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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

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

intenderentur acerbitate laxarentur mansuetudine The nerues or sinewes of the mind which are intended made stiffe with sharpnesse and bitternesse but slacke and easie with curtesie and gentlenesse If therefore thou wouldest pacifie anothers wrath follow the counsaile of Iesus the Sonne of Syrach Eclus 8.4 Chap. 8.4 Contend not with a man full of words neither heape vp wood on his fire Where he noteth that as the wood increaseth the fire so multiplying of words increaseth anger But silence is not alwayes expedient Sect. 2. The second meanes a soft answere especially when men haue a iust cause and an honest excuse for oftentimes the angry man will imagine that silence argueth contempt as though they were silent because they scorned to returne an answere And therefore the second remedy namely a soft and milde answere eyther excusing their fault by shewing their innocency or in all humblenesse confessing it and crauing pardon is more fit phisicke to cure anger in some natures and dispositions And this medicine the wise Phisition prescribeth vs Prou. 15.1 Prou. 15.1 A soft answere putteth away wrath but grieuous words stir vp anger Prou. 25.15 So Prou. 25.15 A prince is pacified by staying anger and a soft tongue breaketh the bones or as it is in the originall a man of bone that is such an one as is most stiffe and obdurate An example hereof we haue in Abigaile 1 Sam. 25.24 who by her milde and discreet speeches quickly appeased Dauids furious anger As therefore Iron which is red hot being dipped in cold water presently looseth all his heate and returneth to his naturall coldnesse so is the heate of the hottest anger soone mittigated with a colde and milde answere Whereas on the otherside crosse and vntoward speeches maketh the least sparke of anger flame out into furie as we may see in the example of Moses who though he were the meekest man liuing on the earth Num. 12.3 as it is Num. 12.3 yet by the contentious wrangling of the people he was so prouoked to wrath that he grieuously offended God by speaking vnaduisedly with his lips as may appeare by comparing the twentith chapter of Numbers the 10 and 11 verses Num. 20.10 11. Psal 106.32 33. with the 106 Psal the 32 and 33 verses As therefore if a man blow vpon a spark he maketh it increase to a flame but if he spit vpon it hee quencheth it and both proceede out of the mouth so hee that vttereth crosse answeres doth make the least spark of anger become furious rage whereas milde and soft answeres doe easily appease it The last meanes Sect. 3. The third meanes discreet admonition is after his anger is ouerpast to giue him wholesome counsayle and good admonitions whereby he may be taught the great euils which follow anger For as it is not fit to minister Phisicke to a sicke patient while hee is in a fit of an ague and therefore discreet Phisitions rather make choise of their patients good day so it is in vaine for a man to seeke the curing of anger by good counsayle vnles he stay till the fit be passed ouer and the heat of anger somewhat asswaged For a man cannot nor will not hearken to another mans reasons while he is subiect to his owne passions And as a man heareth nothing almost which is said when his house is on fire for the noyse of the multitude the crackling of the flame and the perturbation of his owne minde so the violence of this affection and furie of this passion doth make a man while he is in a fit of rage deafe to all reason And therefore they are to be admonished when the fury hath somewhat spent it selfe and the great euils of anger both in respect of their soules and bodies their neighbours and friends the Church and common wealth are as it were in one view to bee presented to their more sober meditations But they who admonish are to remember Mildnesse required in admonishing an angry man that they vse all mildenesse and discreation in their admonition least while they goe about to preuent anger for the time to come they presently prouoke it For if they bee too austere and rough in vsing too insolent inuectiues and bitter reprehensions they doe not onely commit themselues a great absurditie while in reprouing anger they shew their own spleene but also make their admonition altogether vnprofitable Because the angry man if he see them so sharp and seuere will rather thinke how hee may defend his fault by aggrauating the iniuries which hee hath receiued then eyther confesse it to such a synick censurer or labour to amend it For as no man will suffer his wound to be searched by such a Surgeon as hath a rough hand and a hard hart neither will any patient commit himselfe to the cure of a froward and mercilesse Phisition so no man can abide and therefore much lesse an angry man to haue his gauled faults too much rubbed or the wounds and diseases of his minde healed and cured with too sharpe a corrasiue and lothsome potion