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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	holy_a	soul_n	16,669	5	5.2335	4	true

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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

about to their graues as certainly though not so speedily For it bringeth cruditie to the stomacke and ach to the head rheumes impostumes gouts consumptions apoplexies whereof men perish and so howsoeuer drunkennesse is not the mother yet it is the grandmother of their death though men are ashamed like vpstarts in our times that it should deriue it pedigree so farre for so base a kinred therfore intitle it after the name of the next parent Neither in truth can there be any cause alleaged that maketh this our age so weak diseased and short liued which beareth greater sway in producing these miserable effects then drunkennesse and intemperance It is true indeede that the world now waxing old and as it were horeheaded cannot generate children of such strength and vigour as it did in the time of youth and full strength and therefore we must needes decline as the world declineth It is true also that the mother earth is infeebled with much bearing and hath her strength much abated with so innumerable child-birthes and being now come to her cold melancholie age cannot bring forth her fruites so full of vertue and strength and so fit for the nourishment of our bodies as shee did in former times but that there should be such a change so suddaine and so extraordinarie and that there should be such great difference in health and strength and long life betweene this our age and that which went next before it can be imputed vnto nothing more then this that now drunkennesse and intemperance is after an extraordinarie manner increased whereby the naturall and vitall heate of men is drowned and extinguished before it bee neere spent like a candle cast into the water before it bee halfe burned If then wee thinke it a fearefull sinne for a man to murther himselfe and by laying violent hands on his owne person to shorten his life then let vs not esteeme drunkennesse as a small offence seeing it produceth the same effects though by other meanes and instruments and bringeth our bodies to the same vntimely death although it bee by a diuers way And these are the temporall euils which the drunkard bringeth vpon himselfe §. Sect. 10. The spirituall euils which drunkennesse bringeth which though they be manifold and grieuous yet are they not to be compared with those spirituall euils into which through a wilfull necessitie hee is plunged euen whilest hee continueth in this life For first by this sinne he excludeth himselfe out of the number of those children who are borne vnto God by regeneration and new birth and is separated from Iesus Christ so as he hath no communion with him nor part in his benefits for those who are regenerate are begotten vnto God by his spirit dwelling in them and where the spirit of God dwelleth there it sheweth it selfe both by mortifying the old man and subduing the lusts of the flesh and by quickening the new man and bringing forth the fruites of the spirit Now gluttonie and drunkennesse are the workes of the old man and speciall fruites of the flesh Gal. 5.21 and 23. as appeareth Gal. 5.21 from the which Gods spirit doth purge and cleanse vs as soone as hee maketh choice of our bodies to be his temples and contrariwise doth adorne vs with sobrietie and temperance as it is vers 23. so that they who liue in drunkennesse are dead in their sinnes they liue not to God as being his children seeing they are destitute of his spirit but they liue to Satan Rom. 8.14 the world and the lusts of their owne flesh and remaine their vassals vnto whom they doe faithfull seruice Rom. 6.16 Neither are they in Iesus Christ seeing they walke not after the spirit but after the flesh they haue not as yet put on Christ seeing they haue not put off drunkennesse for he will not be our garment wherein being clothed we may appeare glorious and righteons in Gods sight before we cast away from vs the filthie ragges of the flesh and therefore the Apostle teacheth vs first to giue a finall farewell to gluttonie and drunkennesse chambering and wantonnes strife and enuying casting them from vs as polluted ragges which are not worth our wearing and then to take vnto vs Iesus Christ and put him on as our wedding garment with the hand of faith Rom. 13.13 14. Rom. 13.13.14 Secondly as this drunkennesse quencheth the spirit §. Sect. 11. Drunkennesse quencheth the gifts of the spirit so it choaketh the gifts thereof and therefore the Apostle teacheth vs that there must be an emptinesse of wine before there can be a fulnes of the spirit Eph. 5.18 Be not drunke with wine wherein there is excesse but be fulfilled with the spirit Eph. 5.18 For the holy Ghost scorneth to be an inmate where drunkennesse is the inhabitant and if we make our bodies with much drinking to become wine caskes the Lord wil neuer thinke them fit vessels to receiue his spirit which is the water of life neither will this wine of the flesh Ioh. 7.38.39 Basil mag Serm. 2. de ieiunio and water of the spirit be euer mingled To this purpose one saith Ebrietas dominum non recipit spiritum Sanctum expellit vt fumus apes abigit sic spirituales gratias crapula reijcit Drunkēnes neither receiueth the Lord nor retaineth his spirit but as smoake driueth away Bees so it expelleth spirituall gifts Another maketh this similitude Our bodies saith he are earthie now as by too much raine the earth is resolued into durt and made vnfit for tillage so our bodies being ouer moistned with excessiue drinking August de vitan ebriet Serm. 231. are altogether vnfitted for the spirituall tillage and so can bring forth no good fruites of holinesse and righteousnesse Yea rather being turned into boggs and marishes they are fit to breed nothing in them but vglie serpents froggs and vermine that is all manner of abominable sinnes and lothsome wickednesse Thirdly §. Sect. 12. Drunkennesse strengtheneth the flesh and the lusts thereof as drunkennesse weakeneth the spirit and the gifts thereof so it strengtheneth the flesh and the lusts thereof Now we know that the flesh and fleshly lusts are our mortall enemies which continually fight against our soules as it is 1. Pet. 2.11 so that the victorie of the flesh is the Christians ouerthrow 1. Pet. 2.11 and the welfare thereof his destruction What follie therefore it it to arme our enemie against our selues and to put in his hand a sword which will pearce our owne hearts What madnesse is it when the enemie is readie to giue a sharpe assault to pull downe the walls of our owne citie and to lay open large breaches whereat he may make a free entrance And yet this follie doe these men commit who pamper the bellie and addict themselues to this sensuall voluptuousnesse as the wise man plainly sheweth Prou. 25.28 Pro. 25.28 A man that refraineth not his appetite

