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
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
whoredome findeth fauour and countenance both by their doctrine and practise and themselues some securitie and comfort euen whilest they liue in their wickednes For there no more is required of them in their repentance but that they confesse their filthinesse to a more filthie priest and shew for the present some contrition whilest they are in the habit of penitents and make some slight satisfaction at their ghostly fathers appointment whom selfe-guiltines wil not suffer to be ouer seuere towards others as either to fast from flesh certaine daies or to goe on pilgrimage to the shrine of some Saint or to whip their bodies so much as their deuotion moueth them or if they will take a more compendious course they may buy some indulgence or pardon from their holy father the Pope whereby they may haue plenarie remission of all their sinnes and so hauing payed all their old score of wickednes they may now againe begin a new reckoning and with a quiet conscience goe from the Church to the stewes from their ghostly father to their harlot hauing the same meanes for their discharge when as againe they are run in debt Wherein they in liuelie manner resemble the holie harlot described in the Prouerbs Pro. 7.14 who by her deuotions maketh vnto her selfe a cleere passage vnto her fornications and hauing offred her peace oblations and paid her vowes taketh occasion againe to renew her whoredomes and maketh her deuotion an exordium vnto her inciting oration whereby she perswadeth vnto lust or the adulterous woman who hauing eaten her fill and satisfied her appetite with the pleasures of sinne wipeth her mouth and saith I haue not committed iniquitie Pro. 30.20 And as this is the case of the popish crew §. Sect. 6. Fornication too lightly punished among vs. so we may say for our selues that this sinne of fornication and vncleannes is not so discountenanced and suppressed as it ought for howsoeuer the doctrine of our Church is pure and sound shewing the hainousnes of this sinne 1. Cor. 6.9.10 and proouing out of the word of God that they who liue in it can neuer enter into the kingdome of heauen yet too too many are polluted with this wickednes and our lawes are too milde and remisse in punishing so hainous sins and the execution of these lawes too much neglected personall punishments being turned into purse penalties whereby these sinnes which are accounted veniall amongst the Papists are become venall amongst vs. And therefore seeing the sword of iustice is not vnsheathed by the magistrates as it ought for the suppressing of this sinne nor the offenders who should thereby either bee reformed or cut off scarce beaten with the scabberd it behooneth Gods Ministers with so much the greater care and diligence to draw out the sword of the spirit and therewith to giue these sinnes of vncleannes a mortall wound in the consciences of men that so at least they may be reclaimed from this wickednes by a iust hatred of their sinne who are not restrained for feare of punishment and may bee mooued to preserue their bodies in puritie and chastitie when as they behold the vglines of this vice euen whilest they finde themselues most priuiledged from the danger of humane lawes CHAP. III. Generall reasons to disswade all men from fornication TO which purpose let vs in the next place propound some effectuall reasons §. Sect. 1. The first argument taken from Gods commandement which may mooue all to an vnfained hatred of this sin who haue not vtterly cast off all feare of God and loue of their owne happinesse The first argument may bee taken from Gods expresse commandement whereby he hath straitly prohibited these sinnes of vncleannesse both in the old and new testament Generally they are all forbidden in the seuenth commandement Thou shalt not commit adulterie So Deut. 23.17 Deut. 23.17 1. Cor. 6.18 Heb. 12.16 There shall bee no whores of the daughters of Israel neither shall there be a whorekeeper of the sonnes of Israel 1. Cor. 6.18 Flee fornication c. Heb. 12.16 Let there be no fornicator or prophane person as Esau Yea so farre off would the Lord haue all that professe Christianitie from acting of this sinne that he would not haue it once named amongst them Eph. 5.3 Eph. 5.3 But fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints And therefore if we would approoue our selues to be Gods seruants wee must rather yeeld obedience vnto his will then to our owne lusts and preferre his commandement vnto whom we are obliged in the manifold bonds of our creation preseruation and redemption before our sinfull pleasures Secondly §. Sect. 2. The second because it is a signe of such a man as God hateth we are to abhorre and flee from this sinne of vncleannes as being an infallible signe and a plaine badge of such a man as God hateth So it is said Pro. 22.14 The mouth of strange women is as a deepe pit he whom the Lord hateth shall fall therin And contrariwise it is a signe of a good man whom God loueth Pro. 22.14 to bee preserued out of the harlots nets and snares as the wise man also telleth vs Eccles 7.28 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands he that is good before God shall bee deliuered from her but the sinner shall be taken by her If therefore Courtiers and all loyall subiects doe carefully auoid the doing of those things in their Princes sight which they are assured will prouoke his wrath Pro. 19.12 and 20.2 and make them odious vnto him because the Kings displeasure is as the the roring of a Lion and he that prouoketh him vnto anger sinneth against his owne soule and on the other side vse all meanes which may giue them assurance of his loue because his fauour is as the dew vpon the grasse which preserueth him from the scorching heat of all inraged enemies and causeth him to grow and florish in all worldly happines then how much more should wee carefully auoide the committing of al sinnes which make the Lord wrathfully displeased with vs whose anger and fierce displeasure is present death of bodie and soule in this world and in the world to come How studiouslie should wee imbrace those holie vertues which will assure vs of his loue seeing his fauour is life yea the life of our life our chiefe comfort whilest wee liue on earth and the principall part of our eternall happinesse in the heauens Thirdly §. Sect. 3. Thirdly we must auoide whoredome as being a fruite of the flesh these sinnes of vncleannesse are to be auoided as being the fruites of the flesh and the most sinfull workes and effects of corrupted nature and therefore the Apostle reckoning vp the workes of the flesh rangeth them in the first rancke as being most readie to
booke to shew the swiftnesse of Gods vengeance against this sin and the quicke dispatch he will make in destroying of them though they be scattered far and wide vpon the face of the earth So he threatneth Deut. 28.58 Deut. 28. that those who will not feare this glorious and feareful name The Lord our God shall be punished with wonderfull plagues both in themselues and in their posteritie great in quantitie grieuous and sore in qualitie and in respect of time of long continuance To the same purpose the sonne of Syrach saith that a man which vseth much swearing shall be filled with wickednesse and the plague shall neuer goe from his house Eccles 23.11 Ecclesi 23.11 But well were it with blasphemers if they had their whole portion of punishment in this life and that they might die like beasts without any future sense of weale or woe but they shall finde it farre otherwise for they who in their ordinarie communication in stead of yea yea nay nay vse vaine swearing and bloodie oathes Iam. 5.12 shall fall as the Apostle telleth vs into eternall condemnation and as they haue blasphemed God in earth so they shall continue their wicked blasphemies in hell torments with the damned spirits as they haue dishonored God by abusing and prophaning his holy name in their accursed oathes so the Lord will glorifie it againe in their fearfull and eternall punishments And these are the reasons which may mooue vs to hate and auoide this sinne in our selues §. Sect. 11. VVe must not onely reforme our selues but those who are vnder our gouernment the which may bee also effectuall to make all men carefull in reforming this vice in those that belong vnto them and are vnder their gouernment especially Magistrates in the common wealth and housholders in the familie And the rather let all in authoritie be perswaded hereunto first because where one is tainted with this leprosie if separation be not made hee will likewise infect those that are about him As therefore Magistrates and housholders in the time of common sicknesse are verie carefull to stay the infection by keeping the sicke from the whole so the like or much greater care must bee had in keeping these who are infected with this contagious sinne of vaine swearing from those who are not yet tainted either till they be reformed and cured or if they be vncurable by banishing them out of the common wealth and excluding them out of the familie or at least by inflicting vpon the offenders such seuere punishments as may vtterly discountenance this sinne and discourage and deterre others from following their leaud example Secondly § Sect. 12. The impunitie of one sinner bringeth Gods iudgements vpon the whole familie because where any one enormous sin raigneth in any member of a societie which is not suppressed and reformed or at least corrected and sharply punished that sinne will bring Gods vengeance and fearfull iudgements not only vpon the offender but also vpon the whole bodie of that societie For in respect of that neere communion which is betweene the diuers members of the same bodie politicke it commeth to passe oftentimes that both their prosperitie and aduersitie benefits and punishments are communicated So that as for the sakes of some few godly men the whole societie fareth the better so for the sinnes of some few which are either defended wincked at or not punished Gods temporarie iudgements are inflicted vpon the whole body whether it