of insolent and bitter words They therefore who will angerly reproue anger are no fit Phisitions for them who are subiect to this passion For to such they will either hide and dissemble their imperfections rather fayning themselues well then they will discouer their disease to such a crabbed Phisition or else they will iustifie and defend them as lawfull and necessarie And as the fearefull Snake when hee hath no meanes to flye away will turne againe and desperately leape into the face of him that pursueth him or as the timerous Stagge when hee can escape no longer by running maketh a stand turning cowardly feare into desperate rage So the angry man being so hardly pursued with sharpe inuectiues and bitter reprehensions that he hath no euasion of excuse to couer his fault nor hope of pittie by confessing it doth as it were flye into the face of the reprouer by obiecting his greater faults that they may serue to extenuate his which are lesse You will hee say who so sharpely reproue me for my choller haue other faults as great as this and therefore you may doe well to cure your selfe before you become anothers Physition Yea in this you would shew you selfe no more innocent if you had the like occasion to shew your anger And howsoeuer you seeme in your conuersation sweet and harmelesse yet hee that should tast you would not finde you free from gaule hee that should handle you somewhat roughly would soone perceiue by his owne smart that you haue a sting though you doe not thurst it out being not prouoked In a word the angry man will neuer cry peccaui vnlesse afterwards with some confidence hee may adde miserere neyther will hee suffer his wounds to be cured by such an one who by his rough handling will more vexe him then pleasure him by the cure And so much for the remedies and medicines which we are to vse for the curing of anger The conclusiō eyther in our selues or others which I would wish euery one who finde themselues subiect to this vnruly passion carefully to apply vnto themselues for as it will not benefite a sicke man to read his Physitions prescript or to carry the medicine in his pocket vnlesse hee take and receiue it according to his direction so will this Physicke of the soule little auaile for the curing of anger vnlesse it bee applyed to the heart and Conscience 2 Cor. 3.5 Phil. 2.13 But seeing wee are not able so much as once to thinke a good thought as of our selues but it is God onely which worketh in vs both the will and the deede let vs intreate the Lord vvho is the onely true Physition that he will not onely vouchsafe to annoynt the blinde eyes of our vnderstanding with the precious eye salue of his holy Spirit that vvee may see the deformities of this and all other disordered affections And also that hee will with the same spirit inable vs to reforme and renewe them that their violence and fury being abated and the corruption and filthynesse of them being purged cleansed and sanctified they may become fit and seruiceable for the setting forth of his glory the good of our brethren and the furthering of our eternall saluation Which grace he vouchsafe vnto vs who dyed for vs Iesus Christ the righteous to whom with the father and the holy Ghost be ascribed all honour and glory principalitie power and dominion for euer and euer Amen FINIS

presumption of their worth but because it is the nature of loue to cause a man hopefully to expect for correspondencie of affection in them whom it loueth though there be almost no proportion in desert Neither could I find fitter patrons for treatises of this nature for who are more fit then the vertues and religious to defend and countenance such discourses as tend to the vpholding and aduancing of vertue and pietie and to the suppressing and beating down of vice and wickednesse and who are more able to daunt the courages of the vicious and malicious which are daily ready to wreck their spight vpon those who inueigh against their darling sinnes then they whose vertuous disposition is both graced and strengthened with honour and eminencie of place and also with the gracious fauour of our dread Soueraigne As therefore I haue respectiuelie dedicated these my labours vnto your Honours so accept them with your wonted kindnesse and vouchsafe them at your leasured your perusall and me your honourable fauours so shall I bee more and more bound to pray vnto the Lord that he will grant vnto your Honors a daily increase of grace and true honor in this world and eternall glorie and happines in the world to come Your Honours in all humble dutie to be commanded IOHN DOVVNAME TO THE CHRISTIAN READER CHristian Reader I haue endeuoured to discouer and lay open the vglie filthinesse and hainous wickednesse of foure sinnes wherewith our land is much corrupted and defiled namely the abuses of Oathes in vaine swearing and impious forswearing Drunkennesse Whoredome and Briberie I am not ignorant how distastfull these discourses will be to their palats who haue alreadie rellished the sweetnesse of these