasting to the hearing of the word we are often ouertaken with drowsie dulnesse what can be expected of those whose heads are intoxicated with fumes and drunken vapours but blockish deadnesse and more then brutish drowsinesse The consideration whereof should make all Christians abhorre this vice for if it bee esteemed an odious thing that a subiect being to conferre with his Prince about important affaires should come vnto him in his drunkennes how abominable is his practise who being to come into Gods presence either to speake vnto him by prayer or to heare the Lord speaking vnto him in the Ministerie of the word is so oppressed with drinke that hee is more fit to sleepe then to heare or speake and to disgorge his stomack then to powre forth his soule before God Now these actions are not seldome to be performed 1. Thes 5.17 but they must be the Christians continuall exercise and therefore that hee may the better performe them he must obserue continuall temperance and sobrietie Thirdly §. Sect. 4. 3. They gresly abuse Gods creatures they sinne against God in the vngratefull abuse of his creatures for whereas the Lord hath allowed vnto them a large portion and bestowed vpon them his gifts with a bountiful hand to the end that hereby he may mooue them to loue serue and praise him with greater cheerefulnesse they contrariwise abuse these benefits to surfetting and drunkennesse whereby they dishonour God destroy their bodies and soules whollie disable themselues for Gods seruice and are altogether fitted for the seruice of sinne and Satan And thus drunkards sinne directly against the Maiestie of God himselfe The which their sinne is fearefullie aggrauated by the circumstance of time if they then continue in drunkennesse and voluptuous excesse when the Lord by his iudgements and afflictions either threatned or inflicted vpon themselues or their neighbours or the whole Church and common wealth doth call them to fasting mourning and humiliation And this the Lord condemneth in the people of Israel Esa 22.12.13 Esa 22.12.13 And in that day the Lord God of hosts did call vnto weeping and mourning and to baldnes and girding with sackecloth And behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating drinking for to morrow we shal die So Amos 6.6 Amos. 6.6 They drinke wine in bowles and anoint themselues with the chiefe oyntments but no man is serie for the affliction of Ioseph CHAP. IIII. That the drunkard sinneth grieuously against his neighbours and that both publikely and priuately BVt as the drunkard sinneth against God § Sect. 1. How the drunkard sinneth against his neighbours and against the Common-wealth so also against his neighbours and that both generally against the whole Church and common wealth and particularly against priuate persons He that is giuen to this sinne of drunkennes sinneth against the common-wealth in that he so disableth himselfe that he cannot performe any good seruice to his countrie for a drunkard can neither bee good Magistrate nor good subiect seeing hee cannot rule others that cannot rule himselfe nor yet manage well the sword of iustice seeing oftentimes he is so besotted and depriued of the vse of reason that hee can put no difference betweene the sword and the scabberd betweene the innocent and offenders And therefore not vnfitly did the poore woman who had receiued an vniust sentence from Philip King of Macedon in the time of his drunkennesse make her appeale and being demanded to whom shee appealed seeing hee was supreme Iudge I appeale said shee from thee vnto King Philip when he is sober And as he cannot rule so he cannot obey for when the drunkard is scated vpon the ale bench and hath got himselfe betweene the cup and the wall he presently becommeth a reproouer of Magistrates a controller of the State a murmurer and repiner against the best established gouernment and such an insolent pride and ouerweening conceit of his wisedome doe the spirits of wine and strong drinke infuse into him that hee thinketh a whole Court of Parliament may more easilie erre in their long deliberated decrees then he in his present and rash verdict Plutarch Apotheg To this accordeth Plutarchs storie of certaine young men who hauing bitterly inueighed against King Pyrrhus when they were amongst their cups were for this offence brought before him and when
constrained in their old age to drinke water So it is said Prou. 21.17 He that loueth pastime shall be but a poore man and he that loueth wine and oyle shall not be rich And Pro. 23.21 Pro. 21.17.23.21 The drunkard and the glutton shal be poore and the sleeper shall be clothed with rags And these §. Sect. 6. The drunkard sinneth against his seuerall parts and first against his soule with many more euils this vice bringeth to the whole man Besides which common mischiefes it is also pernitious to his seuerall parts for first it infatuateth the vnderstanding peruerteth the will and corrupteth all the affections To this purpose one saith Vbi regnat ebrietas ratio exulat intellectus obtunditur consilia deuiant iudicia subuertuntur Where drunkennesse raigneth as King there reason is banished as an exile the vnderstanding is dulled counsell wandreth and iudgement is ouerthrowne With this accordeth Seneca his definition of drunkennesse Nihil aliud est ebrietas quà m voluntaria insania Drunkennesse is nothing else but a voluntarie madnesse Extende in plures dies illum ebrium habitum nunquid de furore dubitabis If this drunken habite bee continued for many daies together who would make any doubt but that the partie were out of his wits Nunc quoque non est minor sed breuior But take it as it is and it is no lesse madnesse then frenzie but only shorter Although then drunkennesse be not direct madnesse yet to speake the best it is a temporarie forfeiture of the wits and in this it must needes be confessed to be worse then frenzie in that this is violent that voluntarie this the euill of punishment but that the euill of sinne Yea this vice doth not only rob men of reason but also of common sense so as they can neither preuent future danger nor feele present smart And this the Wise man in liuely manner expresseth Prou. 23.24 where hee saith Prou. 23.34.35 that the drunkard shall be as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the mast 35. They haue stricken me shall he say but I was not sicke they haue beaten me but I knew not when I awoke therefore I will seeke it yet still A notable example hereof wee haue in Lot who was so besotted with drinke and depriued of sense and reason that vnwittingly he committed incest with his owne daughters Gen. 19.35 neither knowing when they lay downe nor when they rose vp So that whilest drunkennesse lasteth it hath the same operation with deadly poison for it intoxicateth the braine benummeth the senses infeebleth the ioints and sinewes and bringeth a man into a temporarie lethargie Hence it is that Cyrus in his childhood being asked by his grandfather Astiages Xenoph. in padia Cyri. lib. 1. why at the feast hee did not drinke wine returned this answere full of wittie simplicitie Because said he I tooke it to bee poison for at the last feast I obserued that those who drunke of it were soone after depriued of their vnderstanding and senses Whereby appeareth the odiousnesse of this sinne for if it bee a hatefull thing for a man to wound his owne flesh and wilfully to maime the members of his bodie how abominable is it to wound the minde it selfe and to offer violence against our reason and vnderstanding If it be a crime to offer violence against the subiects then surely to lay violent hands vpon the King himselfe and to pull him out of his regall throne must needes be condemned as outragious wickednesse And thus the drunkard sinneth against his owne soule §. Sect. 7. How the drunkard sinneth against his body 1. by deforming it Propert. lib. 2. eleg vlt. Neither is he a better friend or lesse iniurious to his bodie for first he deformeth it and defaceth that goodly feature in which it was created according to that Vino forma perit vino corrumpitur aetas By wine beautie perisheth and the vigour of age is disabled Neither is there almost any part of the bodie which is not disordered and deformed with this vice of drunkennesse their eyes become red their face is inflamed their breath noisome their speech stammering their bodies staggering their gestures apish and all their actions foolish And hence it was that the Lacedemonians vsed to shew vnto their children their Helots and slaues in the time of their drunkennesse thinking that their vgly deformitie both in bodie and minde would be an effectuall argument to make them lothe this vice which euen at the first view shewed so odious Secondly §. Sect. 8. 2. It disableth and weakneth the bodie as it deformeth the bodie so also it disableth it turning strength into weaknesse and health into sicknesse For as the earth it selfe with too much moisture is turned into bogges and quagmires so also is the bodie thereby wholly corrupted and through the redundance of humours the naturall heate being extinguished is brought vnto grieuous diseases as dropsies gouts palsies apoplexie and such like So that euen in this respect the drunkard buyeth his beastly pleasure at a high rate Senec. epist 59. for as one saith Ebrietas vnius horae hilaram insaniam longi temporis taedio pensat Drunkennesse requiteth one houres merry madnesse with a long and tedious time of sorrow and repentance As therefore sobrietie and temperance is the best nurse to preserue health and continue strength so drunkennesse excesse and surfetting are the speediest meanes to ouerthrow thē and the readiest way which a man can take to come with posting haste to immature age and vnnaturall weaknes Lastly it shortneth the life and bringeth vntimely death §. Sect. 9. Drunkennesse shorteneth the life and bringeth vntimely death For to say nothing of those dangers vnto which they expose themselues by quarelling and brauling in the time of their drunkennes in which many haue perished and to passe them ouer who hauing lost the sterne of reason wherewith they should guide themselues haue as it were dashed against vnhappie accidents and so made shipwrack of their liues some on the land some in the water some in the streetes and some in the ditches how many are there who haue drunke themselues dead and haue presently died with the weapon as it were in their bellie so that there needed not any Iurie to go vpon them to finde out the cause of their death it being no more sudden then the cause apparant Whose deaths charitie it selfe must needes iudge most miserable seeing they die in their sins and are taken away in Gods iust wrath euen whilest they are sacrificing their soules vnto Satan But yet small is the number of those who perish in this apoplexie of drunkennesse in comparison of those multitudes whom it linggringly consumeth for it doth by little and little quench the naturall heate and drowne the vitall spirits and so leadeth men though not by so direct a passage yet but a little way
yeeldeth three grapes one for delight another for drunkennes and the third for outrage For whē delight hath brought a man to drunkennes drunkennes maketh way for outragious iniuries and barbarous crueltie The consideration whereof should make vs to abhorre this vice of drunkennes seeing excessiue drinking of wine bringeth an insatiable thirst after blood and that not the blood of a mans enemies but of his companions and neerest friends But as drunkennesse is the cause of bloodshed and murther §. Sect. 6. Drunkennesse is the cause of whoredome and all vncleannesse Pro. 23.33 Ouid. lib. 1 de art aman so also of whoredome and all vncleannesse for when the bellie is filled with drinke then is the heart also inflamed with lust and the eies full of adulterie gaze vpon strange women as the wise man teacheth vs Prou. 23.33 To this accordeth Hieroms iudgement Nunquam inquit ebrium putabo castum I can neuer be perswaded saith he to thinke that a drunkard can be chast And he that had the greatest insight into the art of lust saith that Vina parant animos veneri Wine maketh an open passage into the heart for lust to enter An example whereof we haue in the Sodomites who abounding in drunkennesse and bellie-cheere fell into all manner of vnlawfull lusts both naturall and against nature and so being heated with the fire of concupiscence they became fit fuell for the fire of Gods wrath and fearefull vengeance And of this Lots daughters hauing experience by reason of their wicked neighbour-hood remembred their sin but forgot their punishment and desiring to raise vnto themselues an incestuous posteritie not hauing any hope Gen. 19.32 in regard of their fathers godlinesse to accomplish their desire they make him drunke not doubting but that lust would follow if drunkennesse did goe before The like experiment Dauid made vpon Vriah although without like successe 2. Sam. 11.13 the Lord crossing his designes with his ouerruling prouidence for when he desired that Vriah should lie with his wife and so father his bastardly issue he caused his seruants to make him drunke supposing that drunkennesse and continencie would hardly haue harboured in the same subiect CHAP. VII That drunkennesse is the cause of many fearefull punishments ANd thus haue I shewed that drunkennesse is not onely sinfull in it selfe §. Sect. 1. Drunkennesse is the cause of punishment but also that it is the cause of manie other hainous transgressions Now that it may appeare that it is euerie way euill we are in the last place to prooue that it is not onely the cause of sinne but also the cause of punishment in which point I purpose to be more briefe because by necessarie inference it is alreadie sufficiently prooued For all those euils which this vice bringeth vpon a man as in respect of the partie who bringeth them vpon himselfe they may be called euils of sin so in respect of God who hath also a iust hand in inflicting of these euils they may be called euils of punishment But to come to the purpose the punishments which are inflicted for the sinne of drunkennesse Drunkennesse maketh a man liable to a fearfull woe and heauie curse are many and grieuous and that both in this life and also the life to come in this life it subiecteth a man to beare the intolerable waight of Gods wrath and fearefull vengeance and maketh him liable to Gods curse Esa 5.11 and heauie woe denounced Esa 5.11 Woe vnto them that rise vp earlie to follow drunkennesse c. More especially the Lord punisheth the drunkard God punisheth drunkennesse by infamie and reproch both in his nature state and person His name is branded with infamie and reproch and his glorie is turned into shame for the Lord layeth open his filthinesse and discouereth his vglie nakednes to be scorned and derided not onely of enemies and strangers but also of his familiar acquaintance of his owne seruants yea sometimes of the children of his owne bodie and of his wife who lyeth in his bosome So when Noah fell into this sinne he discouered his nakednesse and was derided by his owne sonne the which as it was a fearefull sin in Cham against his father and in Noah against himselfe so was it a iust iudgement of God vpon his drunkennes Thus Abigail 1. Sam. 25. though at other times a good and dutifull wife yet becaufe in the time of his drunkennesse her husband gaue a foolish and churlish answere vnto Dauids messengers she falleth to descant vpon his name Nabal is his name and follie is with him as though she should haue said his name and nature are well fitted in an euill sutablenesse for a foole he is called and a foole hee sheweth himselfe in all actions And yet this was spoken by a good wife when her purpose was to make for him the best apologie she could to mitigate his offence what therefore would a bad wife haue spoken in the like case desiring to vnburthen her spleene and to aggrauate his fault If follie were the best ornament to couer his faults what could be expected to be vnder this couer but beastly filthinesse and vglie wickednesse This heauie iudgement the Lord denounced against the drunkards of Iuda Habac. 2.16 Habac. 2.15 Thou art filled with shame for glorie drinke thou also and be made naked or discouer thy filthinesse the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glorie Secondly §. Sect. 3. the Lord punisheth the drunkard in his state for this curse lieth vpon this sinne 2 The drunkard is punished in his state that hee who is addicted thereunto shall not be rich Prou. 21.17 Yea the Lord punisheth drunkards not onely with pouertie but also with penurie and extreme want Pro. 21.17 for because in the time of plentie they take too much and so abuse his creatures he bringeth vpon them in the time of dearth and famine a proportionable punishment that they shall not haue enough and so depriueth them of the vse of his creatures and like a wise Physition after they haue surfetted with fulnesse he prescribeth a long fast that so they may recouer their stomackes and for the time to come learne more temperance because their fuperfluitie bringeth want and their too much is punished with too little And this iudgement is threatned against the drunkards of Iuda Ioel. 1.5 Ioel 1.5 Awake ye drunkards and weepe and howle all ye drinkers of wine because of the new wine for it shall be pulled from your mouth c. Thirdly the drunkard is punished in his person §. Sect. 4. The drunkard is punished in his bodie with sicknesse and that both bodie soule vpon his bodie the Lord inflicteth first dangerous sicknesses and desperate diseases as hath been shewed for as the Lord sendeth such a blessing vpon these creatures when they are temperately vsed with thanksgiuing that