be a priuate familie or the whole common wealth Of the former we haue an example in Elies house ruined and subuerted through the vncorrected finnes of Hophni and Phinees 1. Sam. 3.13 of the latter in the Beniamites whose whole tribe was neere rooted out for not punishing the abominable filthinesse of the inhabitants of Gibeah Iud. 19. and 20. Ios 7. and in the Israelites who for the sinne of Achan fell before their enemies If then wee would not haue Gods curse light vpon the whole common wealth or familie let the blasphemous swearer be reformed or banished or at least by some other meanes seuerely punished for he that hauing power and authoritie giuen him of God to punish a sinne doth wincke at it becommeth an accessarie in the fault and shall be a partner in the punishment CHAP. VI. Excuses alleaged for vaine swearing taken away ANd thus haue I set downe such reasons and arguments as may perswade those who haue any sparke of grace to leaue this vaine sinne and those also who are in authoritie to punish seuerely such as are gracelesse and incorrigible Now in the next place I will take away those excuses no lesse vaine then cōmon which are obiected either in the defence or excuse of this sin §. Sect. 1. Their reasons vvho defend their swearing answered For some there are who by long custome being hardened in this sinne are growne to that height of impudencie that they dare not only excuse their vaine swearing as veniall but also defend it as commendable and to that high degree of impietie that they audaciously presume to turne the point of Gods owne weapon against himselfe and to vse the sword of the Spirit the word of God as their instrument to wound Gods glorious name and as it were to stab our Sauiour Christ by making way for their hellish blasphemies Doth not say they the Lord himself inioyne swearing as a part of his worship and seruice Deut. 6.13 and doth not the Psalmist tell vs Psal 63.11 that all who sweare by the Lord shall reioyce before him the more therefore we sweare the better seruice we doe vnto God and the greater cause of true reioycing we procure vnto our selues To this I answere that if they would examine themselues aright their owne consciences would tell them that in their vaine swearing they do not propound vnto themselues as their ends Gods glorie and their spirituall reioycing but rather sweare to despite God in their rage when they cannot haue their will or in a brauerie to grace themselues with this hellish ornament And therefore when by these ends they defend their swearing they doe but play the gracelesse hypocrites couering their foule sin vnder this faire vizard But though we leaue the ransacking of their hearts vnto the Lord who is the only searcher of them and take their reasons as they propound them yet will they make little for their vaine swearing but rather much against it For as when the Lord inioyneth his true worship hee doth not thereby approue of all manner of worship which is done vnto him but only that which himselfe prescribeth yea rather thereby forbiddeth and condemneth all humane inuentions will-worship and superstitious meanes of his seruice and restraineth vs both for the matter and manner vnto his reuealed will so when the Lord commandeth and commendeth vnto vs a lawfull oath that hereby his name may be glorified the truth cleered and defended and we discerned from Heathens Pagans
our hearts we will striue and labour to walke in the way of Gods commandements the which vow and promise euerie Christian performeth according to that measure of grace which he hath receiued And howsoeuer it is not at all in our power to yeeld this Euangelicall obedience yet this impossibilitie maketh not our oath vnlawfull seeing the Lord himselfe requireth this oath of vs when we make the new couenant of grace containing a mutual stipulation between God vs wherein we promise faith and obedience and the Lord promiseth his grace and holy spirit whereby we are enabled to obey his will in some measure and also the pardon of our sins and manifold imperfections whereby we come farre short of that exact obedience which his law requireth if we labouring vnder the heauie burthen of our sinnes doe striue to shake them off by true repentance and faith in Christ In which gratious promise of God we resting and trusting doe promise not rashly and vnaduisedly but in the assurance of faith that which being impossible vnto vs is made possible by Gods promised grace and the assistance of his holy spirit and therefore our oath in Baptisme maketh nothing for the defence of those who not required by God nor hauing any promise of his assistance to enable them to performe doe rashly and vpon their owne accord promise impossibilities in which number are they who vow single life Now this oath whereby we sweare vnto impossibilities § Sect. 7. Of that oath whereby we sweare to performe knowne impossibilities is taken two waies first when as at the making of the oath the impossibilitie of performance appeared vnto vs wee hauing no shew of any possible meanes to make good our promise which who so doe commit a fearefull sinne against God by forswearing themselues wittingly and willingly by making his glorious name become a cloke for their falshood by tempting his truth and power and daring his iustice to execute his vengeance so likewise they sinne against their neighbour by abusing and deceiuing him in that they promise that which they haue no possible meanes to performe and against themselues by prouoking Gods wrath drawing downe vpon their guiltie heads his fearful vengeance and by desperate leaping into the fire of hell Secondly §. Sect. 8. Of impossibilities appearing in the euent this oath is taken when the impossibilitie appeareth not and that either because we doe not aduisedly consider of our meanes to performe our promise by reason whereof we doe not discerne our want of power to make good our word or hauing sufficient power and meanes to performe our oath at the taking thereof are afterwards disabled by some vnexpected accident As if by oath we should promise to pay at a certaine time a summe of money hauing so much in our owne custodie and before the appointed day came should be vtterly disabled by fire theeues or some other casualtie so as we haue no possible meanes to performe our promise The former cannot be excused as being a sinne of rashnesse and vnaduisednesse although it is much lesse hainous then when we sweare to knowne impossibilities in that before we sweare we should be assured not onely of our will but also of our power to performe our promise The other is much more excuseable because such oathes seeme reuersed by God himselfe who hath taken away from vs all meanes of performance Howbeit if in such cases wee would be wholly acquit from all imputation of fault we are not to sweare absolutely that we will performe our promise seeing we haue no absolute and vnlimited power but to ioyne these conditions If God will if it please the Lord if hee will suffer or inable me and such like For if these conditions are to bee expressed or vnderstood in our ordinarie promises as the Apostle teacheth vs then much more in such promises Iam. 4.13.15 as are of greatest importance being confirmed with a religious oath And thus haue I shewed that vnlawfull and impossible oathes binde not the conscience §. Sect. 9. Where oathes made to our great losse and hindrance are to be performed Now in the third place it may be demanded whether wee are in conscience bound to performe such oathes the performance whereof is accompanied with great losse and hindrance The which question shall not need any large answere seeing the holy Ghost himselfe maketh it a marke of the childe of God and inheritour of heauen when as hee performeth his oath vnto his neighbour and changeth not for any losse or hindrance Psal 15.4 which doth accompanie it Though therefore we sustaine neuer so much worldly losse and damage thereby yet wee are to performe our oathes seeing by our periurie the glorie of God would be impeached the aduancement whereof wee are to preferre before all the world Fourthly §. Sect. 10. Whether extorted othes are to be obserued it is demanded whether oathes extorted from vs by force and violence doe binde the conscience As for example if falling into the hands of theeues wee be compelled vpon the perill of our liues to sweare vnto them that we will bring them such a summe of money and vse secrecie not discouering them vnto any by any meanes I answere that such an oath containing nothing in it which is absolutely euill doth binde the conscience and therfore is to be performed Yea but this oath may seeme to be vnlawfull first because we doe not take it willingly but compelled Secondly because the giuing of money vnto a theefe and keeping secrecie doth make vs accessaries to his theft in that wee helpe to maintaine him in his ill courses and thereby hurt the Common wealth by not discouering such a pernicious member that he may bee cut off and also hazard other of our neighbours to fall into the like danger and therefore the perill of our liues should not make vs take such an vnlawfull oath or if through infirmitie wee haue taken it wee are not to performe it because it doth not binde the conscience To the former I answere that howsoeuer wee doe not with absolute consent of will take such an oath yet wee cannot be said to haue sworne vnwillingly or against our wils seeing we will it though not absolutely and simply yet accidentally and conditionally for the safegard of our liues and for the auoiding of a greater euill Euen as the Merchant doth willingly cast his goods into the sea in the stormie tempest not simply but conditionally to preserue the ship from a wracke and himselfe from drowning To the other I answere that by giuing his goods to a theefe he doth not maintaine him in his theft nay rather being now furnished with some money to relieue his present necessitie he may the better leaue his stealing and betake himselfe to liue by his honest labour Or if the theefe be hereby incouraged to continue in his theft yet he that giueth him the money is not accessarie to his fault because he doth not