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

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

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

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

maligne his person must bee exposed to all dangers in reuenge of her quarrell That I may say nothing of his continuall hopes feares despaire griefe ielousies quarrels truces wherewith he is no otherwise tormented then if hee were daily vpon a torturing rack sauing that himselfe chuseth his tormentor and voluntarily indureth this hellish punishment In which respect this sinne of vncleannes is by one compared to an infernall fire Hierom. O ignis infernalis luxuria cuius materia gula c. whose matter or nourishment is gluttonie and drunkennesse the flame burning lust the sparkles corrupt speeches and filthie communication the smoke infamie and disgrace the ashes vncleane filthinesse and the end hell torments Neither are base and effeminate men onely subiect to this tyrannical slauerie but euen the most strong and valiant §. Sect. 6. That the most vvise and valiant become slaues to their harlots being first conquered vvith their owne lusts the wisest and best qualified are in no better case when they haue giuen themselues ouer to bee ruled with their filthie affections for to say nothing of the thrice valiant Hercules who hauing vanquished many monsters was afterwards made through the violence of his lusts a base slaue to Omphale and changed his club and lions skinne into a spindle and distaffe receiuing his worke by taske among her maides nor of Sardanapalus the great king of Assyria who was so basely inthralled with his lusts that he vsed to weare womens apparrell and to spinne amongst his harlots the Scriptures themselues doe offer vnto vs two notable examples the one of the strongest the other of the wisest amongst meere men who being first made slaues to their owne lusts were afterwards subiected in the basest thraldome vnto their concubines and harlots The strong Sampson who with the iaw bone of an asse slew a 1000. men was so basely deuoted to the harlot Dalilah that when he was bewitched with her allurements he could not conceale from her his chief secret which imported him no lesse then his life though he had often experience of her treacherie falsehood And Salomon so much admired for his wisedome was so besotted vpon his wiues and concubines that they withdrew his heart from God who had inriched him aboue all other with his gratious benefits and inticed him to ioyne with them in their grosse idolatry So that no strength is able to incounter the violence of these fleshly lusts no wisdome can priuiledge men from being deluded and abused with the cunning wiles of these filthie harlots Thirdlie §. Sect. 7. God punisheth the fornicators bodie vvith lothsome diseases God punisheth the fornicator in his bodie with grieuous sicknesses and lothsome diseases for so wisely hath he ordred it by his wisdome and prouidence that they who who will taste the honie of this sinne shall also feele the sting of punishment for it spendeth the vitall spirits consumeth and extinguisheth the naturall heate and moisture which are the onely preseruers of health strength and life whereof followeth the corruption of the blood dissolution of the sinewes rottennes of the marrow aches in the ioynts cruditie in stomacke paine in the head lamenesse in the limnes gouts palsies and innumerable diseases Besides all which naturall and ordinarie sicknesses and infirmities the Lord hath of late punished this