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
there being no respect of worldly good to intice him But the cause hereof is that either men against reason and nature are drawne into this vice through the vnresistable violence of bad companie or through their owne wanton voluptuousnes which maketh them slaues to their filthie lusts and then howsoeuer there was no reason why they should wilfully subiect themselues to this bondage when they were at libertie yet when they are once inthralled there are causes enow to keepe them in subiection neither is it a hard matter to keepe him in safe custodie who is alreadie bound in strong chaines Now these causes are principally three §. Sect. 3. 1. Sottishnes the cause of drunkennes first because those who are addicted to this vice are so infatuated and besotted that they neuer enter into any consideration of their estate but as they are senselesse in feeling present miseries so they are securely carelesse in foreseeing or auoiding future euils like filthie swine feeding greedily on such things as please the appetite neuer considering that they doe but fat themselues for the shambles and slaughter Secondly because such is their infidelity §. Sect. 4. The second cause is infidelitie that though they heare these things yet they beleeue thē not and being cōuicted they are not perswaded otherwise it is impossible that reasonable creatures should bee subiect to such brutish folly as to nourish a needlesse and fruitlesse vice which is accompanied with so innumerable mischiefs If but a cōmon friend doe warne vs not to drinke in such a cup because it is mixt with deadly poison though the cup were of gold and the drinke most delicious yet who would taste it If a faithfull Physition should forbid vs to feede on such or such a dish assuring vs vpon his approued knowledge and certaine experience that if wee eate of it wee shall either lose our wits or fall into grieuous diseases or indanger life it selfe what man is so sensuall in his appetite that would bee perswaded for companie sake or to please his pallet to feede vpon it But the Lord who is a friend of friends and a Physition of skill and faithfulnes without compare hath forewarned vs to auoide excessiue drinking because it will bring vpon vs innumerable euils both in our bodies and soules temporall and spirituall in this life and the life to come and hath plainly told vs that howsoeuer these are sweete potions in the going downe yet we shall finde them to be deadly poisons in operation and notwithstanding all this few are reclaimed from this vice and that because howsoeuer they giue him the hearing yet in truth they beleeue him not Lastly §. Sect. 5. The third cause is their vaine excuses they continue in this vice because they haue some figge-leaues of vaine excuses whereby they indeuour to hide the vglie filthinesse of their sinne partly defending it as being tollerable and partly extenuating and excusing it as being light and veniall The 1. excuse because they are not ouercome vvith drinke though they drinke much First they thinke themselues sufficiently cleared from the sinne of drunkennesse and acquitted of the punishment because howsoeuer they drinke abundantly yet such is the strength of their braine that they are able to beare it without anie great distemperature and retaine still the vse of their reason memorie and all their other faculties as at other times But such are to know that not onely drinking vnto drunkennesse is condemned by Gods word but also excessiue and immoderate drinking when as men sit much at the wine and take their chiefe delight in tipling yea it is a sinne more hainous before God then moderate drunkennesse when as men drinking sparingly are yet ouertaken at vnawares through the weakenesse and infirmitie of their braine for they sinne sometimes vnaduisedly and in some sort against their will but the other continue in their vice vpon a deliberate purpose voluntarilie and wilfully they through weakenesse of nature these for want of grace And therefore the Lord rangeth them with common drunkards Esa 5.22 and denounceth against them the like fearefull woe Esa 5.22 Woe vnto them that are mightie to drinke wine and to them that are strang to powre in strong drinke So the Apostle Peter reckoning vp the lusts of the Gentiles numbreth amongst them not onely drunkennesse but also excessiue drinkings 1. Pet. 4.3 1 Pet. 4.3 And those Princes are condemned who drinke not for thirst Propter compotationem Eccl. 10.17 or for strēgth nourishment but for drinkes sake that is because they take pleasure and delight in immoderate drinking Eccles 10.17 But howsoeuer the spirit of God thus condemneth it §. Sect. 6. VVorldly men glorie in their much drinking yet worldly men who would be accounted Christians are so farre from censuring it as a vice that they thinke it an excellent propertie and a singular ornament whereby they grace themselues when as they can drinke more then two or three and yet beare it away and being on the bench of good fellowship are able to get the victorie in quaffing and drinke the rest of their companie vnder the table but what excellencie is in this qualitie Plutarch in Demosth 2. Aristip apud Laert. lib. 2. cap. 8. to sucke in much drinke which as Demosthenes said of King Philip is common to them with a sponge what great exploit doe they in drinking more then others seeing a horse or mule can drinke more then they what matter of boasting haue they that their stomackes will beare and hold more wine then the rest of the companie seeing as Seneca saith in this the wine caske farre excelleth them Epist 83. what great conquest haue they got when in excessiue drinking they haue ouercome all their companions seeing in conquering they are ouercome and are shamefully foiled and ouerthrowne by Satan their chiefe enemie whilst they triumph in a drunken victorie ouer their friends And therefore let not these men for want of vertue boast of their vices wherein they shall but fome out their owne shame and discouer their naked filthines for whilest they thus bragge of their naturall strength they plainely shew their spirituall weakenesse and whilest they vaunt of these drunken conquests they cleerely prooue that they are no better but the diuels captiues Secondly they iustifie their wickednesse § Sect. 7. The second excuse that wine is giuen for the vse of man by alleaging for themselues that God hath giuen the grape and wine for the vse of man and that not onely for his necessitie but also for delight that by more liberall drinking hee may haue a merrie heart To which I answere that howsoeuer this prooueth the lawfull vse of wine ioyned with sobrietie and moderation yet it serueth nothing to approoue the abuse in excesse and drunkennesse nay rather the contrarie from hence may be concluded for it was giuen to make the pensiue merrie and the sorrowfull glad and not to
make those who are alreadie merrie mad and franticke It was giuen to cheere the heart and not to oppresse it to comfort the stomacke and not to loade and glut it to worke in vs such a spirituall ioy as should intice vs to praise Gods name in the fruition of his gifts of which our Prophet Hosea speaketh Cap. 2.15 and not such a worldly and carnall ioy as sheweth it selfe in filthie ribauldrie and impious blasphemies In a word the Lord doth bestow vpon vs not onely the competent wages of sufficiēcie but also the extraordinarie vailes of plentie and abundance that thereby we may be incouraged to performe vnto him more faithfull and cheerefull seruice and not that through our abusing them to excesse we should disable our selues for all good duties and be well fitted for the seruice of the diuell Lastly they alleage for the defence of their drunkennesse §. Sect. 8. The 3. excuse that they vse drunkennesse for Physicke that they vse it not for any delight which they take in drinking but as the best remedie prescribed by the learned Physition for the curing of some dangerous diseases to which they are subiect To which I answere that if it be accounted a sottish follie to staunch the bleeding of the finger by wounding of the heart then much more to cure the bodie by destroying of the soule for if drunkennesse be a sinne as all men confesse and if the wages of sinne be death eternall of soule and bodie Rom. 6.23 as the Apostle teacheth vs Rom. 6.23 If finally it make all men who commit it Deut. 27.26 liable to Gods fearefull curse denounced in his law Deut. 27.26 then what madnesse is it wilfully and presumptuously to rush into sinne which is accompanied with eternal destruction of bodie and soule for the recouerie of our bodilie health to hazard the fee-simple of our euerlasting patrimonie for the reparing of our earthlie tabernacles yea the prison of our soules and to venter the losse of eternall happinesse in Gods kingdome for the prolonging of our miserable pilgrimage in this wretched world Besides the Lord hath ordained manie soueraigne meanes and remedies of lawful Physicke vpon the vse whereof we may much more assuredly expect Gods blessing for our recouerie then vpon this euill and sinfull meanes which he hath branded with his curse And therefore when the Physitians receipt is contrarie to the prescript of Gods word let vs reiect it as sent from hell and as one saith Cum turpis est medicma sanari pudeat Let vs rather die of an honest disease then preserue life by a dishonest medicine Others there are §. Sect. 9. The fourth excuse that they are drawne into this sinne by bad companie who not being so impudent as to defend their drunkennesse as lawfull doe yet extenuate and excuse it as light and veniall And first they say that for themselues they haue no liking of this vice but onely are drawne into it somtimes by reason of their companie To which I answere that that is a bad fellowship which brings vs into a league with vice and makes vs to set vertue at vtter defiance that is a wicked knot of friendship which ties vs both to the euil of sinne and the euill of punishment and it will prooue but a sottish dotage in the end if rather then wee will part with wicked companions we will in foolish kindnes accompanie them into hell If therefore our companions delight in sin let not vs delight in them but flee their societie as being the diuels aduocates to solicite vs vnto wickednesse and let vs take heede lest whilest wee labour to maintaine friendship with men we doe not proclaime enmitie against God They are but bad seruants who will keepe companie with their masters enemies and ioyne with them in their leaud courses especially after he hath seriouslie warned them to forsake it but wee professe our selues the seruants of God and hee hath straitly charged vs to leaue the fellowship of wicked worldlings and especially of such as liue in drunkennesse because their fellowship will corrupt vs and allure vs by their example and inticements to the committing of the same sinnes Thus the wise Salomon chargeth vs from God that we should not keepe companie with drunkards and gluttons Prou. 23.20 Pro. 23.20 So the Apostle inioyneth vs that we should not haue any fellowship nor so much as eate with a drunkard 1. Cor. 5.11 1. Cor. 5.11 and that we should haue no fellowship with these vnfruitfull workes of darkenesse or if vnwittingly and vnwillingly we be thrust into any such societie wee must not imitate but reprooue them Eph. 5.11 Eph. 5.11 Secondly they alleage for their excuse §. Sect. 10. The fifth excuse that it is the custome of the countrie that this excessiue drinking is the vsuall custome of the countrie and the common practise of the people where they dwell and therefore they are the rather to be excused if they behaue themselues like other men seeing singularitie would make them odious and bring them to contempt To which I answere that custome not grounded vpon either reason or religion is the worst kinde of barbarous tyrannie that a common fashion dissonant from Gods word is no better then a common sin which bringeth vpon whole nations vniuersall iudgements and therefore we must not ioyne with them in their sinnes if we would be disioyned from them in their punishments That as communitie commendeth that which is good so it aggrauateth that which is euill that Christians must not liue by prophane examples but by Gods holy precepts that we are expresly charged by God not to follow a multitude to doe euill Exod. 23.2 Exod. 23.2 That we must not fashion our selues like vnto the world but labour to finde out Gods will that wee may conforme our liues thereunto Rom. 12.2 Rom. 12.2 That if we will needs liue by example we must propound for our imitation those who are most godlie and religious and not those who are most in number For it is better being with Noah alone in the Arke then to bee in the flourishing assemblies of wicked worldlings to ioyne with righteous Lot then with all Sodome to bee in the small number of Christs little flocke which are to be saued then in the numerous heards of goats which are destinated to destruction Lastly §. Sect. 11.6 Excuse taken from the example of holie men they extenuate their vice of drunkennesse as not deseruing the censure of an hainous sinne seeing the holy Patriarches Noah and Lot fell into it But by the same reason they might as well conclude that murther and adulterie are but small and veniall sinnes because holie Dauid committed them and that it is but a light offence to denie and forsweare Christ our Sauiour because Peter the Apostle was ouertaken with it Yea in truth they may thus excuse idolatrie blasphemie pride couetousnes al other hainous wickednes seeing the