legib Periurij poena diuina exitium humana dedecus Diuine punishment inflicted vpon periured persons for their false swearing is destruction humane is shame and discredit And this is that punishment which both the Ciuill and Canon law imposed vpon such namely that if they were taken with this fault they should for euer bee so disabled in their credit and reputation that they might not be admitted to be witnesses and to giue testimonie either in their owne or other mens causes in any iudicial proceedings The which punishment was in Gods righteous iudgement inflicted in some proportion according to the qualitie of their sinne for whereas they to grace themselues in their vntruths care not as much as in them lieth to dishonour God by deriuing the imputation of fraud and deceit vpon him whom they inuocate as a witnesse of their lies God iustly meeteth with them and returneth the infamie and reproch vpon their owne heads Besides which punishment of infamie § Sect. 2. Other punishments of periurie the same lawes impose others vpon him that commits this sin as that he shall be depriued of all Ecclesiasticall preferments and dignities if he possesse them and not be admitted either into the Ministerie or gouernment of the Church That likewise he shall be dispoiled of all ciuill aduancement so as he shall not bee admitted vnto any such preferment nor reentred after he is displaced Besides which punishments in name and state they determine that he should be punished as a common cosener and be either beaten with cudgels and staues or exiled and banished or if it were in capitall matters and concerned the life of his neighbour he should be punished with death it selfe according to the law of God in that case prouided Deut. 19.19 The which punishment of death was inflicted vpon all among the Egyptians Patric lib. 5. tit 5. who were conuicted of wilful periurie vpon any cause whatsoeuer as Patricius recordeth But because these humane punishments are not alwaies inflicted vpon the offenders §. Sect. 3. How the Lord himselfe punisheth periurie either because their sinne being cunningly or closely acted is not discouered or through their negligence and want of zeale for Gods glorie who haue the sole authoritie to see the lawes executed therefore the Lord himselfe oftentimes taketh his owne cause into his owne hand and howsoeuer men wincke at and acquit them yet he holdeth them not guiltlesse who thus by their periurie prophane pollute his holy name And because his glory which is by this sin impeached is most deare vnto him therfore the Lord doth seuerely punish those who thus offend both with temporarie and eternall punishments in themselues and also in their posteritie as the Poet well obserued In prolemdilata ruunt periuria patris Et poenam merito filius ore luit Claudianus in Curctium And as this sin of periurie is in an extraordinarie sort abominable in Gods sight so doth he punish it with extraordinarie plagues and besides those vsuall punishments which are common to all offenders he hath inflicted vpon periured persons such fearefull iudgements from time to time which haue been so fitte and proportionable to the sinne that one might reade their offence written in their punishment as it were in great text letters set ouer their heads And thus did the Lord punish the breach of the couenant made with the Gibeonites and confirmed by oath with three yeeres famine and with the death of seuen of Sauls posteritie who had violated this oath 2. Sam. 21. and that not in a secret manner but openly declaring what was the sinne for which hee inflicted these punishments So because Zedechia broke the oath of the Lord which hee had made vnto Nebucadnezer hee had his sonnes slaine before his face and that hee might neuer behold cause of comfort after this sad spectacle his eyes were presently put out and he being bound with chaines was led captiue vnto Babylon where he slauishly liued and died wretchedly all which punishments were inflicted vpon him principally for his periurie Ezech. 17.15 as appeareth Ezech. 17.15.16.18.19 Besides which temporall punishments the Lord inflicteth vpon such as thus offend §. Sect. 4. God punisheth periurie with spirituall punishments and eternall death those which are spirituall and eternall for he hath denounced against them his fearfull curse which shall light so heauie vpon the periured person that it shall not onely destroy him and his posteritie but shall euen consume his house with the timber and stones thereof as appeareth Zach. 5.4 Zach. 5.4 And after this life if the flame of Gods wrath in the meane while be not quenched with the teares of vnfained repentance it shall burne hot against him kindling and preparing for him the fire of hell in which he shall bee eternally tormented for if the liar hath his portion in the lake which burneth with fire and brimstone which is the second death Apoc. 21.8 as it is Apoc. 21.8 then much more the periured person who confirmeth his lies by an oath calling God himselfe to be not onely a witnesse and suretie but also a Iudge to auenge his falshood shall with the intollerable waight of this outragious sinne be suncke into the deepest bottome of this hellish condemnation And thus haue I shewed the lawfull vse of an oath §. Sect. 5. The conclusion of this treatise and also how it is abused both by vaine swearing and impious forswearing and withall haue propounded many reasons and arguments which may serue as wholsome preseruatiues to keepe those who haue any feare of God from falling into these sinnes or as profitable medicines to cure them of these dangerous diseases of the soule if alreadie they haue seazed on them Now as I heartily pray vnto God that all who shall reade this treatise and all other who professe the name of Christ may by these and such like reasons made effectuall by his grace and powerfull working of his holie Spirit bee brought both to a forsaking and also to an vtter hatred and detestation of these sinnes so with all humble earnestnesse I intreate our Magistrates and Gouernours who are as Gods deputies and Lieutenants set amongst vs to execute his righteous iudgements that they will in feruent zeale to Gods glorie whose person they doe sustaine as being pettie gods vpon earth not onely carefully reforme themselues of these vices whereby Gods holie name is polluted both in their owne particular and as they are examples vnto others but also that they would wisely enact and diligently execute such wholsome lawes as may restraine or seuerely punish these grosse abuses of vaine swearing and impious forswearing which in these times so commonly raigne amongst vs. That hereby they may shew and approne themselues truly religious in that they are carefull not only to suppresse such abuses and sins as tend to the hurt of their countrie and Common-wealth or to the damage and hindrance of particular subiects for
so should they go no further thē they haue ciuill policie for their guide Heathen Magistrates for their examples and consequently bring vpon their religion the imputation of a meere policie as being both inlarged and bounded with the same libertie and limits but also by shewing the like care and zeale in suppressing and punishing those sinnes of impietie against the first table which are directly committed against the Maiestie of God himselfe of which nature is idolatrie and superstition vaine swearing cursing and periurie prophanation of Gods Sabbaths and such like And so shall they moue the Lord in mercie to look vpon vs to put vp his sword of vengeance which hath been long drawne against vs and to pull backe his punishing hand which a great while hath lien heauie vpon our land by vnusuall sicknesse pestilence and famine and contrariwise to stretch foorth his hand of mercie and goodnesse whereby his blessings and bountifull benefits shall be not only continued but also inlarged and increased both vnto vs and our posteritie So also shall they gather vnto themselues certaine assurance 1. Sam. 2.30 that thus seeking the aduancement of Gods glory the Lord will also honour them and make their name glorious in the sight of the people vnto all posteritie and also that ruling for God in this life they shall raigne with him in euerlasting glorie in the life to come The which mercie the Lord our God vouchsafe for his Sonne our Sauiour Iesus Christ his sake to whom with the holy Spirit three persons and one God infinite in all perfection be ascribed all honour and glorie both now and euermore Amen FINIS A DISSWASION FROM THE SIN OF DRVNKENNES CHAP. I. The occasion of this Treatise AMong many other the excellent gifts §. Sect. 1. Godly discretion necessarie in a good Minister which are required in Gods Ministers to make them compleate and fit for the worke of their Ministerie I haue alwaies thought that spirituall iudgement and discretion deserueth to bee placed in the formost ranke as being an ornament of rare excellencie to beautifie all the rest and as it were Lord high Marshall in the field of vertue which marshalleth and rangeth all other vertues and graces in their fit places so as they may bee most seruiceable vnto the great Commander the Lord of hosts and most profitable for the Church Hereby the man of God being inabled by other gifts and graces as learning zeale pietie and the rest for the worke of the Ministerie is fitted to vse these his abilities to his best aduantage which otherwise would bee vnprofitable and often times rather hinder then further the end of his labours For the Minister of God is the Lords spirituall watchman and therefore it is not enough for him to sit in the watch-tower and to descrie all commers but hee must haue spirituall discretion to discerne friends from enemies and of enemies which are to bee contemned as weake and impotent and which to be incountred as being dangerous and pernicious He is the spirituall Physition of the Church and therefore he must not onely haue skill to make good medicines but also spirituall wisedome to fit these medicines according to the nature and qualitie of his patients diseases He is the Steward of the familie and therefore he must not only haue a liberall hand to giue