sinnes and doe still nuzle them in their bosomes as their dearest darlings But I haue alreadie learned that if it bee the chiefe end of my labours to please men Gal. 1.10 I shall but thereby get this testimonie vnto mine owne conscience that I am not the seruant of Iesus Christ yet may I truly say thus much for the answering of all cauils and calumniations that I haue not willingly intended to displease any man but haue laboured to aduance the good of all For God and mine owne conscience can beare mee witnesse that I haue not in any spleneticke and satyricall humour aimed at the disgrace of any mans person profession or calling but haue had mine onely quarrell against their sinne nor yet discouered their nakednes that they may be laughed to scorne but that themselues taking notice of it may hide it and turning from their sinnes by true repentance may escape those iudgements which they haue deserued in the day of Gods visitation If any notwithstanding my iust apologie shall yet take exceptions they shall but by their kicking shew that I rub on their sore and by their complayning manifest their guiltinesse for in particular I accuse none who doe not stand accused before God by the testimonie of their owne consciences And these of all others haue least cause to be offended seeing if at all I handle them roughly it is not to hurt but to cure them of their wounds of sinne which otherwise might fester to their destruction And thus praying that these and all other my labours may tend to Gods glorie and the saluation of his elect I commend thee to Gods protection Act. 20.32 and vnto the word of his grace which is able to build thee further and to giue thee an inheritance among them which are sanctified From Lothburie in London the 30. of October Anno Dom. 1608. Thine in the Lord. I. D. A TREATISE OF SWEARING WHEREIN IS SHEWED THE LAWFVL VSE OF an oath and also the diuers abuses thereof both by vaine swearing and impious forswearing CHAP. I. What an oath is and of the diuers formes ceremonies and ends thereof ALthough it is not my purpose in this my discourse of swearing §. Sect. 1. The maine scope of this treatise to intreate copiously and fully of the doctrine of oathes and of all questions coincident thereunto which would require a larger tractate then one so bounded within the straits of time and distracted with multitude of businesse can conueniently publish and is not so necessarie because many others haue excellently and happily laboured in this argument but principally to speake against the abuse of oathes by vaine swearing and impious forswearing whereby the glorious name of God is exceedingly dishonoured in our times yet forasmuch as contraries compared and opposed doe best illustrate one another and lest together with the lawlesse abuse I should seeme to take away the laudable and lawfull vse of swearing I will briefly touch the principall points of this common place and especially those which make way to that discourse of vnlawful oathes which I chiefly intend And first to begin with the generall definition §. Sect. 2. VVhat an oath is An oath is a religious and solemne attestation of Gods holy name where we inuocate him as a witnesse and suertie to confirme the truth of our speech and as a Iudge to punish vs if we speake falsely Of this there are diuers formes and diuers ceremonies In respect of the diuers forme an oath is either simple and direct or compound and indirect Simple when as we plainly and directly call God to witnesse So the Apostle Rom. 1.9 God is my witnesse whom I serue in my spirit Rom. 1.9 c. Compound when as there is prayer or pawne annexed The prayer annexed to an oath is either the desire of some good as So God helpe saue or prosper me or the imprecation of some euill if we sweare falsely as God doe so or so vnto me if I doe not speake the truth So also in our oathes we sometimes pawne and pledge vnto God those things which are deere vnto vs as it were suerties of our truth as By my soule by my faith c. that is I pawne my soule and faith vnto God for the confirmation of this truth So Ioseph swore by the life of Pharaoh Gen. 42.15 1. Cor. 15.31 §. Sect. 3. Ceremonies and rites vsed in swearing Gen. 14.22 Gen. 42.15 and Paul 1. Cor. 15.31 By our reioycing which I haue in Christ Iesus our Lord I die daily The ceremonies vsed in swearing haue bin diuers in diuers times In Abrahams time when they took an oath they lifted vp their hand towards heauen thereby signifying that they swore by him whose throne was seated in the highest heauens The like ceremonie was vsed by the Angell Dan. 12.7 So also inferiours in the same time swearing vnto their superiours and Masters Aben. Ezra put their hand vnder their thigh by which ceremonie they signified their subiection and that they bound themselues to perpetuall seruitude if they did not speake truly Gen. 24.2 and 47.29 In Salomons time when as they took an oath they touched the Altar 1. King 2.31 the which ceremonie was also vsed amongst the Gentiles

