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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	grace_n	teach_v	ungodliness_n	2,208	5	11.7915	5	false

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

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

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

when the verie looks offer a parly and promise a yeelding before the assault Secondly §. Sect. 2. Of Modestie shevved in vvords and speech this modestie appeareth in the words and speech and that in sober and discreete silence or else in still peaceable and pure communication whereas contrariwise continuall babling loude and clamarous speech are made by the wise man the ensignes and badges of an harlot Prou. 7.11 Shee is still babling and loude Prou. 7.11 whose feete cannot abide in her house And the Apostle describing the wanton widdowes saith that they are pratlers and busie bodies speaking things that are not comely 1. Tim. 5.11.13 1. Tim. 5.11.13 But especially ribald and filthie communication is to be auoided of al those who haue a desire to preserue their chastitie for as the Apostle saith euill words corrupt good manners 1. Cor. 15.33 and the wanton tongue being set on fire by hell as it inflameth a mans owne heart with lust so with this rotten and contagious speech it infecteth the standers by and corrupteth their harts with vncleane desires Hence it is that these filthie speeches are in the Scriptures so straightly forbidden Ephes 4.29 and 5.4 Ephes 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying ihat it may minister grace vnto the hearers And 5.4 he requireth that filthinesse Col. 3.8 foolish talking and iesting which are things not comely should not bee so much as named among Christians Neuerthelesse the Gallants of the world who take vpon them the name of Christ make this filthie communication and these scurrilous iests the common exercise of their wit and the musicke of their mirth Thirdly §. Sect. 3. Of modestie in our gestures and behauiour this modestie is also to be shewed in our gestures and behauiour which ought to be graue and sober and not any way sauouring of vaine lightnes and lasciuious wantonnesse The which as they are the fruites of a polluted heart and the flames which issue from the hidden fire of lust so also doe they nourish the roote from which they spring and redouble the heate of carnall concupiscence kindled in the heart Among these wee may especiallie number wanton dancing and lasciuious kissing and imbracing All which I distinguish by their epithets Dancing because I cannot see how any of them may simply bee condemned for seeing wee reade of holy and honest dancing vsed by holy men and women when they reioyced before God in the fruition of his benefits as Dauid before the Arke 2. Sam. 616. Exod. 15. Miriam and her companions after the Egyptians were destroied in the red sea the daughters of Shiloh at their yeerely feast Iudg. 21.19 which they kept vnto the Lord the women of Israel after the ouerthrow of the armie of the Philistims 1. Sam. 18.7 Eccles 34. and seeing the holie Ghost himselfe telleth vs that as there is a time to mourne so also there is a time to dance I see no reason but that now vpon the like occasion and with the same holie affection it may lawfully be vsed to expresse our reioycing cheare the mind and exercise the bodie as well as musicke or any other such like pastime and recreation But as for that light wanton and lasciuious dancing betweene men and women