food to all his fellow seruants but he must also discreetly distribute vnto euery one their portion in fit time and season He is the Lords Gardener and therefore he must not only haue knowledge to discerne betweene flowers and weedes but also discretion to distinguish of times and seasons when it is fit to pull vp the weedes or to let them grow otherwise he shall either pull vp the flowers with the weeds or leauing the roote behinde spend his labour in vaine In a word he is Gods Oratour and Ambassadour vnto his people and therefore hee must not onely be furnished with wise instructions but also he must haue spirituall wisedome and discretion to deliuer his message in season and to haue respect vnto circumstances of time occasion persons and place And this is that speech which the Wise man so much commendeth Prou. 25.11 Prou. 25.11 A word spoken in his place or fitly and in season is like apples of gold and pictures of siluer that is precious and delightfull sweete and profitable It is not therefore sufficient for the well discharging of the worke of the Ministerie that we are able to speake a word of comfort vnlesse we haue discretion to vtter it in time of neede for the raising vp of those who are cast downe and for the refreshing of the faint and wearie for this were nothing else but to giue a potion to a healthie man and to lay a soueraigne plaister vpon the whole skinne It is not enough that we are Bonarges the sonnes of Thunder to bruise and batter stonie hearts and beate downe sinne by denouncing Gods fearfull iudgments if we doe not applie our speech to persons and times and inueigh against those sins with which the people vnto whō we speake are most tainted and corrupted The sinnes of the times ought to be reproued For if speaking to the people we declaime against the sins of the Magistrates or preaching to Englishmen we inueigh against the peculiar sins of the Turkes or Indians or reprehend prodigalitie among the couetous or pride amōg the sordidous or superstitiō among the prophane and irreligious this is not to reprooue but to backbite sinne to fight valiantly in the absence of the enemie and with a strong arme to beate the aire and to contend against a shadow which may spraine a ioynt and for reward mooue scornefull laughter rather then admiration of any true valor yea in truth this is nothing else but to nourish vice with the milke of vertue by religious reproofes to strengthen men in their sins and to make them flatter themselues with a conceit that they are sufficiently vertuous when they are not alike vicious to other men and to lie securely wallowing in those sinnes which are extreme and contrarie to those which are reprooued The consideration whereof made mee who am bound in conscience of my calling to speake and write against sinne and wickednesse to ponder with my selfe what sinnes were most fit to be spoken against as needing in our times and countrie most reproofe and after some deliberation I resolued to inueigh against that beastly sinne of reasonable creatures the sinne of drunkennesse that as much as in me lieth I may disswade all men from this vice which darkeneth the light both of nature grace bringeth vpon the eye of the vnderstanding a temporarie blindnesse and so yeelds men ouer vnto Satan to be led as it were blindfold into all manner of sinne and wickednesse In which argument I hope I shall not spend my time vnprofitably § Sect. 2. Drunkennes aboundeth in our land seeing in our daies this vice more
raigneth then euer it did in former ages as may appeare in that our wise Statesmen thought it necessarie in Parliament to inact a law for the suppressing of this sinne for Ex malis moribus bonae nascuntur leges euill manners occasion good lawes And indeed not without good cause is the sword of the Magistrate ioyned with the sword of the spirit seeing now this vice is growne to such strength that it is to be feared it will not in haste by both be repressed For who seeth not that many of our people of late are so vnmeasurablie addicted to this vice that they seem to contend with the Germanes thēselues spending the greatest part of their time in carousing as though they did not drinke to liue but liued to drinke or as if from men they were transformed into flies which liue whollie by sucking Neither is it possible that euer the appetite of these leaches should be satisfied seeing they haue an hundred deuices to make it still insatiable they drinke not onely for thirst and delight but also for companie and good fellowship one drawing on another when his appetite faileth they drinke in brauerie thinking it no small credit to him who can get the victorie in this drunken conflict In this hellish contention they vse as I haue heard for I thanke God he hath kept my eies from beholding this wickednesse they vse I say glasses without feete that so they may goe about in a continuall motion they carrouse by the bell by the dye the dozen the yard and so by measure drinke out of measure They draw one another to excessiue quaffing by making challenges who can expresse most loue to their absent friends by largest drinking not caring to bring themselues through their intemperancie into grieuous diseases by drinking healthes to other men And because nature is content with a little and soone cloyed and oppressed with excesse they vse all their art and skill to strengthen it for these wicked exploites as though their naturall corruptions would not presse them deepe enough into hell vnlesse they also loaded themselues with artificiall wickednesse To this purpose they vse all sorts of salt meates to whet their appetite manie whereof were found out by wantonnesse and not necessitie to this end they vse tobacco that by drunkennesse they may expell drunkennesse and being glutted with wine they drinke smoke that by this varietie it may not grow tedious And therefore it is more then time §. Sect. 3. That Magistrates and Ministers ought to beate downe the sinne of drunkennesse that Magistrates and Ministers should ioyne together and not onely labour by the sword of the word but also by the sword of Iustice to suppresse this vice which heretofore durst not in this land shew it face for shame and lurked in secret corners but is now growne to impudent boldnesse so as it dare stagger abrode at noone daies in the open streetes the multitude and qualitie of the offenders countenancing the sinne To which purpose I thought good to incounter this vice with the sword of the spirit and to lay open the nakednesse and vglie filthinesse thereof that all may auoid it but first that wee may not reiect the good with the euill the wheate with the chaffe nor in speaking against licentiousnesse restraine from lawful libertie I will shew the warrantable vse and then the vnlawfull abuse of wine and strong drinke For the first §. Sect. 4. The lawfull vse of wine and strong drinke we are to know that in themselues they are the good creatures of God which to the pure are pure if they be receiued with thanksgiuing and sanctified by the word and prayer and may be diuersly vsed without sinne according to the diuers ends Tit. 1.15 for which the Lord hath bestowed them vpon vs 1. Tim. 4.4.5 and these vses and ends are either ordinarie or extraordinarie ordinarie which is the naturall and common vse of these creatures for the nourishing of the bodie and for the preseruing of health and strength vnto which is required moderation temperance and sobrietie that so we may be nourished and not glutted strengthened and not disabled confirmed in health and not cast into sicknes In which respect one saith that Primacratera ad sitim pertinet secunda ad hilaritatem tertiae ad voluptatem Lu. Apul. Floridor lib. 3. quarta ad insaniam The first cup is for the quenching of thirst the second for delight to make a cheerefull heart the third for voluptuousnesse and the fourth for madnesse The extraordinarie vse of these creatures §. Sect. 5. The lawfull vse of these creatures which is extraordinarie 1. For the strengthening of the bodie is either physicall or for delight the physicall vse is either for the strengthening and comforting of the bodie or for the cheering and refreshing of the minde If the bodie be weake it is lawfull for the cherishing thereof to vse wine and nourishing drinkes for to this end hath God giuen them vnto vs. So Paul willeth Timothy to vse wine for his stomackes sake and for his often infirmities 1. Tim. 5.23 1. Tim. 5.23 and the wise man commandeth that strong drinke be giuen vnto him that is readie to perish Prou. 31 6. Pro. 31.6 But here also moderation and temperance is to be vsed for as one saith Vinum moderatè potatum est medicamentum plus iusto sumptum venenum August ad sacr virg Wine drunke sparingly is a good medicine but being intemperately vsed it becommeth a hurtfull poison and therfore the Apostle giuing libertie to Timothy to drinke wine addeth a restraint that it must be but a little lest libertie should be abused to licentiousnesse 2. For the chearing of the minde So also the vse of wine is lawfull for the cheering and refreshing of the minde which is deiected with heauinesse and oppressed with griefe and sorrow and this the wise man alloweth Pro. 31.6.7 Prou. 31.6 Giue wine vnto them that haue griefe of heart 7. Let him drinke that he may forget his pouertie and remember his miserie no more And this is one speciall vse why the Lord hath giuen it vnto vs because it maketh glad the heart of man Psal 104.15 as it is Psal 104.15 But here excesse also is to be auoided lest in stead of refreshing the spirits we doe oppresse them for it is but a bad change if we turne our sorrow into sinne dull melancholie into merrie madnesse and griefe of heart into griefe of conscience But it is not only lawfull to vse these creatures for necessitie §. Sect. 6. VVine and strong drinke may be lawfully vsed for honest delight but also for honest delight and that not onely in Christian and religious feasting when for some publike benefit we offer vnto God publike thankes and praise but also in loue feasts and ciuill meetings for the maintenance and increase of amitie and friendship amongst neighboures Of the former 1.