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
constraine them to drinke more then they would vrging it as a matter of egregious wrong and singular disgrace which they will by no meanes let passe vnreuenged if they will not answere them in their carouses So that in these sinfull daies it is counted an iniurie worthie not only ill words but also wounds and stabs if a man will not for companie grieuously sinne against God destroy his owne bodie and soule and wilfully leape into hell fire But let such ruffians know The grieuousnes of this sin that this their behauiour is in reason most absurd outragiously iniurious to their neighbours desperate wickednesse against God and most damnable to their owne bodies and soules For first it is as absurdly foolish to compell another to drinke as much as themselues who hath neither the like appetite to receiue it nor strength to beare it as to force them to eate as much as themselues they hauing weaker stomackes and worse disgestion or to reach as high they being of lower stature or to beare as much when as they are not comparable in strength seeing nature hath not dealt alike with all in the one more then in the other but hath giuen to euery one his owne proportion Againe §. Sect. 4. what greater iniurie can they offer to their neighbour then comming into their companie as a friend to vse him as an enemie thrusting him with violence into these wicked actions which will weaken his strength impaire his health shorten his life and that which is worst of all wound his conscience with sinne and destroy his soule Neither in truth is this their good fellowship better then the Spanish crueltie to the poore Indians who laboured to commend their skill by striuing who could shoote neerest vnto their hearts and to approoue their strength by contending who could giue the deepest would in their naked bodies so these men to extoll their wicked strength and drunken valour strike deepe wounds not only into the name state and body but also into the very soules of their neighbours and that not of strangers and enemies but of their most familiar acquaintance and neerest friends So also they sinne against Gods Maiestie in most desperate and despitefull manner being not content themselues to commit all that outragious wickednes before spoken of but draw others also into the like impietie like wicked traitors who doe not only themselues rebell against their Soueraigne but also force others to rise and take vp armes against him Lastly §. Sect. 5. Such sin against their ovvne soules they most damnably sin against their owne soules not only in sinking them into hell by the waight of their owne sinnes which are intolerable but also in pressing them downe into the deepest condemnation and lowest bottome of hell by adding vnto them the vnsupportable burthen of their neighbours sins vnto which they are not onely accessarie but the principall causes and chiefe authors Against this wickednesse the Lord sharply inueigheth and denounceth a fearfull woe which shall ouerwhelme those who fall into it Hab. 2.15 Habac. 2.15.16 Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou maiest see his priuities 16. Thou art filled with shame for glorie drinke thou also and be made naked the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glory CHAP. X. Of the meanes whereby we may be preserued or freed from this sin of drunkennesse ANd thus haue I shewed the greatnesse of their sinne who either themselues liue in drunkennesse §. Sect. 10. The meanes to preserue or free vs from this sinne of drunkennesse or draw others into this sinne the which being sufficient and effectuall to perswade all who haue but the least sparke of grace to a detestation of this vice and to a full resolution to leaue and forsake it It onely now remaineth that wee set downe briefly some meanes whereby they may be enabled to master and subdue this sinne which is so wicked and abominable and these are either generall or more proper and particular The generall meanes is prayer whereby wee inuocate the assistance of Gods spirit to strengthen vs in our resolution of leauing this sinne the diligent hearing of Gods word The generall meanes which is the sword of the spirit that killeth our corruptions and that vnresistable cannon shot which battereth and beateth downe the strong holds of sin The frequent vse of the Lords Supper wherein wee daylie renue our couenant with God that wee will forsake the diuell and all these his workes of of darkenesse Diligent meditation on Gods inestimable loue towards vs who hath not spared to giue his sonne to death for vs and the innumerable benefits which together with him he hath plentifully bestowed vpon vs both in temporall and spirituall things All which if we bee not too too vngratefull may restraine and weane vs from all those sinnes which are most deere pleasant and profitable vnto vs and much more from this sinne of drunkennesse which is in no degree good and beneficiall and in many respects hurtfull and pernicious both vnto our soules and bodies Furthermore let vs meditate vpon the death and sufferings of Christ whereby he hath shed his dearest blood to redeeme vs from these sinnes both in respect of their guilt and punishment and so shall we not if we haue any sparke of grace preferre perishing wine before his precious blood nor trample it vnder our filthie feete by wallowing in this beastly sin Let vs meditate on that vnion which is betweene Christ and vs whereby we become members of his glorious bodie and so shall we stand vpon our spirituall reputation and be ashamed to dishonor our head by drawing him as much as in vs lieth into the communication of this swinish sinne Let vs also consider that our bodies are the temples of the holie Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like vnto wine-vessels But if Gods manifold blessings and great priuiledges which he hath vouchsafed vnto vs will not mooue vs yet there are other arguments which may constraine vs. As first if we doe consider that the Lord beholdeth vs when as in a brutish manner wee lie wallowing in this sinne that hee is a iust Iudge who will not let such grosse vices goe vnpunished that his fierce wrath is kindled with this sinne and that it will blaze out in his fearefull iudgements vnlesse wee preuent it by speedie repentance Lastly let vs alwaies haue in minde the last and terrible day of iudgement when we shall be called to a reckoning not onely for the shamefull abuse of Gods creatures but also for al those vaine and leaud words and those wicked and prophane actions which we haue committed in the time of drunkennesse More especially that we may bee brought into a true hatred and detestation of this sinne §. Sect.
whoredome findeth fauour and countenance both by their doctrine and practise and themselues some securitie and comfort euen whilest they liue in their wickednes For there no more is required of them in their repentance but that they confesse their filthinesse to a more filthie priest and shew for the present some contrition whilest they are in the habit of penitents and make some slight satisfaction at their ghostly fathers appointment whom selfe-guiltines wil not suffer to be ouer seuere towards others as either to fast from flesh certaine daies or to goe on pilgrimage to the shrine of some Saint or to whip their bodies so much as their deuotion moueth them or if they will take a more compendious course they may buy some indulgence or pardon from their holy father the Pope whereby they may haue plenarie remission of all their sinnes and so hauing payed all their old score of wickednes they may now againe begin a new reckoning and with a quiet conscience goe from the Church to the stewes from their ghostly father to their harlot hauing the same meanes for their discharge when as againe they are run in debt Wherein they in liuelie manner resemble the holie harlot described in the Prouerbs Pro. 7.14 who by her deuotions maketh vnto her selfe a cleere passage vnto her fornications and hauing offred her peace oblations and paid her vowes taketh occasion againe to renew her whoredomes and maketh her deuotion an exordium vnto her inciting oration whereby she perswadeth vnto lust or the adulterous woman who hauing eaten her fill and satisfied her appetite with the pleasures of sinne wipeth her mouth and saith I haue not committed iniquitie Pro. 30.20 And as this is the case of the popish crew §. Sect. 6. Fornication too lightly punished among vs. so we may say for our selues that this sinne of fornication and vncleannes is not so discountenanced and suppressed as it ought for howsoeuer the doctrine of our Church is pure and sound shewing the hainousnes of this sinne 1. Cor. 6.9.10 and proouing out of the word of God that they who liue in it can neuer enter into the kingdome of heauen yet too too many are polluted with this wickednes and our lawes are too milde and remisse in punishing so hainous sins and the execution of these lawes too much neglected personall punishments being turned into purse penalties whereby these sinnes which are accounted veniall amongst the Papists are become venall amongst vs. And therefore seeing the sword of iustice is not vnsheathed by the magistrates as it ought for the suppressing of this sinne nor the offenders who should thereby either bee reformed or cut off scarce beaten with the scabberd it behooneth Gods Ministers with so much the greater care and diligence to draw out the sword of the spirit and therewith to giue these sinnes of vncleannes a mortall wound in the consciences of men that so at least they may be reclaimed from this wickednes by a iust hatred of their sinne who are not restrained for feare of punishment and may bee mooued to preserue their bodies in puritie and chastitie when as they behold the vglines of this vice euen whilest they finde themselues most priuiledged from the danger of humane lawes CHAP. III. Generall reasons to disswade all men from fornication TO which purpose let vs in the next place propound some effectuall reasons §. Sect. 1. The first argument taken from Gods commandement which may mooue all to an vnfained hatred of this sin who haue not vtterly cast off all feare of God and loue of their owne happinesse The first argument may bee taken from Gods expresse commandement whereby he hath straitly prohibited these sinnes of vncleannesse both in the old and new testament Generally they are all forbidden in the seuenth commandement Thou shalt not commit adulterie So Deut. 23.17 Deut. 23.17 1. Cor. 6.18 Heb. 12.16 There shall bee no whores of the daughters of Israel neither shall there be a whorekeeper of the sonnes of Israel 1. Cor. 6.18 Flee fornication c. Heb. 12.16 Let there be no fornicator or prophane person as Esau Yea so farre off would the Lord haue all that professe Christianitie from acting of this sinne that he would not haue it once named amongst them Eph. 5.3 Eph. 5.3 But fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints And therefore if we would approoue our selues to be Gods seruants wee must rather yeeld obedience vnto his will then to our owne lusts and preferre his commandement vnto whom we are obliged in the manifold bonds of our creation preseruation and redemption before our sinfull pleasures Secondly §. Sect. 2. The second because it is a signe of such a man as God hateth we are to abhorre and flee from this sinne of vncleannes as being an infallible signe and a plaine badge of such a man as God hateth So it is said Pro. 22.14 The mouth of strange women is as a deepe pit he whom the Lord hateth shall fall therin And contrariwise it is a signe of a good man whom God loueth Pro. 22.14 to bee preserued out of the harlots nets and snares as the wise man also telleth vs Eccles 7.28 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands he that is good before God shall bee deliuered from her but the sinner shall be taken by her If therefore Courtiers and all loyall subiects doe carefully auoid the doing of those things in their Princes sight which they are assured will prouoke his wrath Pro. 19.12 and 20.2 and make them odious vnto him because the Kings displeasure is as the the roring of a Lion and he that prouoketh him vnto anger sinneth against his owne soule and on the other side vse all meanes which may giue them assurance of his loue because his fauour is as the dew vpon the grasse which preserueth him from the scorching heat of all inraged enemies and causeth him to grow and florish in all worldly happines then how much more should wee carefully auoide the committing of al sinnes which make the Lord wrathfully displeased with vs whose anger and fierce displeasure is present death of bodie and soule in this world and in the world to come How studiouslie should wee imbrace those holie vertues which will assure vs of his loue seeing his fauour is life yea the life of our life our chiefe comfort whilest wee liue on earth and the principall part of our eternall happinesse in the heauens Thirdly §. Sect. 3. Thirdly we must auoide whoredome as being a fruite of the flesh these sinnes of vncleannesse are to be auoided as being the fruites of the flesh and the most sinfull workes and effects of corrupted nature and therefore the Apostle reckoning vp the workes of the flesh rangeth them in the first rancke as being most readie to