of a man but a senselesse trunck and filthie carcase Vnto which also the Prophet Esay alludeth chap. 28.7 Esa 28.7 for setting downe the sinne of the priests and false prophets and their vtter neglect of all good duties hee saith that they erred through strong drinke and were swallowed vp of wine Yea euen the Heathen man discerned this by the light of nature where speaking of the Grecians surprising Troy in the time of the Troianes drunkennes Virg Aeneid 2. l. 265. he saith Inuadunt vrbem somno vinoque sepultam They assaulted the Citie which was buried in sleepe and wine So that they who giue themselues to this vice are no more able to performe any good duties of their callings then those who are dead and buried be able to doe the workes of the liuing And hence it is that as the Lord restraineth all men from this sinne so especially Magistrates and Ministers Luk. 21.34 because their callings are of greaest vse and importance and therfore their neglect of them most pernicious both to Church and Common-wealth To this purpose is that Pro. 31.4 Pro. 31.4 It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke 5. Lest hee drinke and forget the decree and change the iudgement of the children of affliction So the Priests and Leuits were prohibited the vse of wine and strong drinke vpon the penaltie of death when they were to come into the Tabernacle of the congregation to execute the office of the Priesthood Leu. 10.9 Leuit. 10.9 And the Nazarites also who had dedicated themselues to Gods seruice Num. 6.3 as appeareth Num. 6.3 which commandement when the priests neglected they shamefully erred out of the waie of truth failed in vision and stumbled in iudgement as we may see Esa 28.7 Esa 28.7 The like care the Lord hath shewed in restraining the Ministers of the Gospell from this vice for where he describeth what manner of men he would haue chosen into the Ministerie he still requireth that they be sober temperate 1. Tim. 3.3.8 Tit. 1.7 and not giuen to excesse and drunkennesse 1. Tim. 3.3.8 Tit. 1.7 Secondly §. Sect. 2. 2. The drunkard disgraceth his profession and exposeth himselfe to contempt the drunkard disgraceth himselfe and his profession and exposeth his name and person to the iust contempt and reproch of all for whereas he professeth that hee is a Christian who hath his part in Christ and his merits in this his practise he clearly prooueth that he is nothing lesse for a true Christian is a child of the light and walketh in the light 1. Thes 5.5.7 1. Thes 5.5 But the drunkard is the child of darknesse and the workes which he worketh are workes not of the day but of the night vers 7. A true Christian is religious and full of pietie but the drunkard is so farre from this that he hath not so much as common honestie for they who walke honestly as in the day they doe not walke in gluttonie and drunkennesse Rom. Rom. 13.13 13.13 The true Christian hath forsaken and mortified the lusts of the Gentiles for Christianitie and Paganisme can neuer agree together but the drunkard stil walloweth in them for the lusts of the Gentiles wherein they walked were wantonnes vncleannes drunkennes gluttonie drinkings and in abominable idolatries As it is 1. Pet. 4.3 1. Pet. 4.3 Those vnto whom the grace of God hath appeared are taught thereby to denie vngodlinesse and worldly lusts Tit. 2.12 and to liue soberly and righteouslie and godly in this present world and therefore they who spend their time in intemperance surfetting and drunkennes haue not had so much as a glimpse of this grace which bringeth saluation shining vnto them Whosoeuer then professeth Christianitie and yet liueth in drunkennes he prooueth himselfe a plaine dissembler in making shew of that he is not and his profession doth not grace him but he disgraceth his profession for whatsoeuer shew hee may seeme to make of pietie and honestie when he is in his deuouter kinde of drunkennesse yet no wise man esteemeth his words of any credit seeing he is an inordinate person in his whole carriage who hath no rule ouer himselfe and is readie to blesse curse to pray and blaspheme to vtter holy speeches and filthie ribauldrie with the same breath Thirdly § Sect. 3. The drunkard maketh himselfe a slaue to his vice the drunkard by his much tipling maketh himselfe a slaue to his vice and by long custome bringeth superfluitie into vrgent necessitie for as it is in other sinnes so in this before it is admitted it creepeth and croucheth flattereth and allureth like a lowlie vassall but being entertained it straight sheweth it selfe not onely a master but also a Lordly tyrant which raigneth and ruleth with great insolence First sinne is committed then practised and often practise bringeth custome and custome becommeth a second nature and hath in it the force of a law which must be obeyed not in courtesie but vpon necessitie And as this is true of all sins in generall so especially it is verified in this sinne of drunkennesse for first men drinke for thirst then for delight then for wantonnesse and so by much bibbing they bring