dearest children of God are not priuiledged from them nor any other pardonable sin but onely from the cōtinuing and liuing in them Againe these faithfull seruants of God did not often fall into this sin of drunkennes for Noah fell into it but once and that as it seemeth vpon ignorance because hee did not know the propertie and operation of wine the vse whereof himselfe inuented whereby hee was also the more easilie ouertaken as being ouerioyed when he tasted such excellent fruites of his owne labours And Lot was but twice ouertaken and that by the allurement of his owne daughters to which he was more apt to giue eare because their hearts being oppressed with griefe for the destruction of Sodome the losse of his goods and suddaine death of his wife he tooke more libertie in the vse of these creatures for their comfort and refreshing So that howsoeuer these holy men were ouertaken once or twice with drunkennesse yet they were no drunkards for we must put a difference betweene those who fall into this sinne through infirmitie and those who make it their vsuall practise and consequently these examples serue no better for their excuse who liue and continue in this vice then Peters once denying of his master excuseth them who make a totall and finall apostasie from Christ and his true religion Againe §. Sect. 12. Drunkards abuse the Scriptures let these men know that they horribly abuse the Scriptures when as they harten themselues in their sinnes by the example of the faithfull who haue fallen into the like for the spirit of God hath purposely recorded their slips to shew humaine frailtie that we may not rest vpon our owne strength and Gods infinite mercies in pardoning these grosse offences of his seruants that those who through infirmitie fall into the like sinnes may not despaire of his goodnesse but receiue some refreshing for their fainting soules And finally that wee may bee stirred vp with more care to watch ouer our owne hearts and seeing their falles who haue gone before vs may turne aside from these slipperie places or more warilie looke to our owne footing lest we also slipping come to the like downe-falls There is no Pilot in his right wits when hee seeth sea-markes purposely set to giue warning of rockes sands and shelues whereupon others haue made shipwracke will take occasion thereby to runne his ship vpon them but rather will imploy all his care and skill that by auoiding them he may escape the same danger let vs therefore follow the like practise and seeing these examples are recorded for our learning that hee who thinketh he doth stand may take heede lest hee fall 1. Cor. 10.12 let them not make vs more securely to goe forward in our sinnes but rather mooue vs to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2.12 Phil. 2.12 CHAP. IX The greatnes of their sinne who purposely make others drunke ANd thus haue I not onely shewed the hainousnes of this sinne of drunkennesse §. Sect. 1. The greatnesse of this sinne who make others drunke on set purpose but also haue pulled away from it such couerings of excuses vnder which men labour to hide it and so haue laid open the filthie nakednesse of this vice to the publike view that those who are not addicted thereunto may the more detest it and that those who haue been ouertaken with it may bee mooued seriously to repent for that which is past and for the time to come constantly resolue to leaue and forsake it as being to God odious hurtfull and iniurious to their neighbours and to their owne bodies and soules most pernitious Now for conclusion of this treatise we are briefly to shew that as it is a great sinne to liue in this vice ones selfe so it is no lesse grieuous in the sight of God to be guiltie of anothers drunkennesse In which respect many in our daies fearfully offend Some delight in others drunkennesse and that in a diuers manner for some take delight to see others drunken and make a sport and may-game of their neighbours sinne as though it were fit matter to moue laughter to see God dishonored his name blasphemed his creatures abused and to behold our neighbours nakednesse and as it were from a man transformed into a beast yea in truth in a farre worse condition both in respect of his present state and future danger in that he taketh a readie course to runne headlong into hell It would bee accounted barbarous inhumanitie for a man to laugh and delight himselfe when hee beholdeth another running vpon his swords point or casting himself downe from a high rock or fallen into the fire what therefore is it but horrible impietie to solace a mans selfe in anothers sinne whereby hee is laid open to Gods fearefull iudgements and indangered to suffer eternall torments in the fire of hell Others there are who doe not onely take pleasure in seeing the drunkennesse of their neighbour § Sect. 2. Some vse all meanes to help forward others in drunkennes but also helpe him forward in this wicked course and that both by alluring inticements and also forcible constraint They allure them by giuing them bad example by drinking vnto them in shew of kindnes requiring of them that by imitation they will returne a pledge of the like loue by chalenging them to expresse their loue and honourable respect to their absent friends by drinking carouses to their health and lastly by liberall spending they care not how much for the procuring store of the choisest wines and most inticing drinkes for vnto such a height of wickednesse are men come in these our times that though the wofull teares and pitifull complaints of their poore brethren cannot wring from them one penie for the reliefe of their extreme want or so much as a peece of bread to satisfie their hunger and sustaine their liues yet are they open handed and prodigally liberall in spending their money to make their neighbours drunke that so they may make themselues merrie in beholding their nakednesse But this will make a fearfull reckoning at the day of iudgement when God and their owne consciences shall accuse them of their gracelesse mispending the Lords talents by pinching the hungrie to pamper the full by withholding drinke from the thirstie to make others drunke with too great abundance by denying a penie to the poore needie vnlesse it bee squized out of them by authoritie whereas they are willing prodigally to spend shillings and pounds in these wicked abuses which tend to Gods dishonour and the destruction of their neighbour But howsoeuer this is a high degree of sinne §. Sect. 3. Some compell others to drunkennesse yet there are others in these wretched times who climbe a step higher on this ladder of wickednesse For taking pleasure to see others drunke they do not only allure them to take more then they should but also force and
constraine them to drinke more then they would vrging it as a matter of egregious wrong and singular disgrace which they will by no meanes let passe vnreuenged if they will not answere them in their carouses So that in these sinfull daies it is counted an iniurie worthie not only ill words but also wounds and stabs if a man will not for companie grieuously sinne against God destroy his owne bodie and soule and wilfully leape into hell fire But let such ruffians know The grieuousnes of this sin that this their behauiour is in reason most absurd outragiously iniurious to their neighbours desperate wickednesse against God and most damnable to their owne bodies and soules For first it is as absurdly foolish to compell another to drinke as much as themselues who hath neither the like appetite to receiue it nor strength to beare it as to force them to eate as much as themselues they hauing weaker stomackes and worse disgestion or to reach as high they being of lower stature or to beare as much when as they are not comparable in strength seeing nature hath not dealt alike with all in the one more then in the other but hath giuen to euery one his owne proportion Againe §. Sect. 4. what greater iniurie can they offer to their neighbour then comming into their companie as a friend to vse him as an enemie thrusting him with violence into these wicked actions which will weaken his strength impaire his health shorten his life and that which is worst of all wound his conscience with sinne and destroy his soule Neither in truth is this their good fellowship better then the Spanish crueltie to the poore Indians who laboured to commend their skill by striuing who could shoote neerest vnto their hearts and to approoue their strength by contending who could giue the deepest would in their naked bodies so these men to extoll their wicked strength and drunken valour strike deepe wounds not only into the name state and body but also into the very soules of their neighbours and that not of strangers and enemies but of their most familiar acquaintance and neerest friends So also they sinne against Gods Maiestie in most desperate and despitefull manner being not content themselues to commit all that outragious wickednes before spoken of but draw others also into the like impietie like wicked traitors who doe not only themselues rebell against their Soueraigne but also force others to rise and take vp armes against him Lastly §. Sect. 5. Such sin against their ovvne soules they most damnably sin against their owne soules not only in sinking them into hell by the waight of their owne sinnes which are intolerable but also in pressing them downe into the deepest condemnation and lowest bottome of hell by adding vnto them the vnsupportable burthen of their neighbours sins vnto which they are not onely accessarie but the principall causes and chiefe authors Against this wickednesse the Lord sharply inueigheth and denounceth a fearfull woe which shall ouerwhelme those who fall into it Hab. 2.15 Habac. 