assault and encounter the spirit and the fruites thereof Gal. 5.19 Gal. 5.19 The workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes The which corruptions wee are especially commanded to mortifie and subdue Col. 3.5 Col. 3.5 Mortifie therefore your members which are vpon earth fornication vncleannes the inordinate affection and euill concupiscence 1. Pet. 2.11 And not without great cause are we to imploy our chiefe strength in mortifying and subduing these filthie lusts of the flesh seeing as the Apostle telleth vs they fight against our soules and therfore if we doe not incounter them they will assault vs if wee doe not master and ouercome them they will surely giue vs a shamefull ouerthrow they are fruites of the flesh and notable signes of vnregeneration which stoppeth the entrance into Gods kingdome for except we bee borne againe wee shall not enter into the kingdome of God Ioh. 3.3 Ioh. 3.3 And as they dispossesse vs of our heauenly patrimonie so they enter vs into the certaine possession of the hellish inheritance for they who walke after the flesh in fulfilling the lusts thereof they are not in Christ Rom. 8.1.13 and consequently haue not escaped condemnation yea whosoeuer liue after the flesh they shall die euen the spirituall death of bodie and soule If therefore wee would not march in the rancke of the vnregenerate and fight vnder the conduct of the flesh whose victorie is our vtter ouerthrow and destruction if we loue eternall life or feare euerlasting death and condemnation in the hellish torments let vs not nourish these filthie lusts but vse our best meanes and imploy our strongest forces and most earnest endeuours to mortifie and subdue them CHAP. IIII. That the fornicatour sinneth many waies and first in respect of God THe fourth reason to restraine all men from the sinnes of fornication and vncleannes §. Sect. 7. That the sinnes of vncleannes are hainously euill is because they are hainously euill there being no respect or relation of euill to bee named which is not coincident and inseparably ioyned with these vices For whereas all kinde of euill may be reduced to two heads as being either the euill of sinne or the euill of punishment this sinne of fornication compriseth them both like an euill yet fruitfull tree bearing both the sommer fruite of sinne and the autumne and after fruite of punishment First that it is out of measure sinfull it may hereby appeare in that it is not only in it selfe a grieuous sin but also like a wicked mother onely fruitfull in wicked and monstrous births it bringeth forth many other kindes of wickednesse which resemble the parent in their malignant nature and qualitie so as they may be easily knowne to be of her ofspring and progenie The grieuousnes of this sinne being simply considered in it selfe is hereby manifest in that whereas there is but a threefold relation of sinne either as it is committed against God our neighbour or our selues this sinne alone comprehendeth them all and that in many and almost innumerable respects First the fornicatour grieuously sinneth against God §. Sect. 2. The fornicator sinneth against God by dishonoring him directly and immediatly when as professing himselfe a Christian and consequently one of Gods familie he by polluting and defiling his bodie dishonours his Lord and father for if mortall men who stand vpon their credit doe count it a great iniurie and disgrace to themselues when as a seruant of their familie is defiled and much more when their owne daughters are polluted with filthie whoredome then how much more doth the Lord detest this vncleannes which redoundeth to the dishonour of his holy name when as it is committed not onely by a common subiect vnder his dominion but by a speciall seruant of his familie yea by such as would be reputed in the number of his children And this was a principall argument which aggrauated the filthinesse of Sichem and Ammon Gen. 34.7 2. Sam. 13.12.13 because they committed this villanie or follie in Israel that is in the Church and familie of God which in a peculiar manner he had chosen and sanctified vnto himselfe and this also made Dauids grieuous sinne much more hainous because being committed by him who had professed and approued himselfe to be the seruant and sonne of God it greatly tended to Gods dishonour in that it caused the enemies of his trueth to blaspheme as appeareth 2. Sam. 12.14 2. Sam. 11.14 Secondly §. Sect. 3. Secondly the fornicator offendeth God by resisting his vvill the fornicatour sinneth grieuously against God by resisting his reuealed and knowne will for the Lords will is that being sanctified we should abstaine from fornication and that euery one should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles which know not God 1. Thes 4 3. as appeareth 1. Thes 4.3.4.5 It is the will of God that wee should bee prepared as pure brides for his sonne Christ Ephes 5.27 not hauing any spot or wrinckle holie and without blame Yea so far off shuld we be from defiling of our bodies Ephes 5.3 by committing these sins of vncleannesse that hee would not haue vs so much as to defile our tongues by once naming of them with the least approbation or delight Whosoeuer therefore perpetrate and commit these works of darkenesse they contumaciouslie resist the will of God the which their rebellion is so much the more intollerable because they disobey the Lord to obey their owne filthy lusts and rebell against their supreme Soueraigne to pleasure and gratifie their slauish base and brutish affections Thirdly §. Sect. 4. 3. Fornicators sinne against God by subuerting mariage which is his own ordinance whoremongers sinne hainouslie against God by subuerting and destroying marriage which is Gods holy ordinance instituted by the Lord himselfe in Paradise that it might be the only lawful meanes of propagating his Church and people and to preserue them from being defiled with filthie lusts and inordinate concupiscence For they who spend their strength vpon harlots Gen. 2 24. Mal. 2.15 1. Cor. 7.2 disable themselues for lawfull marriage they who loue the stewes loathe the mariage bed and if the heart be inueigled with the inticing allurements of filthie strumpets they will neuer desire a lawfull wife but the mariage yoke vnto such is an intollerable burthen Qui amant agrè sibi serunt vxorem dari inquit Comicus and they seeme to themselues to indure a miserable thraldome and to bee depriued whollie of their libertie when as being inseparablie ioyned with a yokefellow they are restrained from running into lawlesse licentiousnesse And because they are in loue with their spirituall diseases of vncleannesse therefore they hate the cure and abhorre marriage the remedie of their sinne §. Sect. 5. Fornicators sin against euery person in the Deity and first
against God the father But as fornicators sinne against the whole Godhead so more distinctly against euery person in the Deitie in a peculiar manner As first they sin against God the father by robbing him of the end and honour of their creation For the Lord created our bodies as the Apostle teacheth vs not for fornication 1. Cor. 6.13 but for himselfe not that we should spend our strength in vncleane lusts which is the seruice of sinne and Satan but that we should both in soule and bodie doe faithfull seruice vnto him our Lord and Creator and with all our power and might glorifie his name who is the author of our being Seeing therefore fornicators rob God of his right spoile him of his glorie and as much as in them lieth frustrate him of his end in their creation and in stead of seruing him serue his enemies sinne Satan and their owne lusts it is no meruaile if the Lord honour himselfe in their deserued punishment and glorifie his name by destroying his owne workemanship which is so much degenerate from it first creation Secondly §. Sect. 6. 2. The fornicator sinneth against God the sonne First by robbing him of the right of our redemption the fornicator sinneth against God the sonne our Sauiour and Redeemer first by robbing him of the right of our redemption for he hath giuen the inestimable price of his most precious blood to redeeme vs out of the miserable bondage of sinne and Satan to the end that being deliuered we should serue him in holinesse and righteousnesse all the daies of our life he hath bought vs with a most precious price to the end that becomming his and ceasing to be our owne Luk. 1.77 we should not any longer fulfill our owne filthy lusts but deuote our selues wholly to the seruice of our gratious Redeemer 1. Cor. 6.20 and glorifie him by our holy obedience both in our bodies and in our soules Now what greater iniurie can we offer vnto our Sauiour then being by such an inestimable ransome set at libertie wee should againe returne into our miserable thraldom withdrawing our selues from vnder the gratious gouernement of our Lord and master yeeld obedience vnto his arch enemie the diuell for the fulfilling and satisfying of our filthie lusts What greater disgrace can wee offer vnto him then to sell our bodies and soules vnto Satan for the base price of a momentanie and beastly pleasure which hee hath redeemed with the precious price of himselfe For what is this but to make a mocke of his sufferings and to tread vnder foote his most holy blood as an vnholie thing of no value Againe the fornicator who professeth Christianitie §. Sect. 7. sinneth against our Sauiour Christ both as hee is our husband and as he is our head Secondly the fornicator sinneth against Christ as he is our husband and bead as he is our husbād we exceedingly disgrace and dishonor him by defiling our bodies with whoremongers and preferring their loue before the loue of Christ The which if it be a foule and abominable fact in a wife towards an earthlie husband then how much more wicked and intollerable towards our Lord and husband Iesus Christ who is most louely being infinite in all perfection and hath most dearely loued vs who are most vnworthie of the least glimpse of that fauor which he causeth to shine vpon vs with full raies So also they most shamefully dishonour and despite our Sauiour Iesus Christ whilest professing him to bee their head and themselues members of his bodie they ioyne their bodies in fornication with filthie harlots whereby either they draw as much as in them lieth our Sauiour who is most holy pure and vndefiled into the communion of their sinne or else rent themselues from his blessed bodie whereof they were professed members and make their bodies members of the harlot with which they are conioyned for as they who are ioyned in lawfull mariage by vertue of this coniunction become one flesh so they who are vnlawfullie ioyned in fornication become one with the harlot as the Apostle teacheth vs 1. Cor. 6.15 1. Cor. 6.15 Know you not that your bodies are the members of Christ shal I then take the members of Christ and make them the members of an harlot God forbid 16. Doe ye not know that he which coupleth himselfe with an harlot is one bodie for two saith he shall be one flesh Thirdly §. Sect. 8. The fornicator sinneth against God the holy Ghost they sinne against God the holie Ghost either by resisting his calling whereby they are called not vnto vncleannes but vnto holines as the Apostle speaketh 1. Thes 4.7 or being called and washed with the blood of Christ and with the water of the spirit from their filthinesse 1. Thes 4.7 they frustrate his holie worke by defiling themselues againe like the hogge 2. Pet. 2.22 which being washed returneth to wallow in the filthie puddle Againe they commit against him fearefull sacriledge in that they make their bodies which are by right his temples to become habitations for vncleane spirits and turne the holie house of God into a filthie brothell or common stewes whereby they vex and grieue the holy spirit and make him to forsake this vncleane lodging to their owne destruction Know ye not saith the Apostle that your bodie is the temple of the holie Ghost which is in you And in another place 1. Cor. 6.19 and chap. 3.16.17 Know ye not that ye are the temple of God and that the spirit of God dwelleth in you If any man destroy the temple of God him shall God destroy for the temple of God is holie which ye are CHAP. V. That the fornicator grieuouslie sinneth against his neighbours ANd thus haue I shewed that the fornicator grieuouslie sinneth against God §. Sect. 1. The fornicator sinneth grieuously against the person vvhom be defileth In the next place I will shew that he also hainouslie offendeth against men and that both his neighbour and himselfe Against his neighbour hee offendeth whether we respect particular persons or whole societies He sinneth against particular persons as first against the partie with whom the follie or filthines is committed by drawing her together with himselfe into the same sinne and condemnation for this pernicious mischiefe accompanieth this sin as being almost peculiar vnto it that whereas other sinnes as Idolatrie blasphemie prophanation of the Sabbath murther theft false witnes bearing euill concupiscence and such like may be committed alone this sinne of whoredome doth alwaies draw in a couple into the same wickednesse the fornicator and his harlot for two at once are defiled two killed as it were with one blow and two fall together into the same sinne and condemnation so that almost no sinne more inricheth the dominions of the Prince of darkenes with a numerous multitude of hellish subiects then this of whoredome in that they who liue in this sinne doe
not goe single but by couples into hell §. Sect. 2. Fornicaion in some respects more hainous then either thest or murther Whereby it appeareth that howsoeuer this sinne is but lightly esteemed and turned into a iest amongst wicked men yet in this and some other respects it is worse and more pernicious to our neighbour then either theft or murther and oftentimes more vncomfortable to our owne consciences it exceedeth these euen in theft for the thiefe onely strippeth the bodie but the fornicator spoileth the soule of his chiefe ornaments puritie and chastitie the thiefe taketh away momentanie riches which oftentimes doe the owner little good and sometimes much hurt when as they through abuse become the mammon of iniquitie and furtherances in sinne but the fornicator robbeth his neighbour of Gods graces a good conscience cleannes of heart puritie of body and soule and finally of the assurance of his saluation And so also he exceedeth the murtherer euen in the act of murthering for the murtherer inflicteth deepe wounds in the bodie the which sometimes may be cured and healed by earthly meanes but the fornicator grieuouslie woundeth both his owne soule and the soule of his neighbour which no worldly thing can cure but onely the soueraigne balme of Christ Iesus his precious blood the murtherer whē he hath done his worst doth only kil the body in the meane time he who is killed being a faithfull Christian is neuer the worse because this temporarie death is but a passage into life eternall but the fornicator destroyeth the bodie and soule of his neighbour eternally by drawing him into sinne the wages whereof is euerlasting death vnlesse it bee preuented by hartie and vnfained repentance Rom. 6.23 yea and which is more horrible and vnnaturall he with the same blow also murthereth himselfe The murtherer inflicteth onely the euill of punishment the which poyson the Lord so tempereth with his gifts and graces that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases but the fornicator inflicteth the euill of sinne which without repentance is accompanied with eternall condemnation And in this respect also this sinne of whoredome is most vncomfortable §. Sect. 3. The sinne of vvhoredome most vncomfortable and destitute of all peace of conscience for whereas they who commit other sinnes sinning alone may also repent alone and vpon the assurance of their true conuersion may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour the fornicator euen after himselfe hath repented of his sinne can not but be exceedingly troubled and turmoiled in his mind when as his conscience shall tell him that by his lust and vncleannes he hath brought others through his wicked fellowship into the same sinne and condemnation in which state they still remaine without repentance or at least hee their companion in wickednesse is not assured that they also accompanie him in his true conuersion But as the fornicatour sinneth against his copartner in vncleannes § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled so also against others as namely against his owne and his companions parents and neere friends first because this filthinesse causeth a tainter in the blood and with the staine thereof bringeth some blemish vpon their name though they be innocent of the fault The which so much incensed Iacobs sonnes for the deflouring of their sister because the shame thereof redounded not only to her selfe but to her father and friends for so it is said that they were grieued and very angrie because this villanie was committed in Israel Gen. 34.7 and because Sichem had lien with Iacobs daughter And this was the cause why the high Priests daughter playing the harlot was by the law of God to be burnt with fire because by her whoredome she had polluted her father as it is Leuit. 21.9 Leuit. 21.9 And secondly in that hereby robbing their children or friends of grace vertue and that chiefe ornament of chastitie they also depriue their hearts of all true ioy and sound comfort which they otherwise might haue had of them when as being priuie to their sinne they cannot looke vpon them without shame and blushing nor acknowledge them for their owne vnto others lest they may seeme to haue some interest in their faults So also they sinne grieuously against their owne children begotten in fornication and that before they are borne § Sect. 5. The fornicator sinneth against his owne children begotten in fornication and afterwards for they ingraine them in the deepe die of their sinne which wil neuer be washed out although it may be couered with their vertues and brand them with the infamous marke of bastardie before they breathe the aire They make the poore infant beare the punishment of their sinne euen whilest it selfe is borne in the mothers bellie and before it hath any name giuen it they intitle it to the infamous surname of a base bastard They also rob it of their owne loue not for any faultines in the childe but for the guilt of their owne sinne in which respect whilest it is in the wombe the mother wisheth that it may bee a false conception and abortiue and the father that it may neuer liue to see the Sunne When it is borne they are readie to thinke that when it crieth it proclaimeth their sinne and when it beginneth to speake they blush for shame when they heare themselues called vpon by the sweete names of father and mother because thereby their sinne is called to remembrance And as they do communicate to their poore children the shame and punishment of their faults so also their sinnes and corruptions themselues for they poison them in the bud and the fountaine of generation being defiled with filthie lust and vncleannes polluteth also the streames which issue from it so that it is no rare thing to see such children resemble their parents in their vnchast manners more then in their face and countenance All which iniuries they recompense by shewing themselues more iniurious for as they hated them in the birth so they neglect them commonly in their growth and make amends for their sinfull generation with giuing vnto them loose and prophane education whereby they grow in their corruptions faster then in the stature of their bodie And yet this is not halfe the mischiefe which they do vnto them for besides all this as much as in them lieth they exclude them out of the couenant of grace and blot them out of the number of Gods people and family the which the Lord will haue procreated and increased with a holie seede Matth. 2.15 whereas they remaine polluted being the children of fornication and vncleane seede of vncleane parents 1. Cor. 7.14 And if at all they bee admitted into the outward couenant and receiue the seales thereof it is not for their parents sake if they continue in their sinne