which is too too common in these times wherein they vse one towards another all manner of inticing gestures and sometimes wanton and obscene behauiour seruing as the bellowes to inflame lust the which in a wicked proportion they sit to as light lasciuious musicke it is no better thē Venus reuels which effeminate and corrupt the mind making it fit for vncleane desires and for all manner of vnlawfull lusts and therefore carefully to be auoided of all those who haue any desire to preserue their chastitie The like also may be said of kissing and imbracing Kissing and imbracing Gen. 27.27 and 29.11 and 33.4 Exod. 18.7 2. Sam. 19.39 Luk. 7.38.45 Act. 20.37 Rom. 16.16 Gen. 46 29. Eccles 3.5 which are not to be condemned if they doe not proceede from an heart polluted with lust but are vsed after a ciuill and honest manner to expresse our loue one to another seeing they haue been alwaies in vse amongst the faithfull in all ages as testimonies of mutuall loue which may bee free from all wantonnesse and lasciuiousnesse seeing in former times they haue been vsed betweene man and man and in our owne times by parents to their little children And therefore they are onely to be auoided in wanton dalliance betweene those who are light and lasciuious when as they are not vsed for ciuill curtesie or to expresse pure and vndefiled loue in due and seasonable time but rather to inflame the heart with lust and to expresse the inward vncleannesse of the minde in which case this neere approching and these impure touches Prou. 7.13 and lasciuious dalliance are as like to inflame impure hearts with burning concupiscence as the sparke of fire to inflame flaxe or gunpowder when they are ioyned together Lastly modestie is to bee shewed in apparrell §. Sect. 4. Of modestie in apparrell and outward deeking 1. Tim. 2.9 and in the decking and adorning of the bodie after a graue sober and seemelie maner due respect being had to the persons sex degree and calling as being a notable meanes to preserue chastitie and to subdue fleshly lusts And this the Apostle requireth 1. Tim. 2.9 I will also that the women away themselues in comely apparrell with shamefastnes and modesty not with broidred haire or gold or pearles or costly apparrell 10. But as it becommeth women that professe the feare of God with good workes For as there is a chast heart and a chaste eie so also there is a chast habite and attire which as it nourisheth the inward puritie of the mind so it notable preserueth the person who vseth it from the assaults of those who are lasciuiouslie disposed for they seldome offer to buie these lustfull wares but where the signe of wantonnesse hangeth out neither dare these lasciuious theeues offer to rob that partie of their chastitie whom these outwardly guarded with modestie and sobriety Wheras contrariwise a wanton heart delighteth in a wanton habit and they who haue a whorish affection will commonly proclaime it by their whorish apparrell like the harlot in the Prouerbs Pro. 7.10 §. Sect. 5. Apparell must be fitted to the sex chap. 7.10 Now this modestie in apparell is shewed first when as it is fitted to the sex men wearing that which belongeth to men and women that which appertaineth vnto them for as it is an abomination vnto the Lord when the woman weareth that which pertaineth vnto the man and when the man puts on womans rayment Deut. 22.5 as it is Deut. 22.5 so also it inflameth their hearts with lust and vncleannes making the man effeminate and womannish and the woman