themselues to such an vnsatiable thirst that they cannot sit without the cup at their elbow Fourthly §. Sect. 4. The drunkard maketh himselfe vvorse then a beast where as man by creation is the most excellent of all the creatures being created according to Gods owne image by this vice hee maketh himselfe equall with the beasts for he is depriued thereby not onely of pietie but of humanitie euen of his vnderstanding and reason wherein hee differeth from a beast farre more then in his outward shape yea in truth in diuers respects he maketh himselfe inferiour to the brutish creatures for he much more degenerateth from the excellencie of his creation hee depriueth himselfe not onely of the vse of his reason but also of his senses not of his vnderstanding alone but of his standing and motion also for when he standeth he is readie to fall and when he mooueth he reeleth and staggereth Lastly he is farre more intemperate then almost any beast for when they haue eaten sufficient they will eate no more and when they haue drunke to quench their thirst and to satisfie nature they cannot bee forced by any violence to drinke againe whereas these tiplers drinke double and treble more then they neede and not onely satisfie nature but also glut and oppresse it with superfluitie Lastly §. Sect. 5. Drunkennesse bringeth pouertie this sinne bringeth men to pouertie and want for they consume their wealth at the wine and swallow downe their whole estate and so it commeth to passe that hauing spent all in superfluities in the end they want necessaries and because in their youth they will drinke nothing but wine they are oftentimes

they are of one nature and are both direct witches who equally labour to enrich Satans kingdome both with their owne soules and with the soules of others who are seduced by them So among bribers there are some who may be called good in comparison of others who take rewards to right the others wrongs and releeue those whom others by their vniust sentences haue oppressed notwithstanding these are bribers too corrupt vnrighteous and naught although not altogether of so malignant a disposition as the other For it is as great iniustice to inforce a man to buy that which is his owne alreadie as to giue vnto him that which of right belongeth to another and hee that goeth thus farre to make iustice which is in her nature free to become venall and of a slauish nature within a while will be so blinded with gifts that he will not sticke to set iniustice also to sale and as one saith Qui non erubescat dicere Greg. lib. 12. Moral quid mihi dabis vt tibi iustitiam faciam nonne simile est ac sidicatur quid mihi vultis dare vt abnegem officium perdam deum vendam That is He that blusheth not to say what wil you giue me and I will doe you iustice is as readie to say what will you giue me and I will denie to execute iustice neglect my dutie and sell God himselfe Howsoeuer it is it cannot be but great preiudice to the vprightnesse of a Iudge and a shrewd presumption of his corruption when as hee receiueth gifts of those who haue suites depending before him for as a wife or maide would incurre the danger of iust suspition of hauing an vncleane heart who being solicited by a fornicator to commit whoredome should receiue his gifts although she should denie his suite for howsoeuer in word she refuse his wicked motion yet indeed she receiueth pledges of his loue so likewise are such Iudges not without cause to bee suspected who receiue gifts of those who labour to peruert iudgement for howsoeuer in outward shew they make profession of integritie yet in action they receiue the pawnes of vnrighteousnesse which will cause them to preiudice the cause and to hault in the administration of iustice and to respect the person of one more then of another and the cause for the persons sake Fourthly §. Sect. 9. Briberie is a cause of treacherie and treason the sinne of bribing is pernicious to the common-wealth as it is a cause of all treacherie and treason against the State For he that will not sticke to sel iustice and iniustice will not sticke to set the common-wealth to sale also and betray it into the hands of the enemie for large gifts when he doth but get opportunitie and can doe it safely secretly and without danger Of this great Philip of Macedon had often experience in his time and therefore he thought no castle so impregnable no fort so strong but that there might be found roome and passage for an asse laden with gold to enter into it But much more doth this corruption abound in our times for who seeth not that it is an vsuall thing in the time of warre as the prouerbe is Argenteis hastis pugnare to fight with siluer pikes to vndermine a State with siluer pick-axes and to batter downe the walles of the best defenced Citie with these golden bullets Neither do the great Commanders of these times vsually bring their forces against any countrie or citie or venture to winne it by inuasion and assault before they haue first made way vnto themselues by large gifts and