sinne with that most lothsome and desperate disease which is so odious euen to carnall men that all nations are ashamed to owne it whereof it is that it is diuerslie called by diuers people as the Neapolitan Indian and French disease which was neuer heard of in the daies of our ancestours till men in an vnusal manner multiplying their filthie lusts the Lord not much aboue an hundred yeeres-since brought vpon them this vnusuall punishment which is now growne almost as common as the sinne The consideration whereof should mooue all-men whose liues are more deere vnto them then their lusts and whose health and strength is more valued then a short and brutish pleasure to leaue this sin and loath these harlots who in this respect may not vnfitly bee compared to sweete but poysonous potions which delight in the taste but kill in the disgestion or vnto bandogs sauing that these hurt by fighting they by fauning these wound with biting they with kissing and wanton dalliance Or like the Iuie which whilest it seemeth louingly to imbrace the tree adioyning sucketh from it the naturall sap and moisture and so causeth it to rot and perish Lastly §. Sect. 8. God punisheth fornicators in their posteritie as the Lord punisheth this sinne in the fornicators themselues in regard of their owne person so also in respect of their posteritie As sometimes he punisheth them with barrennesse whereby their offpring is vtterly cut off and as it were dried in the spring according to the saying of the Prophet Hos 4.10 They shall commit whoredome and not increase Hos 4.10 Sometimes he visiteth the sinnes of these fornicators in their vncleane issue and pulleth them vp as soone as they begin to take roote because such pernicious weedes are not fit to cumber his Church or common-wealth In which respect Iob calleth whoredome a sire which deuoureth to destruction Iob 31.12 and wholly rooteth out a mans increase With which accordeth the saying of the sonne of Syrach namely that the harlots children shall not take roote nor her branches bring footh fruite Eccles 23.25 And if they liue and continue vpon the earth the Lord commonly giueth them ouer to patrizate and follow the father in his sinnes so as vsually the whorish issue may bee no more easily knowne by resembling their parents in their face and countenance then in their leaud liues and vnchaste conuersation CHAP. XI Of the spirituall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which are inflicted vpon fornicators §. Sect. 1. God subiecteth fornicators to his fierce vvrath besides which the Lord imposeth vpon them many spirituall iudgements as first he subiecteth them to his wrath and heauie displeasure as the Apostle witnesseth Ephes 5.3.6 where he saith Ephes 5.3.6 that for these sinnes of fornication vncleannesse and such enormous crimes commeth the wrath of God vpon the children of disobedience and therefore it behooueth vs to mortifie these earthly lusts Col. 3.5.6 as he exhorteth vs Col. 3.5.6 that we may not incurre the heauie displeasure of our dread Lord and Soueraigne for if we feare to prouoke against vs the iust wrath of an earthly prince because in the light of his countenance is life Prou. 16.14.15 and 20.2 and his fauour is as a cloud of the latter rame whereas contrariwise the feare of a king is like the roring of a lion and his wrath is as the messengers of death then how much more should wee auoide those sinnes which prouoke the heauie wrath of the king of kings whose voice is like the dreadfull thunder and whose wrath causeth death eternall of

