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

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

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

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

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.

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

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