2.15.16 Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou maiest see his priuities 16. Thou art filled with shame for glorie drinke thou also and be made naked the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glory CHAP. X. Of the meanes whereby we may be preserued or freed from this sin of drunkennesse ANd thus haue I shewed the greatnesse of their sinne who either themselues liue in drunkennesse §. Sect. 10. The meanes to preserue or free vs from this sinne of drunkennesse or draw others into this sinne the which being sufficient and effectuall to perswade all who haue but the least sparke of grace to a detestation of this vice and to a full resolution to leaue and forsake it It onely now remaineth that wee set downe briefly some meanes whereby they may be enabled to master and subdue this sinne which is so wicked and abominable and these are either generall or more proper and particular The generall meanes is prayer whereby wee inuocate the assistance of Gods spirit to strengthen vs in our resolution of leauing this sinne the diligent hearing of Gods word The generall meanes which is the sword of the spirit that killeth our corruptions and that vnresistable cannon shot which battereth and beateth downe the strong holds of sin The frequent vse of the Lords Supper wherein wee daylie renue our couenant with God that wee will forsake the diuell and all these his workes of of darkenesse Diligent meditation on Gods inestimable loue towards vs who hath not spared to giue his sonne to death for vs and the innumerable benefits which together with him he hath plentifully bestowed vpon vs both in temporall and spirituall things All which if we bee not too too vngratefull may restraine and weane vs from all those sinnes which are most deere pleasant and profitable vnto vs and much more from this sinne of drunkennesse which is in no degree good and beneficiall and in many respects hurtfull and pernicious both vnto our soules and bodies Furthermore let vs meditate vpon the death and sufferings of Christ whereby he hath shed his dearest blood to redeeme vs from these sinnes both in respect of their guilt and punishment and so shall we not if we haue any sparke of grace preferre perishing wine before his precious blood nor trample it vnder our filthie feete by wallowing in this beastly sin Let vs meditate on that vnion which is betweene Christ and vs whereby we become members of his glorious bodie and so shall we stand vpon our spirituall reputation and be ashamed to dishonor our head by drawing him as much as in vs lieth into the communication of this swinish sinne Let vs also consider that our bodies are the temples of the holie Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like vnto wine-vessels But if Gods manifold blessings and great priuiledges which he hath vouchsafed vnto vs will not mooue vs yet there are other arguments which may constraine vs. As first if we doe consider that the Lord beholdeth vs when as in a brutish manner wee lie wallowing in this sinne that hee is a iust Iudge who will not let such grosse vices goe vnpunished that his fierce wrath is kindled with this sinne and that it will blaze out in his fearefull iudgements vnlesse wee preuent it by speedie repentance Lastly let vs alwaies haue in minde the last and terrible day of iudgement when we shall be called to a reckoning not onely for the shamefull abuse of Gods creatures but also for al those vaine and leaud words and those wicked and prophane actions which we haue committed in the time of drunkennesse More especially that we may bee brought into a true hatred and detestation of this sinne §. Sect.
it distributeth to all the particular members thereof for their nourishment and preseruation so contrariwise when these grosse humours of iniquitie and corruption do superabound and are not purged either by the repentance of the offenders or the due execution of iudgement and inflicting of deserued punishment vpon those who stubbornly persist in their wickednesse it hath no power or facultie to receiue Gods benefits or to communicate them vnto the people for their sustenance and reliefe Yea rather it waxing euery day more sicke partly with the intolerable waight of sinne and partly being depriued of the comfortable beames of Gods loue and fauour like a sicke bodie ouerburthened with crude and corrupted humours it seeketh to ease it selfe and because the people will by no meanes be cleansed from their sinne the countrie laboureth to cleanse it selfe both of it and them and spueth out all his inhabitants that together with them it may be disburthened of their corruptions Now amongst all other sinnes wherewith the land is defiled §. Sect. 2. Magistrates and Ministers must ioyne their forces in suppressing whoredome and the stomacke of the common-wealth so surcharged that it can no otherwise ease it selfe but by vomiting out all the inhabitants the sinnes of vncleannes doe hold the chiefe place And therefore as it behooueth the Magistrates in zeale for Gods glorie and in loue to their countrie Leuit. 18.25.27.28 to draw out the sword of iustice for the punishment of these sinnes that hereby they may preuent the sword of Gods vengeance which otherwise will punish the whole land and to purge the countrie either by reforming the faultie or inflicting on them deserued punishment so also it becommeth Gods faithfull Ministers to assist the sword of the Magistrate with the sword of the spirit and as he restraineth them from these sinnes for feare of temporall punishment so they are to labour that they may abstaine from them for conscience sake euen then when as in respect of their close acting of their vncleannesse they are secured from all danger of the law In consideration whereof §. Sect. 3. That our land is exceedingly defiled with whoredome I thought it my dutie being called to this function and appointed by the Lord to bee a watchman to tell the people of their sinnes to speake and write against these filthie vices of whoredome and vncleannes and that the rather because sinnes of this kind in these latter times are exceedingly increased in this our countrie And howsoeuer the grand sinckes and filthie sewers of the land the common steues which heretofore were to the shame of religion either licensed or tolerated are now by the laudable care of our Magistrates taken away so as our countrie is not so noysome through the confluence of the common filth nor the vncleannesse so great an eyesore because it doth not as in former times lie open to publike view yet the filthinesse of our people is not cleane purged with the cleare streames of true repentance but rather the common sincke is deuided into many filthie channels which runne securely into priuate houses and make euerie corner noysom and infectious especially in the outparts and suburbs of our greatest cities And though the common pest bee eased and emptied of these persons infected with the contagious plague of vncleanesse yet the danger is neuer the lesse seeing they are not cured of their diseases but onely remooued and scattered in the garden houses where they lie hid from those onely which should reforme or punish them and not from those who may be infected or corrupted by them yea in truth the perill is hereby accidentally increased because the contagion is dispersed into many places into which many of our people vnwittingly resorting are infected at vnawares and fall into the secret ambushments of these filthie harlots when they least suspect any danger and those who are ill disposed haue no lesse free accesse to these places then they formerly had to the common stewes and with lesse feare of shame or note of infamie because their haunt is now more secret and vnsuspected So that these vnsauorie sinckes are onely stirred in but not cleansed and these corrupt humours in the bodie of our State are onely a little mooued but not remooued and purged away And this commeth to passe §. Sect. 4. The causes why whoredome so aboundeth not onely because wee being in our owne natures too too corrupt haue this corruption much increased by the example of forraine countries into which our youth trauelling learne their vices sooner then their language and leauing the fragrant flowers of their vertues vntouched doe beetle-like sucke in the dung of their corruptions but also because the minds of our people continue still somewhat sowred with the leauen of the popish doctrine and practise which passe ouer these sinnes of vncleannes as being slips of youth and but veniall faults of slight regard which may be clensed and done away by auricular confession and the vndergoing of some small penance at the priests appointment who is oftentimes more faulty and filthie then themselues And to these we may adde the too great mildnes of our lawes which impose ouer light punishments vpon these hainous sinnes as the standing in a white sheete or at most a few stripes with a whip which notwithstanding is oftentimes not inflicted partly through the carelesnes or conniuencie of Magistrates and partly through the negligence or corruption of vnder officers or else at least is turned from a personall punishment which should be for the example of others into a penall or purse mulct which for the most part is conuerted to their owne vse who doe impose it And yet I will not denie that though wee haue many corruptions in this kinde both amongst the offenders §. Sect. 5. The popish crew most culpable of this sin and also the punishers our State neuerthelesse is much better then it is in other places vnder the gouernment of the whore of Babylon the Antichrist of Rome where stewes are publikely erected and tollerated for much better and more pardonable for the land it is when sinne lurketh in secret corners then when it dare shew it selfe in the open streets without feare or shame when through carelesnes it is not seene then when it is tollerated and impiouslie maintained when it is not punished through negligence or corruption of some few then when the whole State doth countenance it and maketh it secure by giuing vnto it a patent of impunitie On the other side §. Sect. 6. VVe are not to be excused though we be not so bad as the Papists we must needs grant that our state is not yet sound though we be not so desperately diseased and that we are not in good case when as wee bee not drenched and diued into the lowest bottom of sinne and condemnation for in respect of the meanes which God hath long plentifully affoorded vs wee ought to haue brought forth farre