by corrupting bribes haue made a great partie of the aduerse side or at least some speciall men who may giue them from time to time secret intelligence of all affaires of the State of oportunities to bee vsed and impediments to be remoued and who will when occasion serues betray their countrie as much as in them lieth into the enemies hand And by this meanes more cities are sacked and more countries subdued then by force of armes and dint of sword yea in truth so doth this bribing corruption infect all States in these daies that were it not that the Princes and gouernors being taught by manifold experience the greatnesse of this danger had a most vigilant eye to foresee and spie out these mischiefes and a seuere hand to punish trecherie when it is discouered scarce any State would remaine vnshaken and vnruined by these corrupt courses Lastly bribing is pernicious to the common-wealth §. Sect. 10. Bribing bringeth the common wealth to destruction as being in it selfe a notable meanes to bring it to destruction for not onely it ouerthroweth iustice and truth which are as it were the sinewes wherewith all States are strengthened and held together and euen the verie pillars vpon which the good and safetie of all common-wealthes are built which being taken away the State must needs bee weakened dissipated and brought to ruine but also it inflameth the fire of Gods wrath against that countrie where it much aboundeth and bringeth downe his fearefull iudgements vpon it whereby it will soone be destroyed though there were no enemies to oppose against it And as this truth is warranted by manifold experience of these times so by the infallible word of God which cannot lie Pro. 29 4. So Prou. 29.4 A King by iudgemen maintaineth the countrie but a man receiuing gifts destroyeth it The Prophet Ezechiel also reckoneth this sinne of bribing amongst those capitall sinnes which moued the Lord to bring vpon Ierusalem destruction and desolation Ezech. 22.12.14.15 Ezech. 22.12 The Prophet Micah likewise hauing shewed that all sorts of rulers amongst the people of Iuda were corrupted with bribing saith that for this cause Zion should bee plowed as a field and Ierusalem should bee made an heape of stones and the mountaine of the house as the high places of the forest Mich. 3.11.12 Mich. 3.11.12 CHAP. V. That the sinne of bribing is excceding hatefull to the Church BVt as the sinue of bribing is pernicious to the common-wealth §. Sect. 1. Bribing is the dore whereby insufficient Ministers enter so likewise it is exceeding hurtfull to the Church For as Iudas being possessed with greedie couetousnesse cared not to betray our head Iesus Christ for a reward saying vnto the high Priests What will you giue me and I will betray him so the greedie patrones of these dayes intending onely their owne gaine sticke not to betray the body of Christ to wit his Church into the hands of Ieroboams Priests made of the basest of the people in the first place demanding with Iudas What will you giue me neuer regarding in the meane while how few their graces bee whom they present so their gifts be manie nor how vnfit they are to teach the people so they are sufficient to bring large rewards or at least to subscribe vnto bonds by which they exclude themselues from the greatest part of their

liuing Whereby it commeth to passe that the people wanting instruction are destroyed for want of knowledge and remaining blinded with ignorance are made an easie pray to bee seduced and mislead into errors and heresies by the Priests Iesuites Papists Brownists Familists and all other sectaries and wicked heretiques Of all which mischiefes the corrupt bribing which is vsed in these dayes is the principall cause for if it were not for the gifts of the purse the gifts of the mind would be respected and preferred But let all such corrupt patrons know that they are no better then sacrilegious theeues in the sight of God and men who by robbing the Church of such liuings which are dedicated and consecrated vnto God for holy vses do make both thēselues and their families liable to Gods heauie plagues and fearfull iudgemēts For if Balthasar was cut off in Gods wrath for drinking in the vessels of the Temple which his predecessor Nebuchadnezer had vniustly brought into his treasurie then what shall become of them who haue not onely the most part of their plate made of Church-mettall but also haue sacrilegiously taken the bread which they eate and the meate and drinke which they continually feede vpon Dan. 5. out of the Churches storehouse If Ananias and Sapphira were smitten with present death for keeping backe part of the price which was raised out of their owne possessions after it was consecrated to the Churches maintenance then what death and condemnation is due vnto them who violently rob and spoile the Church of her owne reuenues and lawfull right vnto which God in his word and good Princes by their lawes haue intitled it and wherewith others tendring more Gods glorie and the flourishing estate of