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
neither doth our Soueraigne Lord and supreame Iudge take the execution of iustice into his owne hands but when it is neglected by his inferiour and earthly officers Whereas contrariwise when Magistrates sleepe and wincke at enormous crimes then the Lord especially watcheth and beholdeth them when as their sword of iustice most rusteth in the scabberd then is the Lord most readie to draw out the terrible sword of his fearce vengeance whereby he destroyeth both the wicked people and the negligent Magistrates CHAP. XIII Of the eternall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which the Lord inflicteth both vpon priuate persons §. Sect. 1. 1 God depriueth them for this sin of the ioyes of heauen and whole common-wealthes for this sinne of whoredome the which although they are many and grieuous yet are they nothing in comparison of those eternall punishments which hee hath prepared for those who are guiltie of this crime in the life to come For first whereas our chiefe happinesse shall then principally consist in the fruition of God because hee is infinite in all goodnesse and perfection and in an vnspeakeable and vnmeasurable degree comprehendeth in himselfe alone al that vertue excellence delight comfort and whatsoeuer good thing may be desired either for the inflaming of our loue or the perfecting of our ioy with which if wee compare all the goodnesse and excellence of the creatures which either haue beene are or shall bee they are altogether incomparably lesse then the least drop in respect of the maine ocean and then the smallest graine of sand in comparison of the whole globe of the earth this sin of whordome doth exclude vs for euer out of his presence in which is fulnes of ioy and casteth vs into an euerlasting banishment out of his heauenly kingdome So the Apostle telleth vs That neither fornicators 1. Cor. 6.9 nor Idolaters nor adulterers nor wantons nor buggerers c. shall inherit the kingdome of God And that dogs inchanters whoremongers Apoc. 22.15 murtherers and such outragious sinners shall bee shut out of the gates of the new Ierusalem If therefore banishment out of our earthly countrie bee accounted such a heauie punishment that euery one carefully auoideth such faults as may deserue it the which in truth in comparison is but a temporarie changing of the place of our exile the whole world being but a place of banishment from our heauenly countrie how much more carefully should we auoide these sinnes of vncleannes which will cause vs to be eternally banished out of our heauenly countrie which containeth in it such ioyes that in respect thereof the most pleasant princely palace on earth is but an irksome prison and most vncomfortable dungeon and the greatest worldly ioyes that can be thought on but like tedious griefes and bitter torments If it be such a grieuous punishment to bee exiled out of our natiue soile into a forraine countrie where perhaps wee shall haue not much lesse ioy and comfort nor much more cause of griefe and sorrow and where we shall spend when it is at the longest a momentarie and when it is at the best a wretched and miserable life and afterwards haue as readie and short a passage into our heauenly countrie where all ioy and happinesse attend vs as if we still remained at our natiue home then how much more grieuous is it to bee banished out of our new Ierusalem where there is all comfort without mixture of discontent and all blessednes without the least griefe or miserie and that not for a momentanie life but for euer and euer And yet this is but the one half of their miserie which they shall then indure §. Sect. 2. Fornicators shall be cast into hell fire For well were it with them if they might become like the beasts which perish and that hauing lead a brutish life they might also die a beastly death feeling neither weale nor woe after their departure but their condition shall be much more miserable for as they shall lose the comfort of Gods presence so they shall finde the horrour of the cursed fellowship with the diuels and damned spirits as they shall be dispossessed and depriued of the ioyes of heauen and of all that blessednesse which is prepared for the Saints who haue kept their vessels in puritie and holinesse so shall they haue their portion in the hellish torments in vtter darknesse prepared for the diuell and his angels For among many other wicked sinners whoremongers shall haue their portion in the lake which burneth with fire and brimstone which is the second death as the holie Ghost telleth vs Apoc 21.8 Apoc. 21.8 And therefore as one naile driueth out another so should the remembrance of the fire of hell extinguish the flames of lusts kindled in mens hearts and the consideration of these intollerable and euerlasting torments should restraine men from those short vaine and sensuall pleasures which are the causes and forerunners of them August de honest mulier Cap 3. Tom. 9. For as Augustine saith Citò praeterit quod delectat permanet sine fine quod eruciat The pleasure of lust which for the time delighteth doth soone vanish but the paines of hell into which they plunge vs doe continue for euermore CHAP. XIIII The obiection of fornicatours answered who excuse their sinne vnder the pretence of marriage ANd thus haue I shewed the manifold and grieuous punishments which the Lord inflicteth vpon whoremongers and vncleane persons both in this life and the life to come Now in the last place it remaineth that I answer briefly an obiection or excuse which is commonly made by fornicatours of the better sort whereby they thinke themselues acquitted from the guilt of sinne and priuiledged from all danger of punishment namely that they are purposed before they commit this follie to marrie the partie whom they haue defiled and so to make amends for the fault committed To which I answer that howsoeuer this is the best course which they can take after they haue fallen into this sinne if it be ioyned with serious and sound repentance yet it is no argument to incourage any to commit this wickednesse vnder this colour and pretence For howsoeuer they be resolued to marrie the partie yet in the meane while they grieuously sinne against God themselues the partie defiled and the fruite of their owne bodie They sinne against God not only by committing fornication but also by making whoredome their passage and entrance into his holy ordinance of mariage and so hauing offered their first fruits and the prime of their strength vnto Satan and their owne filthie lusts they reserue for God the remainder and as it were their leauings They abuse themselues by imagining that they can by mariage satisfie for their sinne and so securely passe it ouer without repentance whereas in truth there is no other meanes to wash their defiled bodies and soules from the pollution
of their sinne but the precious blood of the immaculate Lambe Iesus Christ They depriue themselues of all assurance and comfort of Gods blessing vpon their mariage into which they make such a wicked entrance for how can they hope for a good proceeding where the beginning is so wicked and vnlawfull how can they expect that God will build that house whose very foundation is laid in sinne that hee will make them a happie couple who were first ioyned in fornication or cause her to become a vertuous wife vnto him who hath alreadie abused her as his strumpet Againe what greater iniurie can hee offer vnto her whom hee pretendeth chiefly to loue seeing hee exposeth her to the danger of perpetuall infamie and reproch For who hath assured him that he shall liue to solemnize the promised mariage especially seeing the Lord might in his iustice presently inflict death of bodie and soule for his sinne and if hee doe not what doth he but die a fornicatour and leaue her to liue a reputed harlot by her owne desert and others estimation But though it should be granted that he had procured from heauen a lease of his life yet what wrong in the meane time doth hee offer her to whom he pretendeth mariage seeing he maketh her his harlot before he maketh her his wife and spoiling her of her honestie and virginitie maketh her fit to enter into the stewes before he admitteth her into the honourable bed of mariage What iniurie is this to blemish her good name which he should most honour For howsoeuer hee hath by mariage cured the wound which hee hath made in her reputation so as it is not mortall to her credit yet there euer remaineth as it were a running issue of rumour and infamie or at least a foule scarre if euer it come to light in others estimation or if it remaine secret in their owne consciences which will euer after make them more iealous the one of the other Finally he sinneth against the fruite of his owne bodie in that he begetteth it of the seede of fornication imbasing it in his conception and marking it with the stampe of his sinne before it enioyeth the light of the Sunne CHAP. XIIII Of the sinne of Adulterie and the hamousnesse thereof ANd thus haue I intreated of the sinne of fornication §. Sect. 1. Of Adulterie and the kinds thereof which is that sinne of vncleannes that is committed betweene single or vnmarried persons and haue shewed the hainousnesse of it and the grieuousnesse of the punishment which doth accompanie it In the next place I am to speake of the sinne of adulterie which is that vncleannesse that is committed by those that are either married or betrothed for the law of God as deepelie condemneth and as seuerely punisheth the latter as the former as appeareth Deut. 22.22.24 Deut. 22.22.24 In which argument I will obserue the same order which I did in the former shewing first what it is and the kinds thereof the hainousnesse of the sinne and the grieuousnesse of the punishment Adulterie is the defiling of anothers bed with the act of vncleannesse as the name it selfe also signifieth For it is called Adulterium quasi ad alterius thorum accessio The which sinne is of two kinds for either it is single or double adulterie Single adulterie is that vncleannesse which is committed either betweene a married man and a single woman or a married woman with a single man Double when as both the parties are married who defile themselues one with another Concerning the hainousnesse of which sinnes I shall not neede to say much §. Sect. 2. That adultery is an hainous sinne for if the sinne of simple fornication and whoredome bee so wicked and damnable as before I haue shewed then must it necessarilie follow that the sinne of adulterie which is a finne of the same kinde Leuit. 18.20.29 Ier. 7.9 10. Ezech. 22.11 but in a much higher degree of wickednesse is a notorious crime and an horrible abomination as the Scriptures also call it which continually calles and cries at the throne of Gods iustice for fearefull vengeance vpon the offenders And therefore leauing that which hath bin said concerning the greatnesse of the sinne of fornication and the grieuousnesse of the punishment to be applied to this sinne of adulterie but with a great ouermeasure in as much as it farre exceedeth in a higher degree of wickednesse I will content my selfe briefly to adde that which seemeth to bee more peculiar to this crime both in respect of the sinne and the punishment due vnto it First then §. Sect. 3. That the adulterer sinneth against God by violating his holy ordinance the adulterer sinneth in a peculiar manner against God in that he doth in the highest degree violate his owne ordinance of marriage which is most ancient as being instituted of God in Paradise most honourable as challenging the Lord for the first author and solemnizer therof and most holie and pure as being instituted and ordained in the state of innocencie and since the fall appointed as the ordinarie meanes to preserue our bodies and soules in puritie and chastitie vnspotted and vndefiled For whereas the Lord hath ordained that by marriage there should be such a neere communion between the parties conioyned that they shuld be no more two but one flesh in regard wherof a man ought to forsake father and mother that he may cleaue to his wife louing and cherishing her as being a part of himselfe and that to these ends that they may bee preserued from whoredome and all manner of vnlawfull lusts procreate an holy seede and be mutuall comforts one to another the fornicator doth vtterly violate this holy ordinance for he disioyneth those whom God hath conioyned and breaketh the bond of holy marriage by ioyning himselfe with an harlot and becomming one flesh with her hee forsaketh his deere spouse for whose sake he should forsake father and mother and adhereth to a filthie strumpet he loatheth his wife and loueth his whore he defileth his bodie and soule created according to Gods image in holinesse and purity with whoredome and vncleannesse he begetteth an vnholy seede and basterdly brood and becommeth vnto his wife of a chiefe comforter a most grieuous tormentor filling her heart with griefe and iealousie and her face with shame when she seeth her selfe reiected and set at naught Secondly the adulterer sinneth against God §. Sect. 4. 2. He offendeth God by breaking his couenant of marriage by breaking the couenant of the Lord which was made at the solemnizing of their mariage For then they do not only make a mutual contract one with another that they wil faithfully obserue marriage fidelitie and loue betweene themselues but also they make a couenant with God in his presence and in the face of his holy assemblie that they will performe this vow and promise betweene them made and therefore when they violate this holie contract