persons from vnlawful concupiscence they must learne to ground it not vpon carnall respects as vpon beauty personage riches friends no nor yet vpon their morall vertues and other excellent parts for then the causes being taken away their loue also must needs cease as we find by daily experience in many who hauing married in the burning and almost raging heate of their loue haue afterwards come to as great a lothing one of another when either they find themselues disapointed and vnsatisfied in their hopes or the cause of their loue quite taken away or decaied but they must ground their loue vpon the loue of God and performe it one toward another in obedience to his commandement as also vpon the bond of mariage which nothing can dissolue but death or adulterie wherby there is such a neere vnion betweene them that they are no more two but one flesh so that though all other causes faile yet they are to continue their loue towards them because they are parts of themselues Ephes 5.28.29 and members of their owne bodie And therefore when they are faulty wounded and diseased with infirmities and corruptions they are not to cast them of and to seeke for new changing their true mēbers as it were for woodden legges and armes but ther to vse all good meanes whereby they may bee cured and amended And thus haue I shewed what fornication and adulterie is the hainousnes of the sinnes §. Sect. 10. The conclusion of this treatise and the grieuousnes of their punishments together with the meanes whereby wee may bee preserued from them now it onely remaineth that I earnestly desire the Lord the fountaine of all puritie chastitie and holinesse that hee will with his holie spirit blesse that which I haue deliuered to publike view that it may be effectuall to those that reade it either to restraine them from filthy lusts if yet they bee not defiled with them or to reclaime them from this filthinesse if alreadie they haue beene defiled with it that so they together with all the Saints of God beeing washed and clensed with the liuing waters of his word and spirit may be presented vnto him glorious and vndefiled without either spot or wrinckle and so beeing sanctified may bee admitted as citizens of that pure citie the new Ierusalem and as heires of that glorious kingdome with Christ which his most precious bloudshed hath purchased for vs. The which mercie the Lord vouchsafe vnto vs euen for the same his most deare sonnes sake to whom with the father and his holy spirit be ascribed al glorie and praise power maiestie might and dominion both now and for euermore Amen FINIS A TREATISE WHEREIN THE SINNE OF BRIBERIE IS DISCOVERED and displayed that it may be abhorred and auoided CHAP. I. Of the occasion of this Treatise AS there is great friendship §. Sect. 1. That the sins of couetousnes are most hardly cured and an inseparable league betweene corrupted nature and all manner of sinne whatsoeuer so this inuiolable amitie doth no where more manifestly appeare then betweene it and the sinnes of couetousnesse Wherof it commeth to passe that whereas other sinnes either lurke in corners as being ashamed to shew themselues or hang downe the head when they are discouered and reprooued selfe-guiltinesse taking from them all apologie and excuse these sinnes of couetousnesse are partly so couered and hid out of the sight of the offender with carnall loue and partly so gilded ouer with glorious pretences and as it were fenced in on all sides with excuses which partialitie maketh seeme impregnable that they dare vaunt themselues in open view stand in their owne defence and with an audacious fore-head incounter all opposers yea such sure possession do vices of this nature take of the hearts of men and so strongly are they backed with the multitude and qualitie of the offenders More danger in reprouing sinne then in committing it who all with vnited forces stand vp both by word and example in their defence that commonly the reproofe is made more vnpardonable then the sinne and whilest the vice though vnmasked stareth in mens faces without shame or blushing the reprehender is discountenanced if not persecuted and punished and his reasons are not onely reiected as weake but also exploded as ridiculous Of this we haue an example in our Sauiour Christ himselfe §. Sect. 2. The former point cleered by example for whereas when he sounded the sad tunes of the law against sin in generall and sought to affect the people with this mournfull musicke he onely complaineth that they did not weepe Luk. 7.32 it is said when hee went about to perswade them not to set their hearts vpon the earthly Mammon the couetous Pharises laughed him to scorne Luk. 16.14 So when Ezechiel preached the word of God vnto those whose hearts went after couetousnesse Ezec. 33.31 they gaue him the hearing but when he had said what be could against their sinne they mowed at him with their mouthes and derided him for his labour And so when Paul spake against the Idoll Diana Demetrius and the craftsmen not so much in heat of their deuotion as for the losse of their gaines which they formerly enioyed by making filuer shrines vnto their goddesse A 19.24 were at the hearing of this doctrine filled not onely with anger but also with outragious furie whereby they brought the whole Citie into an vprore and filled it with confusion laying violent hands vpon Paules companions when as the Apostle himselfe was out of the way Neither can Gods Ministers intreating of the like argument expect better successe in these worser times and corrupter age of the world wherein mens goodnes is measured according to their wealth and not their vertue and euerie one esteemed according to the quantitie of his riches without any respect of the meanes whereby he hath compassed them The which was some discouragement vnto me §. Sect. 3. Impudencie of sinne a discouragement to the reprouer intending to speake and write against one particular branch of couetousnesse the sinne of briberie because I feared lest when I had taken all the paines I could in disswading men from this vice I might iustly complaine with the Prophet that I haue spent my strength in vaine and that the word of the Lord is made a reproch vnto me and in derision daylie Ier. 20.8 For who seeth not that this sin of briberie is growne vnto a common practise and vsuall fashion hauing both multitude of offenders to defend it and the greatnesse of the delinquents to grace and countenance it In so much as now it is made a note of a braue minde to receiue great gifts and not to take baser bribes or to stoope vnto euerie sordidous pray Quis nisi mentis inops oblatum respuit aurum Yea now it is counted a signe of inciuilitie not to accept of all proffered kindnesses and a badge of follie and sottish
himselfe when his anger was passed ouer The Grecians did especially vse two names to expresse this affection which did containe in them the very nature of Anger The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the perturbation it selfe or the heating of the bloud by the apprehension of the iniurie offered the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of reuenge which followeth the perturbation So that these two names containe in them both the materiall and formall cause of anger for the materiall cause is the heating of the bloud about the heart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall cause is the appetite or desire of reuenging the iniury offered which is vnderstood by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most vsuall name vsed by the Hebrewes to signifie anger is Aph which signifieth also the Nose and by a synecdoche the whole face which name is giuen vnto it eyther because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned by the often entercourse and change of colours Our English word anger is deriued from the latine word Angor which either signifieth throtling and choking or vexation and griefe because anger worketh both these effects if it be immoderate for it stops the throate leauing no passage for words and it vexeth and tormenteth both the body and the minde And so much for the name The definition explaned now wee will speake of the definition First I say it is an affection for the whole essence of a man consisteth of these three things body soule and affections which doe participate of both the other now anger cannot bee said to bee a qualitie or propertie of the soule alone for the materiall cause thereof is the boyling of the bloud about the hart nor of the body alone for the formall cause namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered doth more properly belong to the soule and therefore I call it a mixt affection proceeding from them both I adde the materiall cause namely the heating of the bloud about the hart which heate or inflamation is caused by the apprehension of the iniurie offered or the dislike which the heart conceiueth of the iniurie apprehended which is either in truth an iniurie or but in opinion and appearance onely for anger hath not alwayes a true cause but sometime fained imaginary and this materiall cause namely the heating of the bloud by apprehension of the iniurie the formall cause followeth that is to say an appetite or desire of reuenge for before wee desire to reuenge the iniurie we first apprehend and feele it which desire is either iust or vniust iust if we be angry for a iust cause with those with whom we ought to be angry after a iust maner obseruing a fit time and to a good end vniust if these circumstances be not obserued Furthermore in this definition the cause of anger is expressed namely iniurie offered for anger alwayes presupposeth iniury and the subiect thereof which is the hart as also the obiect to wit reuenge of the iniurie And so much for the generall definition of anger Sect. 2. The kindes of anger Natural anger Corrupt anger Sanctified anger The Stoikes confuted now we are to shew