of this follie we haue recorded in the Scriptures to make vs more carefully to auoide it Sichem looking vpon Dinah with lustfull eies was intangled in her loue Gen. 34.2 2. Sam. 11.2 and thereby mooued to defile her Dauid idly gazing vpon Bethshabe Vriahs wife was caught with her beautie and committed adulterie with her 2. Sam. 13.1 So Amnon beholding the beautie of his sister Thamar was thereby mooued to an incestuous rape And therefore the sonne of Syrach giueth good counsell for the auoiding of this mischiefe Eccles 9.5.8 chap. 9 5. Gaze not on a maide that thon fall not by that which is precious in her Vers 8. Turne away thine eie from a beautifull woman and looke not on others beautie for manie haue perished by the beautie of women for through it loue is kindled as a fire To the same purpose one saith fitly Gregorie Non licet intueri quod non licet concupisci It is not lawfull too earnestly to behold that which it is not lawfull to couet because the sight is the ordinarie meanes to inflame the concupisence But as those who desire to preserue their chastitie ought not to be curious beholders of the beautie of women Lasciuious pictures so also they must restraine their eies from looking vpon other wanton spectacles as for example they may not behold lasciuious pictures which are dumbe oratours that perswade vnto lust and liuely presidents out of which a wanton mind will easily take out a paterne of vncleannesse for his owne imitation VVanton bookes They may not reade lasciuious bookes and wanton Poets which effeminate the mind and make it tender to receiue the impression of lust Or if the laudable loue of wit eloquence and learning make them to scrape for these pearles and rich treasures in these filthie dunghils they must watchfullie take heede that bee not defiled with any pollution of vncleannesse and whilest like good Merchants they saile in these dangerous seas to inrich themselues with learning and knowledge they are with all care and diligence to auoide these rockes of ribauldrie whereupon they may at vnawares make shipwracke of their chastitie and to stop their eares against these syrens songs which will cause them to drowne themselues in the gulph of vncleannesse For otherwise we shall find it to be a bad change when to inrich our minds with knowledge we impouerish our hearts of sanctification and for the gaining of learning to make a wilfull forfeiture of grace and vertue But especially it behooueth those who haue any care of preseruing their chastitie that they turne away their eies from beholding stage plaies Stage plaies which are vsually fraughted with scurrilous iests and ribauld filthines and in this respect no lesse pernicious for the inflaming of filthie lust then bauds and panders in that these professedlie infuse their poison but they stealingly and at vnawares they corrupt but one at once but these whole multitudes at the same instant they oftentimes deale by blunt perswasion hauing nothing to assist them but the inward lust of the partie whom they allure but these haue all the helpe of art wit eloquence masking shewes sweet musicke and wanton dalliance to poison the mind with effeminate lust to prepare the heart for vncleane desires in a word they performe their workes of darkenesse in the darke and in secret corners as shaming that the Sunne should see them but these in the cleere light at noone day act their impieties with brasen foreheads without shame or blushing The sixth meanes to preserue chastitie §. Sect. 7. The sixth meanes is to exercise our selues in painfull labour and to keepe our bodies vndefiled is painefull labour in the workes of our honest callings for when our minds are intentiue vnto our businesse with serious diligence they will haue no leasure to wander about lasciuious obiects and when the bodie is wearied with laborious imploimēts it wil not so easily wantonize in fleshly lust Wheras contrariwise idlenes and sloth is the vsuall harbinger which prouideth lust a lodging and when our hearts are cleane swept from all honest imploiments they become fit habitations for the vncleane spirits to keep their reuels in Super Matheum To this purpose is that of Chrisostome Vitium libidinis facile ex otio nascitur nam definitio amoris est Animae vacantis passio The vice of lust saith hee easily springeth from slothsome idlenesse for this is the definition of lustfull loue Cato that it is a passion of an idle mind For as one saith by doing nothing wee learne to doe that which is ill and when we are idle in Gods seruice the diuell taketh vs vp and imploieth vs in the workes of darkenesse Vnto this we may adde watchfulnesse VVatchfulnes or moderate sleepe which is also a good preseruatiue of chastitie and a repeller of lust whereas contrariwise he that giueth himselfe to excessiue sleeping can hardly bee fared from lust and venerie And this as it is found true by common experience so it agreeth with naturall reason seeing the excrement of nature and fountaine of lust is as well supplied by excessiue sleepe as by immoderate diet And this the holy Ghost implieth in the narration of Dauids whoredome where as he saith that hee rose from his bed towards euening and then lusted after Vriahs wife 2. Sam. 11.2 for they who spend the day in sleeping by all likelihood will spend the night in lusting CHAP. XVIII Of the seuenth meanes to preserue chastitie towit Christian modestie THe seuenth meanes to preserue chastitie Sect. 1. Of modestie in the lookes and countenance 1. Tim. 2.9 is Christian modesty which consisteth in a sober decent and graue carriage and behauiour in all things which appertaine vnto vs. As first when as wee shew our selues modest bashfull and shamefast in our lookes and countenance for as this is a notable meanes to restraine the partie from all wanton and lasciuious behauiour when as he cannot without blushing behold it in others so is it as a strong fort for the defence of chastitie whereby those who are wantonlie disposed ' are discouraged from assaulting it Seeing there is little hope that they who will not vse a wanton looke will be drawne to vse wanton behauiour or that they who will not let lust haue a resting place in the suburbes will euer suffer it to inhabite in the heart of the citie Whereas contrariwise a glancing eie and wanton lookes an impudent face and brasen forehead Ier. 3.3 Prou. 7.13 as they shew the inward vncleannesse of the heart so they embolden the partie to vse all manner of wanton dalliance without blushing and harten others who are lasciuious to giue the assault vnto their chastitie when they find it vnfenced and vngarded Neither can they expect any forcible repulse when the countenance as it were standing at the dore inuiteth them to come in or that they are like to find any sharpe incounter