from him to bestow vpon her louers but also in bringing into his familie an adulterous issue who deuoure the fruite of his labours and confusedly diuide his substance and patrimonie amongst his owne children In which respect the adulterie of the wife is more pernicious then of the husband because it is accompanied with more abominable deceit no man being able who hath an harlot to his wife to know his owne children from the children of a stranger whereby hee is compelled to nourish his enemies for feare of destroying his chiefest friends and to giue inheritance to the children of fornication lest otherwise through his ignorance he may perchance disinherit the lawfull fruite of his owne bodie Lastly §. Sect. 6. Adulterers rob their yoke-fellovv of their heart and affection the adulterer or adultresse rob their wife or husband of their most valued right namely their hart affection and the vse of their bodie of which there is by vertue of mariage a communion in respect of one another and a peculiar and incommunicable proprietie in respect of all other persons in the world 1. Cor. 7.4 So the Apostle saith 1. Cor. 7.4 The wife hath not the power of her owne bodie but the husband and likewise the husband hath not the power of his owne bodie but the wife And therefore in adulterie there is also included the grossest and most pernicious kinde of theft seeing married persons liuing in this sinne are not only theeues of goods but man-stealers and theeues of the bodie and person which is of much greater value Thirdly and lastly §. Sect. 7. The adulterer sinneth against his owne familie the adulterer in a peculiar manner sinneth against his owne familie both by vtter neglecting of it all his thoughts endeuours and imployments being wholly taken vp by his harlot so as he hath neither leisure nor pleasure either to spend his time in the honest workes of his calling whereby he may maintaine his charge or with any wise prouidence dispose of that which he alreadie hath whereby he runneth into wilfull beggerie not caring which end goeth forward and maketh all his familie to partake of the fruit of his sinne and feele the like want and miserie And also by bringing Gods iudgements and heauie punishments vpon the whole house for his sinne whereby it is destroyed and brought to nought For this sinne of whoredome is a fire that shall deuoure vnto destruction and which shall roote out all the adulterers increase as Iob speaketh chap. 31.14 Iob 31.14 But as the adulterer sinneth against others §. Sect. 8. That adulterers sinne most grieuouslie against themselues so most grieuously against himselfe in that he not only defileth his bodie and soule with this abominable filthines but also woundeth his conscience with a sinne which as it is in it selfe very hainous so likewise of all other sinnes most vnexcusable seeing the Lord hath not only prouided a remedie against this sin but also hath in mercie granted vnto him the vse and fruition of it namely lawfull mariage For why should hee steale of his neighbour that hath plentie of water in his owne cesterne as the Wise man speaketh Prou. 5.15.19 Why should hee delight himselfe in vnlawfull lusts with a stranger vnto whom God hath giuen a wife in whom hee may reioyce as being neere vnto him euen as a part of himselfe and who may bee vnto him if the fault be not his owne either in his choice or vse as the louing Hinde and pleasant Roe Prou. 5.19 whose breasts may satisfie him at all times and in whose loue he may delight continually Whereby it appeareth that the adulterer is a wilfull theefe who stealeth not vpon necessitie but through curious wantonnesse like a rich miser who hauing plentie of gold at his owne command steales from his neighbour brasse or copper And this is that argument which the holy Ghost vseth to aggrauate the sinne of adulterie farre aboue the sinne of theft Men saith he doe not despise a theefe when he stealeth to satisfie his soule because he is hungrie c. But he that committeth adulterie with a woman he is destitute of vnderstanding he that doth it Prou. 6.30.32 destroyeth his owne soule Prou. 6.30.32 CHAP. XVI Of the punishment of Adulterie ANd thus haue I shewed that adulterie is a grieuous sinne §. Sect. 1. That by the law of God adulterie was pun shed with death The consideration whereof should bee an effectuall argument to restraine all men from falling into it for if euery ordinarie sinne deserueth Gods anger and eternall condemnation then what fierce wrath and deepe condemnation is due vnto them who make no conscience of committing these sinnes which are so capitall and hainous But because many secure worldlings make light account of the heauiest burthen of sinne and care little for prouoking Gods wrath so they may securely enioy their carnall pleasures therefore in the next place I will also shew how fearefully this sinne is punished and that both in this life and the life to come In this life the punishment of adulterie is either ordinarie or extraordinarie The ordinarie punishment which by the law of God is to be inflicted vpon adulterers Leuit. 20.10 is death it selfe as appeareth Leuit. 20.10 The man that committeth adulterie with another mans wife because he hath committed adulterie with his neighbours wife the adulterer and adulteresse shall die the death Deut. 22.22 So Deut. 22.22 If a man be found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife and the wife so thou shalt put away euill from Israel The which law was executed with the greatest seueritie among the people of God by his owne expresse appointment for whereas other crimes were not punished with death vnlesse the party were conuicted by the direct testimonie of two witnesses at the least the Lord permitted the iealous husband to make a speciall triall of his wiues chastitie and honestie and gaue vnto him an extraordinary and most admirable meanes for the conuincing her if she were guiltie of her sinne when no witnesses could bee produced namely that shee should drinke of the cursed water which should not hurt her being innocent but rather should make her fruitfull but if shee were guiltie then vpon the drinking thereof her bellie should swell and her thigh rot and so the woman should be accursed among her people Num. 5.14.15.27.28 Numb 5.14.27 So that rather then the Lord would haue this hainous sinne of adulterie goe vnpunished he would himselfe after this wonderfull manner discouer and punish it Now this punishment of adulterie by death §. Sect. 2. That the punishment of adulterie by death is a law of common equitie seemeth to be not a meere iudiciall law which was proper and peculiar to the common-wealth of Israel but a law of common equity which bindeth and holdeth in subiection all
bold and mannish The which is an ordinarie fault in these daies wherein many men and women so disguise themselues that it is hard to distinguish their sex by their habit like the effeminate youth who hauing propounded a question to Diogenes was inioyned before he would returne any answere to put off his apparell Laert. lib. 6. that he might know whether hee were a man or a woman Secondly §. Sect. 6. Apparell must be fitted to our calling when as euerie one attire themselues according to their place and calling decently and soberly according to the example of those who are most graue vertuous and religious in the countrie where they dwell respect being had to their age calling and degree whereas contrariwise it is both a signe and a cause of immodesty and wantonnesse when this rule is not obserued 1. Pet. 3.3 as first when in respect of the matter it is gorgious and costly vnbeseeming their particular calling and degree or when in respect of the fashion it is vaine and garish vnbefitting the generall calling of a Christian for pride and brauerie causeth wantonnesse and wantonnesse maketh an easie way for lust and vncleannesse Neither doe those who curiously and garishly decke their bodies with costly and wanton attire respect their owne priuate vse and contentment but rather as it may probably bee thought they adorne themselues for the market and set forth their beautie to the sale betraying their chastitie to him who biddeth most or best pleaseth To this purpose Cyprian saith fitly Lib. de babit virgin that Ornamentorum vestium insignia lenocinia formarum non nisi prostitutis impudicis foeminis congruunt nullarum fere preciosior cultus quà m quarum pudor vilis est Gorgeous and garish attire and adulterate beautie become none but harlots who set themselues forth to the sale neither doe any put on more precious apparell then they who most basely value their chastitie and honestie But as people offend in this kinde diuers waies §. Sect. 7. Of immodestie shewed in painting the face and laying out the naked breasts so especially those vaine and wanton women who not content with that naturall complexion which God hath giuen them paint their faces with adulterate beautie and lay open their naked breasts to publicke view the which if they be virgins they should not in their maiden-like modestie so much as by chance discouer without blushing if wiues they should reserue them for their husbands peculiar delight as the wise man speaketh Pro. 5.19 Both which as by their immodestie and audacious impudencie they corrupt their owne hearts with pride and wantonnesse so also they inueagle others with carnall loue and fleshly lust making them adore with their chiefe deuotions a painted idoll and a liuing image Whereby as they worke their destruction without repentance if they be caught in their nets which they haue spread for them so doe they by this outward decking deforme and defile their owne soules and bring vpon themselues sinne and condemnation though others should not bee intangled in their snares For as Hierom saith Si vir vel mulier se ornauerit multus hominū ad se prouocarit si nullum inde sequetur damnur iudicium tamen patietur aeternum quia venenum attulit sifuisset qui biberit If any wantonly docke themselues to prouoke others in a wanton manner to gaze vpon them though no hurt follow vpon it yet they shall bee liable to eternall iudgement because they prepared a poyson if there had been any who would haue tasted of it Lib. deserm Dom. So Austine exclameth against the madnesse of those who transforme their naturall shape into a base picture affirming it to bee a fault which in some respects matcheth whoredome for saith he Ibipudicitia hîc natura adulteratur In that chastitie Foeminae manus deo inferunt quando id quod ille sormarit reformere transfigurare contendunt c. Cyprian de babitu virgin Hos chap. 2. vers 2. in this nature itselfe is adulterated Another saith that women who paint themselues offer violence and wrong against God himselfe when as they take vpon them to transforme and mend that which he hath formed not knowing that that which is borne is the worke of God but that which is changed and transformed the worke of the diuell But concerning this point I haue written more largely in my lectures vpon Hosea and therefore I will here passe it ouer referring the reader vnto that place And thus haue I set downe the meanes to preserue our chastitie §. Sect. 8. Those that by no meanes can containe they are bound to marrie and to keepe our bodies and soules vndefiled from all vncleannesse and vnlawfull lusts the which meanes if we carefully vse earnestly desiring to haue them sanctified vnto vs by feruent and effectuall prayer and yet neuerthelesse finde in vs still burning lusts inflaming our hearts and prouoking vs to satisfie them in the actions of vncleannes then are we setting aside all worldlie impediments and inconueniences to vse that lawfull remedie which God hath sanctified for the preseruing of our bodies and soules in puritie and chastitie euen holie mariage which estate is honorable and the bed vndefiled according to the Apostles counsaile 1. Cor. 7.2 Heb. 13.4 1. Cor. 7.2.9 For the auoiding of fornication let euerie man haue his wife and let euerie woman haue her owne husband For as it is vers 9. Better it is to marrie then to burne better it is to leade a poore life in the feare of God according to his owne ordinance which he hath sanctified then to defile our bodies and soules with strange and promiscuous lusts though in the meane time we should haue for our owne vse plentie and abundance And these are the meanes to preserue our bodies and soules chast in single life from fornication and vncleannesse § Sect. 9. Of the meanes to preserues vf from adulterie besides which there is another meanes peculiar vnto maried persons to preserue them in the estate of marriage frō whordome and adulterie and that is that either partie loue their yokefellow aboue all others in the world for hee that delighteth in the wife of his youth and letteth her be vnto him as the louing Hind and pleasant Roe he that is at all times satisfied with her breasts and delighteth in her loue continuallie he will neuer take any pleasure in a strange woman nor imbrace the bosome of a stranger as the wise man sheweth Prou. 5.18.19 Pro. 5.18.19 Whereas contrariwise hee who taketh no pleasure at home taketh the least occasion to range abroad he that can find no sweetnesse in his owne field is readie to breake the fence and to stray into forbidden pastures hee that beginneth to loth his wife will soone after loue a harlot and seeke delight in vnlawfull lust Now that this loue may be of sufficient force to restraine all married
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