the diuers sorts thereof or rather the diuers acceptation of the same affection First it is taken for the naturall affection of anger as it was created of God and had his being in man before the fall Secondly as it is corrupted since the fall by originall sinne Thirdly as it is renewed and sanctified by Gods spirit We are not therefore with the Stoikes to confound these three together and and without difference to condemne them all for howsoeuer this affection as it is corrupted is most turbulent and of all others most pernicious yet wee are to hould that the naturall affection considered either as it was created by God or so farre forth as it is renewed and sanctified by Gods spirit is iust holy and lawfull And this may easily be prooued by diuers reasons That the affection of anger is in it owne nature lawfull first because it was created by God and was in man before the fall and before any euill entred into the world being therefore the Lords owne workmanship which by his owne testimonie was approoued to be very good Gen. 1.31 Gen. 1.31 and of greater antiquitie then euill it selfe it followeth that the affection in it owne nature is to be esteemed as good and lawfull Secondly because in many places of the Scriptures it is attributed to God himselfe Rom. 1 18. Ioh. 3.36 Rom. 1.18 the anger of God is made manifest from heauen against all impietie Ioh. 3.36 he that beleeueth not in the sonne shall not see life but the anger of God shall abide vpon him Seeing therefore it is ascribed vnto God to whose most perfect and iust nature nothing agreeth but that which is iust holy it followeth that this affection it selfe is so to be esteemed True it is that neither this nor any other affection is in God if we speake properly but onely attributed vnto him that our weake capacities may better conceiue how he exerciseth his workes and eternall counsailes toward his creatures But yet forasmuch as nothing is attributed ascribed vnto him which is not good and iust so far forth as it is ascribed it euidently sheweth that anger in it owne nature is not euill Lastly this manifestly appeareth in that this affection was truely and naturally in our Sauiour Christ himselfe as hee was man Mark 3.5 as it is euident Mark. 3.5 where it is saide that hee looked angerly vpon the Scribes and Pharises mourning for the hardnesse of their hearts so likewise being incited with an holy anger to see his Fathers house turned into a market he driueth the buyers and sellers out of the Temple Iohn 2.17 Pet. 2.22 Iohn 2.17 Seeing then Christ was angry and yet free from all sinne it followeth that Anger in it owne nature is iust and holy Obiection 1. But it may be obiected that anger is in many places of the Scriptures condemned and forbidden Mat. 5.22 as Mat. 5.22 He that is angry with his brother vnaduisedly is culpable of iudgement Answere I answere that not anger simply but vnaduised anger is there condemned and in a word all other places where this affection is forbidden are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit but as it is corrupted and depraued with originall sinne for anger being sanctified is not onely iust and lawfull but also commendable profitable and very necessary as being the whetstone of true fortitude whereby wee are stirred vp
assault and encounter the spirit and the fruites thereof Gal. 5.19 Gal. 5.19 The workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes The which corruptions wee are especially commanded to mortifie and subdue Col. 3.5 Col. 3.5 Mortifie therefore your members which are vpon earth fornication vncleannes the inordinate affection and euill concupiscence 1. Pet. 2.11 And not without great cause are we to imploy our chiefe strength in mortifying and subduing these filthie lusts of the flesh seeing as the Apostle telleth vs they fight against our soules and therfore if we doe not incounter them they will assault vs if wee doe not master and ouercome them they will surely giue vs a shamefull ouerthrow they are fruites of the flesh and notable signes of vnregeneration which stoppeth the entrance into Gods kingdome for except we bee borne againe wee shall not enter into the kingdome of God Ioh. 3.3 Ioh. 3.3 And as they dispossesse vs of our heauenly patrimonie so they enter vs into the certaine possession of the hellish inheritance for they who walke after the flesh in fulfilling the lusts thereof they are not in Christ Rom. 8.1.13 and consequently haue not escaped condemnation yea whosoeuer liue after the flesh they shall die euen the spirituall death of bodie and soule If therefore wee would not march in the rancke of the vnregenerate and fight vnder the conduct of the flesh whose victorie is our vtter ouerthrow and destruction if we loue eternall life or feare euerlasting death and condemnation in the hellish torments let vs not nourish these filthie lusts but vse our best meanes and imploy our strongest forces and most earnest endeuours to mortifie and subdue them CHAP. IIII. That the fornicatour sinneth many waies and first in respect of God THe fourth reason to restraine all men from the sinnes of fornication and vncleannes §. Sect. 7. That the sinnes of vncleannes are hainously euill is because they are hainously euill there being no respect or relation of euill to bee named which is not coincident and inseparably ioyned with these vices For whereas all kinde of euill may be reduced to two heads as being either the euill of sinne or the euill of punishment this sinne of fornication compriseth them both like an euill yet fruitfull tree bearing both the sommer fruite of sinne and the autumne and after fruite of punishment First that it is out of measure sinfull it may hereby appeare in that it is not only in it selfe a grieuous sin but also like a wicked mother onely fruitfull in wicked and monstrous births it bringeth forth many other kindes of wickednesse which resemble the parent in their malignant nature and qualitie so as they may be easily knowne to be of her ofspring and progenie The grieuousnes of this sinne being simply considered in it selfe is hereby manifest in that whereas there is but a threefold relation of sinne either as it is committed against God our neighbour or our selues this sinne alone comprehendeth them all and that in many and almost innumerable respects First the fornicatour grieuously sinneth against God §. Sect. 2. The fornicator sinneth against God by dishonoring him directly and immediatly when as professing himselfe a Christian and consequently one of Gods familie he by polluting and defiling his bodie dishonours his Lord and father for if mortall men who stand vpon their credit doe count it a great iniurie and disgrace to themselues when as a seruant of their familie is defiled and much more when their owne daughters are polluted with filthie whoredome then how much more doth the Lord detest this vncleannes which redoundeth to the dishonour of his holy name when as it is committed not onely by a common subiect vnder his dominion but by a speciall seruant of his familie yea by such as would be reputed in the number of his children And this was a principall argument which aggrauated the filthinesse of Sichem and Ammon Gen. 34.7 2. Sam. 13.12.13 because they committed this villanie or follie in Israel that is in the Church and familie of God which in a peculiar manner he had chosen and sanctified vnto himselfe and this also made Dauids grieuous sinne much more hainous because being committed by him who had professed and approued himselfe to be the seruant and sonne of God it greatly tended to Gods dishonour in that it caused the enemies of his trueth to blaspheme as appeareth 2. Sam. 12.14 2. Sam. 11.14 Secondly §. Sect. 3. Secondly the fornicator offendeth God by resisting his vvill the fornicatour sinneth grieuously against God by resisting his reuealed and knowne will for the Lords will is that being sanctified we should abstaine from fornication and that euery one should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles which know not God 1. Thes 4 3. as appeareth 1. Thes 4.3.4.5 It is the will of God that wee should bee prepared as pure brides for his sonne Christ Ephes 5.27 not hauing any spot or wrinckle holie and without blame Yea so far off shuld we be from defiling of our bodies Ephes 5.3 by committing these sins of vncleannesse that hee would not haue vs so much as to defile our tongues by once naming of them with the least approbation or delight Whosoeuer therefore perpetrate and commit these works of darkenesse they contumaciouslie resist the will of God the which their rebellion is so much the more intollerable because they disobey the Lord to obey their owne filthy lusts and rebell against their supreme Soueraigne to pleasure and gratifie their slauish base and brutish affections Thirdly §. Sect. 4. 3. Fornicators sinne against God by subuerting mariage which is his own ordinance whoremongers sinne hainouslie against God by subuerting and destroying marriage which is Gods holy ordinance instituted by the Lord himselfe in Paradise that it might be the only lawful meanes of propagating his Church and people and to preserue them from being defiled with filthie lusts and inordinate concupiscence For they who spend their strength vpon harlots Gen. 2 24. Mal. 2.15 1. Cor. 7.2 disable themselues for lawfull marriage they who loue the stewes loathe the mariage bed and if the heart be inueigled with the inticing allurements of filthie strumpets they will neuer desire a lawfull wife but the mariage yoke vnto such is an intollerable burthen Qui amant agrè sibi serunt vxorem dari inquit Comicus and they seeme to themselues to indure a miserable thraldome and to bee depriued whollie of their libertie when as being inseparablie ioyned with a yokefellow they are restrained from running into lawlesse licentiousnesse And because they are in loue with their spirituall diseases of vncleannesse therefore they hate the cure and abhorre marriage the remedie of their sinne §. Sect. 5. Fornicators sin against euery person in the Deity and first