the Church then their owne particular haue richly and religiously endowed it Secondly by this bribing §. Sect. 2. By bribing sufficient Ministers are corrupted euen those Ministers which are able to teach the people are so corrupted that they speake not those things which are profitable but such things as are plausible to their benefactors they daube ouer their faults with vntempered morter promising peace where the Lord denounceth warre and immunitie from punishment when the sword of Gods iudgement is alreadie drawne and readie to strike And of this corruption the Lord accuseth the Priests of Iudah Mich. 3.11 The heads thereof iudge for rewards Mich. 3.11 and the Priests therof teach for hire and the Prophets therof prophecie for money c. CHAP. VI. That the sinne of bribing is most pernicious to the briber himselfe ANd thus it appeareth that the sinne of bribing is pernicious both vnto Church and Common-wealth §. Sect. 1. Bribers depriue themselues of a marke of Gods children Now in the last place it followeth that I shew and prooue that as bribers are bad vnto all others so they are worst of all to themselues in respect of the manifold euils which they bring vpon their owne heads for first as they depriue themselues of a notable signe of the child of God who shall dwell in his holy mountaine and be an inheritour of the kingdome of heauen which is not to receiue rewards against the innocent Psal 15.5 so they take vpon them the marke of destruction and condemnation and carrie as it were vpon their sleeue the badge of a wicked man So it is said Prou. 17.23 Prou. 17.23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement Psal 26.10 And these are the properties whereby Dauid describeth a bloodie or hainous sinner Psal 26.11 In whose hands is wickednesse and their right hand is full of bribes Secondly §. Sect. 2. Bribes blind the eie of the minde corrupt the iudgement wheras men chiefly excell the brutish creatures in the light of reason and in the vse of the vnderstanding and of a sound iudgement gifts and rewards blind the eie of the mind and the affections being therewith corrupted doe so corrupt the iudgement also that they cannot discerne betweene right and wrong truth and falsehood but like beasts follow their sense lusts and passions rather then the direction of their reason and vnderstanding And this argument the Lord himselfe vseth to inforce his prohibition concerning taking of bribes Exod. 23.8 Thou shalt take no gift for the gift blindeth the wise Exod. 23.8 Deut. 16.19 §. Sect. 3. Bribes make men base and sordidous and peruerteth the words of the righteous So Deut. 16.19 Thirdlie if a man suffer himselfe to be corrupted and ouerswaied with gifts and rewards though in his owne nature he be of neuer so generous and free a spirit yet in short time it will make him so base and sordidous that there is no pray of such smal value which will not make him stoope to seaze vpon it no course or carriage so inhumane dishonourable and dishonest which he will not be content to take vse for the inhaunsing of his gaine This the wise man obserued in his owne experience Prou. 28.21 Prou. 28.21 To haue respect of persons is not good for that man will transgresse for a peece of bread And the Lord accuseth the rulers of Ierusalem not onely for peruerting iudgement but also that they were base and sordidous in their bribing polluting Gods name by their iniustice for handfuls of barlie and peeces of bread Ezech. 13.19 Ezech. 13.19 In which respect such corrupt Iudges are fitly compared to a paire of scoles which when they seeme most equall will incline to either side by the addition of the least waight and turne againe to the contrarie side when that waight is ouerpoised with a greater Fourthlie §. Sect. 4. Bribing maketh a man obnoxious to Gods fearefull iudgements 2. King 5.16.21.27 Iob 15.34 this sinne of bribing doth make a man liable and obnoxious to Gods fearefull iudgements both in respect of his person and state Of the former we haue an example in Gehezi who taking an vnlawfull bribe from Naaman had that heauie punishment of lothsome leprosie inflicted both vpon himselfe and all his posteritie and for the other it is said that fire shall deuoure the houses of bribes Iob 15.34 And howsoeuer men thinke by receiuing rewards to peruert iustice and truth to aduance themselues and theirs to great wealth and plentie of all things yet in the end this riches wil melt and vanish away and those who lately flourished in their vniust courses shall be brought into pouertie and calamitie according to the saying of the Wise man Prou. 21.6 Prou. 21.6.7 The gathering of treasure by a deceitfull tongue is vanitie tossed to and fro of them that seeke death 7. The robberie of the wicked shall destroy them for they haue refused to execute iudgement §. Sect. 5. Briberie bringeth Gods curse woe and destruction Deut. 27.25 Esa 5.20.23.24 Fiftlie it bringeth vpon those who are corrupted with it Gods heauie curse and malediction as appeareth Deut. 27.25 Cursed be