crauing pardon for my boldnesse I commend them to your Honourable Patronage and protection and your selfe to the Almighties most heartely beseeching the glorious and great Lord of the Vineyard long to continue you his faithfull Steward amongest vs to the aduancement of his glory the propagation of his Vine and the exceeding comfort of his poore contemned Labourers Amen Your Honours in all humble dutie most bounden IOHN DOVVNAME To the Christian Reader COnsidering the vniuersall infection of this contagious disease of the Soule VNIVST ANGER and the manifold pernitious euils which it worketh both priuate and publique I thought good to prescribe out of Gods word some remedies for those Patients which are committed to my cure whereby they might eyther bee preserued from these feuerlike fits which cause men outwardly to shake and tremble when as inwardly they are most inflamed or els haue their heate somewhat allayed and abated when they are already fallen into them The which my prescript I thought at the first should haue beene communicated to no more then mine owne Patients till I was perswaded by more skilfull Phisitions then my selfe that the publishing thereof might redound to others profit And therefore desiring nothing more then to exercise my poore talent to the glory of my maister who bestowed it and the benefit of my fellow seruants for whose good also I haue receiued it I willingly condescended to their motion And for as much as I had onely shadowed a rude draught without colour or countenance I was faine to take a review of my worke altering some things and adding others as it were new lineaments which I thought more fit for the Presse then for the Pulpit If any thinke me too quicke in practise they will I hope excuse me if they consider that I make experience of my slender skill not in the vitall parts but in the feete of the soule namely the affections and yet the curing of them or but this one of them may greatly redound to the benefite of the whole for as the diseases of the feete doe grieue the heart and offend the head and the curing and healing of them doth ease and comfort both so when the affections are distempered being infected with the contagion of our originall corruption euen the chiefe parts of the soule the Vnderstanding and Will are not a little disturbed and disordered by receiuing from them their contagious pollution And therefore he who can skilfully purge these neather parts shal ease the higher by drawing downe those corrupt humours which do offend and annoy them Seeing then there may come by my practise great good with little danger I haue the rather aduentured the cure being contented to vndergoe the censure of some for too much hast who I feare mee are in these cases as much too slow to the end that I may to the vttermost of my skill benefit many The Lord who is the onely true Phisition of soules diseased with sinne blesse this and all other my indeauours that they may bee profitable for the setting forth of his glory the benefit of my brethren and furthering the assurance of mine owne saluation Amen A TREATISE OF Anger wherein the lawfull vse and the vnlawfull abuse of this affection is shewed out of Gods word Ephesians 4.26 Be angry and sinne not let not the Sunne goe downe on your wrath CHAP. I. THE miserable ruines of our excellent state by creation Sect. 1. which were the lamentable effects following the sinne of our first parents and the foule spots of originall corruption which like a contagious leprosie deriued from them haue infected all their posteritie doe not so euidently appeare in any part of the body of soule as in the affections which are so corrupted and disordered that there scarce remaines any small reliques of their created puritie And hence it is that the heathen Philosophers though they did not perceiue how much the bright shining beames of our reason and the vnderstanding part of the soule were dimmed and darkened with the foggie mists of originall sinne but highly extolled with ouer partiall prayses the excellencie perfection of them yet they plainely discerned the great corruption of our disordered affections insomuch that some of them being ouerswayed with too great vehemencie of affection in speaking against the affections haue condemned them as simply and in their owne nature euill and therefore wholy to bee abandoned seeing there was no hope they should be amended others with a more iudiciall insight discerning between the things themselues and their corruption haue written whole tractates for the reforming of them esteeming the chiefe toppe and perfection of wisedome to consist in the well gouerning and ordering of these disordered and tumultuous passions If then the heathen Philosophers walking in the darke night of ignorance and errour and illightened onely with a small glimmering sparke of naturall reason could thereby both discerne their corrupt affections and also did studie to reforme and bring them vnder the rule of reason how much more earnestly should we endeauour not so much to marshall them vnder the conduct of naturall reason which is it selfe but a blind leader as to reforme and purge them by the word of God which like a glorious shining Sunne hath dispelled the foggie mists of ignorance and errour and so discouered all the spots and deformities of them farre more clearely then our blinde reason And as we are earnestly to labour for the reforming of all the affections so most earnestly of al this of anger which of all other is most turbulent and violent if it be not bridled and restrayned And for our better furtherance in so good an endeauour I haue made choice of this text to the end I might shew how farre forth anger is to be approoued and imbraced in what respect it is to be auoided shunned In handling whereof I wil first shew the meaning of the words and afterwards intreate of their seuerall parts In shewing the meaning of the words I will first define what anger is and then set downe the diuers sorts thereof What anger is in generall Anger therefore generally considered is thus defined it is an affection whereby the bloud about the heart being heated by the apprehension of some iniury offered to a mans selfe or his friends and that in truth or in his opinion onely the appetite is stirred vp to take reuenge First wee will speake of the thing defined The names of anger with the notation and after of the definition Anger in the Latine tongue is called Ira which name hath his notation from the effect for when by the apprehension of an iniury the heart is inflamed with the heate of anger it doth make a man quasi ex se ire as it were to goe out of himselfe and in this respect hee who was angry was said by an vsuall Latine phrase non esse apud se not to be with himselfe and ad se redijsse to haue returned to
himselfe when his anger was passed ouer The Grecians did especially vse two names to expresse this affection which did containe in them the very nature of Anger The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the perturbation it selfe or the heating of the bloud by the apprehension of the iniurie offered the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of reuenge which followeth the perturbation So that these two names containe in them both the materiall and formall cause of anger for the materiall cause is the heating of the bloud about the heart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall cause is the appetite or desire of reuenging the iniury offered which is vnderstood by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most vsuall name vsed by the Hebrewes to signifie anger is Aph which signifieth also the Nose and by a synecdoche the whole face which name is giuen vnto it eyther because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned by the often entercourse and change of colours Our English word anger is deriued from the latine word Angor which either signifieth throtling and choking or vexation and griefe because anger worketh both these effects if it be immoderate for it stops the throate leauing no passage for words and it vexeth and tormenteth both the body and the minde And so much for the name The definition explaned now wee will speake of the definition First I say it is an affection for the whole essence of a man consisteth of these three things body soule and affections which doe participate of both the other now anger cannot bee said to bee a qualitie or propertie of the soule alone for the materiall cause thereof is the boyling of the bloud about the hart nor of the body alone for the formall cause namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered doth more properly belong to the soule and therefore I call it a mixt affection proceeding from them both I adde the materiall cause namely the heating of the bloud about the hart which heate or inflamation is caused by the apprehension of the iniurie offered or the dislike which the heart conceiueth of the iniurie apprehended which is either in truth an iniurie or but in opinion and appearance onely for anger hath not alwayes a true cause but sometime fained imaginary and this materiall cause namely the heating of the bloud by apprehension of the iniurie the formall cause followeth that is to say an appetite or desire of reuenge for before wee desire to reuenge the iniurie we first apprehend and feele it which desire is either iust or vniust iust if we be angry for a iust cause with those with whom we ought to be angry after a iust maner obseruing a fit time and to a good end vniust if these circumstances be not obserued Furthermore in this definition the cause of anger is expressed namely iniurie offered for anger alwayes presupposeth iniury and the subiect thereof which is the hart as also the obiect to wit reuenge of the iniurie And so much for the generall definition of anger Sect. 2. The kindes of anger Natural anger Corrupt anger Sanctified anger The Stoikes confuted now we are to shew the diuers sorts thereof or rather the diuers acceptation of the same affection First it is taken for the naturall affection of anger as it was created of God and had his being in man before the fall Secondly as it is corrupted since the fall by originall sinne Thirdly as it is renewed and sanctified by Gods spirit We are not therefore with the Stoikes to confound these three together and and without difference to condemne them all for howsoeuer this affection as it is corrupted is most turbulent and of all others most pernicious yet wee are to hould that the naturall affection considered either as it was created by God or so farre forth as it is renewed and sanctified by Gods spirit is iust holy and lawfull And this may easily be prooued by diuers reasons That the affection of anger is in it owne nature lawfull first because it was created by God and was in man before the fall and before any euill entred into the world being therefore the Lords owne workmanship which by his owne testimonie was approoued to be very good Gen. 1.31 Gen. 1.31 and of greater antiquitie then euill it selfe it followeth that the affection in it owne nature is to be esteemed as good and lawfull Secondly because in many places of the Scriptures it is attributed to God himselfe Rom. 1 18. Ioh. 3.36 Rom. 1.18 the anger of God is made manifest from heauen against all impietie Ioh. 3.36 he that beleeueth not in the sonne shall not see life but the anger of God shall abide vpon him Seeing therefore it is ascribed vnto God to whose most perfect and iust nature nothing agreeth but that which is iust holy it followeth that this affection it selfe is so to be esteemed True it is that neither this nor any other affection is in God if we speake properly but onely attributed vnto him that our weake capacities may better conceiue how he exerciseth his workes and eternall counsailes toward his creatures But yet forasmuch as nothing is attributed ascribed vnto him which is not good and iust so far forth as it is ascribed it euidently sheweth that anger in it owne nature is not euill Lastly this manifestly appeareth in that this affection was truely and naturally in our Sauiour Christ himselfe as hee was man Mark 3.5 as it is euident Mark. 3.5 where it is saide that hee looked angerly vpon the Scribes and Pharises mourning for the hardnesse of their hearts so likewise being incited with an holy anger to see his Fathers house turned into a market he driueth the buyers and sellers out of the Temple Iohn 2.17 Pet. 2.22 Iohn 2.17 Seeing then Christ was angry and yet free from all sinne it followeth that Anger in it owne nature is iust and holy Obiection 1. But it may be obiected that anger is in many places of the Scriptures condemned and forbidden Mat. 5.22 as Mat. 5.22 He that is angry with his brother vnaduisedly is culpable of iudgement Answere I answere that not anger simply but vnaduised anger is there condemned and in a word all other places where this affection is forbidden are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit but as it is corrupted and depraued with originall sinne for anger being sanctified is not onely iust and lawfull but also commendable profitable and very necessary as being the whetstone of true fortitude whereby wee are stirred vp
picture because it had a spot of dirt vpon it or his that should so extreamely dote vpon the rare workmanship of so excellent a feature that hee also would be in loue with the dirt for the pictures sake on the other side commend his wisdome who should so like the picture as in the mean time he disliketh of the deformity So alike foolish is he who will be angry at the person of man it selfe which was formed after Gods owne image because this image is spotted defiled with sin or he who will like and approue of such filthy corruption and deformities wherewith it is defaced but he is truely wise who so hateth the polluted spots of sinne that in the meane time he loueth Gods excellent workmanship and so esteemeth of the workmanship that he is much displeased with the pollution which deformeth it But the practise of the world is far otherwise for men will hardly bee friend to the person but they will be a friend to the sinne also nor an enimie to the sin but they wil withall maligne the person or else that which is worse they will hate the person of their neighbour and loue his vice And so much for the obiect of iust anger Sect. 12. The time of iust anger The fourth thing to be considered in iust anger is the time which must be short Not that it is vnlawfull to continue long in anger if it continue iust but least our holy anger by reason of our corruption degenerate into malice For as the most pure wine doth in time waxe sower vpon the dregs so our most holy anger if it be long retained is in daunger of receiuing some sowernes of malice from the dregs of our corruption The safest therefore and best course is quickly to be appeased especially if the party offending shew signes of repentance either for his sin towards God or his iniurie offered vnto vs for seeing vpon harty sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth And so much for the time Sect. 13 The ends to be propounded in iust anger The last thing to be considered is the end which if we would haue our anger iust and holy must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glory of God or the publike good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniury The glory of God First for the glory of God wee set it forth by our anger eyther when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sin in word or countenance and so adorne the profession which we professe or being Magistrates doe become his instruments in punishing sinnes and executing iustice if therefore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holy The second end is 2. The good of the Church common welth the good of the Church and common wealth which end though it appertaine vnto all which are members of these bodyes yet doth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice which is the proppe of the common wealth may bee maintained but also that Gods anger which hangeth ouer whole Countryes where sinne is countenanced or not iustly punished may be auerted for if sinne be punished by men in authoritie God will not punish the common wealth for it Whereas otherwise if Magistrates wincke at sinne and so neglect their dutie imposed by God the Lord will in anger take the sword of Iustice into his owne hands and punish not onely the malefactour for offending but the Magistrate for not executing his dutie yea the whole Common wealth which is stained and polluted with their sinnes Examples hereof are plentifull in the word of God Examples for the sin of Zimry with Cozby Numb 25 God sent a grieuous plague amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sin of Achan Ios 7. God tooke away the hearts from the people so that they fled and some of them fell before the men of Ai but when the malefactor was iustly punished Gods anger was appeased Iudge 21 Because the Beniamites did not punish but rather countenance the sin of those who so shamelesly did abuse the Leuites Concubine we know what followed not onely the offenders but also the whole tribe some few excepted were attached by gods heauy iudgement If therfore Magistrates would haue the Lords anger auerted either from themselues or the common wealth they are to shew their anger in punishing sin if in drawing out the sword of iustice against iniquity they propound vnto themselues the good of the Church and common wealth their end is iust and holy and their anger also The third end of iust anger 3. The good of the party who suffered the iniury is the good of the party who suffereth the iniury for hereby the offender is restrained from committing the like when either priuate men sharply reproue him or Magistrates seuerely punish him for his offence whereas if neyther priuate men doe by their anger shew their dislike nor Magistrates inflict punishment for his misdemeanour he is ready to redouble his iniuries The last end is the good of the party who by offering the iniury prouoketh vs to anger 4. The good of the partie who offered the iniury For priuate men are to be angry with their neighbour not because they maligne him or seeke his hurt but because they may discourage him in his sin and so work his amendment And in like manner Magistrates must shew their anger in punishing offenders not to reuenge themselues on their persons but that they may seeke their good in reforming their vices For what greater good can a man doe his brother then to reclaime him from his sin which otherwise would destroy both body and soule by remaining in it Obiection But here it may be demanded how he seeketh his good and amendement when the punishment is capitall Answere I answer first in those cases there is a comparison of the publike good of the common wealth with the priuate good of the party offending which is to be neglected in respect of the other if therefore his offence be such as deserueth death he is to be punished with death that the burthen doe not lie vpon the land Secondly I answere he doth the partie good by bringing him to the sight of his sin and repentance by apprehending the paine of the punishment whereas otherwise hee would desperately runne on in his sinnes and so cast away both body and soule To preuent therefore cure this desperate disease it is necessarie to apply desperate phisick and to destroy the body