he that taketh a reward to put to death innocent blood It maketh them subiect to that fearefull woe denounced Esa 5.20 Woe vnto them that speake good of euill and euill of good Which put light for darkenesse and darkenesse for light c. 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Yea it bringeth vpon them vtter destruction For as the fire deuoureth the stubble and as the flame consumeth chaffe so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the law of the Lord of hosts and contemned the word of the holie one of Israel As it is vers 24. Lastlie §. Sect. 6. Briberie disinheriteth men of heauen by these bribing courses they disinherite themselues of their heauenly patrimonie and set to sale the kingdome of heauen for earthly and base prifes for they that take rewards against the innocent shall neuer dwell in Gods holy mountaine Psal 15.5 as it is Psalm 15.5 So the question being asked who should dwel with the deuouring fire and with the euerlasting burnings that is with the Lord who is called a consuming fire Deut. 4.24 Heb. 22.29 Deut. 4.24 Heb. 12.29 answere is made Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts c. Hee shal dwel on high Esa 13.15.16 c. as it is Esa 33.15.16 So that he who gaineth by oppression and filleth his hands with bribes can neuer indure Gods glorious presence but shall be consumed like stubble with this deuouring fire To the same purpose is that Pro. 15.27 Prou. 15.27 He that hateth bribes shall line whereby contrariwise is implied that he who loueth bribes shall not liue neither the life of grace in this world nor the life of glorie in the world to come By all which it is cleare and manifest that the briber loseth in his greatest gaine for whilest by his wicked and vniust courses he compasseth some earthly trifles he forgoeth all his title and intrest in Gods glorious kingdome and through his worldly prophanenesse and sottish follie he doth with Esau make sale of his spirituall birthright for a messe of pottage or such like transitorie vanities of like value and lesse necessitie Whilest he prouideth for his bodie hee destroyeth his soule whilest he laboureth after earthly things which are vaine and momentany he loseth heauenly things euen that superexcellent and eternall waight of glorie 2. Cor. 4.17 And whilest he hourdeth vp the rewards of iniquitie and gold which shall perish with him he forgoeth the fruition of the immortall God in whose presence is fulnesse of ioy and at whose right hand are pleasures for euermore Psalm 16.11 Psal 16.11 §. Sect. 7. The conclusion And thus haue I shewed the greatnesse of this sinne of briberie and the manifold euils which it bringeth both to priuate persons and societies to whole cōmon-wealths and to the briber himselfe Now as this sinne is of extraordinarie strength to hold men in subiection vnto it both in regard of the corruption of mans nature which is most prone to intertaine it and in respect of the vniuersalitie of this sinne and the mightie patrons which both countenance it with their practise and defend it with their power so my earnest prayer vnto almightie God is that he wil ioyne with my labours a more then vsuall blessing and an extraordinarie vertue and power of his holy spirit to beate downe this strong hold of sinue and to bring vs in subiection to his will not onelie in things profitable and gaineful but also in those which seeme accompanied with losse and hindrance That so respecting not our owne particular gaine but his glorie and doing him faithfull seruice in this life we may raigne with him in eternall glorie in the life to come The which mercie hee vouchsafe for his Christs sake to whom with the Father and the holie Spirit bee all honour and glorie praise power and dominion now and for euermore Amen FINIS Faults escaped Pag. 84. line 31. reade deridetur p. 101. l. 35. r. sinners p. 111. l. 34. marg r. their p. 124. l. vlt. r. our owne p. 129. l. 36. r. run secretly p. 131. l. 35. r. and labour p. 138. l 6. r. stop p. 144. l. 2. r. theft euen in theft p. 150. l. 5. r. example for the same sin the. p. 174. l. 19. r. by inflicting p. 197. l. 3. r. that they be not p. 200. l. 11. marg r. Eccles 3.4 p. 201. l. 35.36 r. whom they see outwardly p. 203. l. 25. r. vultus A TREATISE OF ANGER VVherein is shewed the lawfull laudable and necessarie vse of iust and holy Anger and what is required thereunto AND AFTERWARDS IS DECLARED what corrupt and vniust Anger is the kindes causes effects and properties thereof together with the preseruatiues and remedies whereby it may be eyther preuented or cured and expelled By IOHN DOVVNAME Batchelar in Diuinitie and Preacher of Gods Word PROV 26.31 Hee that is slow to Anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Citie LONDON Printed by T. E. for William Welby dwelling in Paules-Church-yard at the signe of the Grayhound 1609. TO THE RIGHT Honourable Sir Thomas Egerton Knight BARON of Ellesmere Lord Chancellor of England and one of his Maiesties most honorable priuie Counsell my very good Lord health and prosperitie with increase of all spirituall graces in this life and eternall happinesse in the life to come HAuing had through your Honourable bountie a part of the Lords Vineyarde allotted vnto mee his most vnworthy woorkeman by your Honour his most worthie Steward to the end I should plant and water purge and prune it I thought it my part not onely to performe my duetie in this behalfe in such measure as God enableth mee but also to present vnto your Honour the first fruites of my labour which haue yet offered themselues to publike view to the end that I might thereby both shew my selfe not altogether negligent in our great Lord and Maisters businesse and also giue some token of most obliged dutie and humble thankfulnesse to you his Honourable Steward by whose appointment I haue obtained a place wherein I may imploy my paines whereas otherwise I should eyther haue stood idle in the market place or else beene compelled to haue digged in another mans ground with great labour and little fruite If these my first fruites seeme vnpleasant in your most learned and iudiciall taste eyther impute it to the immaturitie caused by their short time of grouth and small-experienced skill of the Vintager or else consider that they are destinated to a physicall vse for the purging away of choller and therefore though they bee not pleasant in taste yet may they bee profitable in operation Such as they are in all humilitie