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
that is folly in thy furie which are seldome seuered they will not sticke to ride and deride thee §. Sect. 5. The euils which vniust anger bringeth to the bodie 1. It deformeth it And so much for the euils which anger bringeth to the whole man Now wee are to speake of the euils which it bringeth to his seuerall parts and first of his bodie Whereas the bodie of man is excellent by nature and farre surpassing all other earthly creatures anger doth so deforme it that it becommeth more vglie and horrible then any of them For it maketh the haire to stand an end shewing the obdurate inflexiblenesse of the mind The eyes to stare and candle as though with the Cockatrice they would kill with their lookes The teeth to gnash like a furious Bore The face now red and soone after pale as if either it blushed for shame of the minds follie or enuied others good The tongue to stammer as being not able to expresse the rage of the heart The blood ready to burst out of the veines as though it were affraid to stay in so furious a body The brest to swell as being not large enough to containe their anger and therfore seeketh to ease it selfe by sending out hot-breathing sighes The hands to beat the tables walles which neuer offended them The ioyntes to tremble and shake as if they were affraide of the mindes furie The feete to stampe the guiltlesse earth as though there were not room enough for it in the whole element of the aire and therfore sought entrance into the earth also So that anger deformeth the body from the haire of the head to the sole of the foote How vglie therfore is anger it selfe when the effects therof are thus monstrous in so beautiful a subiect How monstrously doth it deforme the mind when the signes therof be thus horrible in the bodie But as it deformeth the body §. Sect. 6. 2. Jt exposeth it to dangers so it exposeth it to infinite dangers by prouoking men to enter into priuate frayes and needlesse quarrels with such desperate resolution that they wholly neglect themselues that they may hurt their enemie Like to the Waspe or Bee which venture their owne liues that they may but sting those that anger thē so they that they may satisfie their fury by reuenging a small iniurie are ready to receiue a greater for they care not to defend themselues so they may offend their enemy nay they are desirous to giue wounds though it bee thorow their owne bodies And hence it is that some painting anger haue put in either hand a sword as being fit to hurt another but not to defend himselfe But what should I speake of receiuing hurt by outward enemies seeing the angry man when he hath no other foes to hurt him doth with his owne hands offer violence vnto himfelse as is euident in their example who in their rage will not sticke to pull off the haire of their owne heads beards and to offer many other furious outrages against their owne persons So that the wise Salomon might well say That a man of much anger shall suffer punishment Prou. 19.19 for if no man else will he will punish himselfe And so much for the body But anger bringeth no lesse euils to the soule §. Sect. 7. The euils which anger bringeth to the soule 1. It blindeth reason First like a darke cloud it ouershadoweth and blindeth the light of reason and for the time maketh men as though they were distraught of their wits Wherof it is that anger is called Breuis furor a short madnesse because it differs not from madnesse but in time Sauing that herein it is farre worse in that he who is possessed with madnesse is necessarilie will he nill he subiect to that furie but this passion is entred into wittingly and willingly Madnesse is the euill of punishment but anger the euill of sinne also madnesse as it were thrusts reason from it imperiall throne but anger abuseth reason by forcing it with all violence to bee a slaue to passion And in this respect it may fitly bee compared vnto a cruell tyrant who hauing inuaded the gouernment of the common-wealth doth ouerthrow counsell law and order and ouerruleth all by force and furie so anger hauing obtained soueraigntie ouer the mind taketh away all iudgement counsell and reason and ouerswayeth all by foolish affection and raging passion Eccles 7.11 And therefore Salomon saith well that anger resteth in the bosome of fooles for either fooles it findeth them or fooles it maketh them The reason is apparant because anger maketh men rash and vnaduised in their deliberations and so their counsels and designes prooue imperfect and without life like abortiue birthes which are borne before their time Examples hereof we haue in Simeon and Leui Examples Gen. 34.25 who like madde men imbrued their hands in the blood of many innocents to reuenge the iniurie of one offender In Saul who for an imaginarie fault of one man put to death man woman and child in the Citie of Nob and not satisfied herewith 1. Sam. 22.19 he raged also against the beasts with more then beastly crueltie Yea Dauid himselfe being haunted with this furie vowed the death not onely of churlish Nabal 1. Sam. 25.13.22 but also of all his innocent familie for his fault You see then that anger peruerteth iudgement ouerthroweth counsell and putteth out the eyes of reason making it the slaue of passion fit to execute those workes of darkenesse in which rage imployeth it Like vnto the Philistines Iudg. 16.21 who hauing put out the eyes of Sampson made him to grinde in their mill and to doe their drudgerie So this raging passion hauing put out the eyes of reason makes it a fit instrument for his owne businesse that is in plotting and deuising that reuenge which is pleasing and acceptable vnto it Wherby it euidently appeareth that furious anger is a notable meanes which Satan vseth to worke our destruction For when once by rage hee hath blinded the eye of reason hee can easilie leade vs into a gulfe of all wickednesse In respect whereof Satan is compared to a cation Crowe which intending to make the carcase of some sillie Lambe his greedie pray doth first picke out the eies that it may not bee able by flight to preuent a further mischiefe so hee indeuouring to make a pray of our bodies and soules doth first seeke to blind reason which is the eye of the soule with the furie of passion that so not hauing iudgement to discerne his sleights nor wisedome to auoide them he may the more easilie lead vs into the pit of perdition Or hee may bee likened to a cunning fisher-man who troubleth the water that the fish may not descrie his net so Satan blindeth our reason with this turbulent affection that wee should not discerne the sinnes which like nets hee hath laid to intangle vs before wee bee
fallen into them For anger casting a mist of perturbation before the sight of reason maketh men vnable to iudge of good or euill right or wrong and whereas reason in it owne nature iudgeth that which is right anger maketh that seeme right which it iudgeth If therefore wee auoide those things most carefully which hurt the eyes or if they bee hurt vse such medicines as are fit to cure them because the eye is the light and guide of the whole bodie with how much more attentiue care ought wee auoide anger that blindeth reason seeing it is the light and guide of the soule which onelie eye of humane direction being put out like Polyphemus wee wander in the desarts of sinne and wickednesse If men abhorre drunkennesse and that worthilie because it maketh them differ from brute beasts onely in shape of the bodie why should they not for the same cause hate this vice of anger which like a burning ague doth so distemper disturbe the mind that while the fit lasteth it vttereth nothing but rauing Secondly §. Sect. 8. 2. Jt inflameth the soule with the heat of surie as anger hurteth the soule by blinding reason so also it doth macerate and vex it by inflaming it with furie for what greater torment can bee imagined then to haue the minde distracted vpon the racke of rage As therefore wee would account him a madde man who with his owne hands should set his house on fire and consume it so alike mad is hee to bee thought who will set his soule on fire with the raging flames of anger wherein it is not onely tormented in this life but also without repentance in the life to come it shall bee tormented euerlastingly because vniust anger is murther in Gods sight as appeareth Matth. 5.12 Matth. 5.22 and murtherers shall not inherite the kingdome of God but haue their portion in the lake which burneth with fire and brimstone which is the second death Reuel 21.8 Reuel 21.8 Seeing therefore anger inflicteth on the soule the wound of sinne and sinne vnlesse it be cured with the soueraigne salue of Christs merit causeth death let vs carefully arme our selues against the violence of this passion and manfully repell this fierie dart with the shield of faith Yea let vs so strongly curbe it in with the raines of reason that no outward iniurie pricke it forward to seeke vniust reuenge For as we would condemne him of follie who when a wrong were offred him by another should in reuenge wound his owne bodie so more foolish is hee to bee esteemed who when another offereth him iniurie doth in seeking cruell and vniust reuenge wound his soule with sin And so much for the euils which anger bringeth to a mans selfe §. Sect. 9. The euils which anger bringeth to our neighbour 1. It ouerthroweth all friendship Now wee are to intreate of the euils which it bringeth to our neighbour First it ouerthroweth that excellent and comfortable vertue to mankind true friendship for there was neuer any friendship so inuiolable which anger if it were admitted hath not violated And hence it is that wise Salomon counselleth vs not to make friendship with an angrie man because he will bee sure to breake it Pro. 22.24 Prou. 22.24 Well therfore may that speech of Inno to Alecto be applied to anger Tu potes vnanimes armare in praelia fratres atque odijs versare domos Virg. Aeneid lib. 7. Thou it is who canst arme most louing brethren one against the other and ouerthrow whole houses and families with contentious discord Secondly §. Sect. 10. 2. It prouoketh men to offer iniurie it prouoketh to offer all indignities and wrongs to a mans neighbour as also to reuenge the smallest iniuries without all proportion For men incensed with anger will wittingly and willingly reuenge those iniuries which haue vnwittingly and vnwillingly been offered for angry words they will giue blowes for blowes wounds and for wounds death And therefore the Wise man saith That anger is cruell and wrath is raging Prou. 27.4 Prou. 27.4 Yea it prouoketh men not onely to reuenge small iniuries but also no iniuries for anger rageth euen against the innocents and that oftentimes because they are innocent and but too vertuous as the furious man imagineth And this is euident in the example of Cains anger against Abel Sauls against Ionathan and Dauid Nebuchadnezzars against the three children Herods against the innocents the Scribes and Pharises against Christ as before I prooued But as anger causeth men to be hurtfull to all others Anger most hurtfull to a mans owne familie so especially to those whom they should most loue cherish and defend that is they who are of a mans owne familie who because they are necessarilie conuersant with them are continnallie subiect and euen exposed to their furie and outrage the wife to their bitter speeches if they doe not worse that is like mad men beate their owne flesh the children to furious and vnreasonable correction the seruants not onelie to reuiling speeches but also to cruell stripes and blowes so that as one saith well we may know an angrie man if wee but looke in the faces of his seruants Plutarch de cohib irac §. Sect. 11. The euils which anger bringeth to common-wealth namely by their scarres and bruises And so much for the priuate euils which accompanie vniust anger Now we are to speake of the publike Vniust anger is the cause of all tumults and vprores seditions and conspiracies massacres and bloodie wars yea the ouerthrow and confusion of all cities and common-wealths It is the cause which inciteth the Magistrate against the subiect and the subiect against the Magistrate the Prince against the people and the people against the Prince kingdome against kingdome and nation against nation and that not onely vpon waightie causes but also vpon trifling occasions For as to make a furious and vnquenchable flame it is not materiall how small the fire is that kindleth it so the matter bee apt to receiue it wherein it is kindled for one coale is enough to burne a whole citie if it fall among flaxe and one sparke if it light in tinder or gunpowder so it mattereth not how small the cause is which inflameth anger for if the minde which receiueth it be subiect to be inflamed it is sufficient to set on fire and consume whole Kingdomes and Common wealths especially if power be correspondent to the violence of the affection Infinite examples might be brought to make this manifest Examples Gen. 34. as of Simeon and Leuie who in their anger put a whole Cittie to the sword though their quarrell were but to one man Of Abimelech Iudg. 9. 1 Sam. 22. Hest 3. who in his fury destroyed all the cittie of Sichem of Saul destroying Nob of Haman who being incensed onely against Mordecay laide a plot for the destruction of the whole nation of the Iewes But I shall
not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur Vices are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum The causes thereof are to be remoued 1 Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we not intermeddle with euery domesticall trifle but commit some thing to the care of Seruants some thing to Children and most of all to the Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted