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duty_n	child_n	father_n	husband_n	1,444	5	7.6618	4	true

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

that both body and soule may be saued And these are the things required in iust and holy anger which if we obserue our anger will be not onely lawfull but also necessary both for the setting forth of the glory of God and also for the good of our selues and of our neighbours CHAP. II. Of vniust Anger ANd so much for the first part of my text Sect. 1. wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the words following but sinne not that is by falling into corrupt and vniust anger Vniust anger condemned as a great sinne Which vicious affection is not onely here condemned but also in other places of the Scripture as in the 31. verse of this Chapter Let all bitternesse Colos 3.8 and anger and wrath and euill speaking bee put away from you with all maliciousnesse So Col. 3.8 Put ye away all these things Gal. 5.20.21 wrath anger maliciousnesse c. and in the 5. Chapter of the Galathians verse 20.21 it is reckoned among the workes of the flesh which who so follow shall not inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both be cause it is the chiefe meanes and cause which moueth men therevnto as also because it is the murther of the hart and therfore murther in truth in Gods sight who more respecteth the hart then the hands for a man may be innocent before him though his hands haue slaine his neighbour if his hart haue not consented therevnto as appeareth in the old law where Cities of refuge were appointed for such by the Lords owne commandement but if the hart haue consented and desired any way to violate the person of our neighbor which vniust anger alwaies affecteth though our hands are free from the act we are guiltie of murther in the sight of God And this our Sauiour Christ teacheth vs in the exposition of the sixt commandement Mat. 5.22 Mat. 5.22 Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health The generality of this vice of vniust anger Which that we may performe with so much the more vigilant care Let vs further consider that this vice is generally incident to all by reason of our naturall corruption so that there is none so yong nor any so old none so wise nor any so foolish neither male nor female which do not carry this fire in their bosome therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit and the shield of faith they will be in danger of burning Prou. 6.27 for who can carry fire in his bosome and not be burnt Prou. 6.27 But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof Sect. 2 The violence of this turbulent affection for there is scarce any other affection so strong which it doth not easily subdue Loue is said to be stronger then death Can. 8.6 and yet anger if it be once admitted easily ouercommeth it Can. 8.6 for there was neuer any loue so hartie and entire but anger hath subdued it The Father in his anger forgetteth his loue to his child and the child to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring forth the fruits of hatred yea it maketh a man to forget the loue of himself as appeareth by those men who to satisfie their anger violently thrust themselues into imminent dangers of death Nay it maketh a man offer raging violence against such a friend as is more deare to him then his own life as it is euident in the example of Alexander who in his anger slew his friend Clitus whō he loued so entirely that he needs would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heat of the Sunne when we are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts Couetousnes also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may fee in their example who being depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches by them also who despise the meanes of their saluation in comparison of a small worldly trifle and yet anger being once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enimie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incur both in their priuate quarrell and in satisfying by deserued punishment publike iustice The like also may be said of them who by anger being incited to reuenge are content to spend all their substance by prosecuting wrangling suites in Law of little or no importance to the end they may impouerish him also with whom they are offended and so are content to pull the house vpon their owne heads that they may ouerwhelm another vnder the vvaight of the same ruine Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers and to kill themselues for feare of greater torments and yet anger vanquisheth feare many times causing them who would tremble to see anothers vvound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him others intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous Sect. 3. in regard of vs so generall and in respect of it owne nature so strong violent I purpose to intreat of it at large to the end we may learne the better to preuent it or the more easily to subdue it And to this purpose I will first shew what it is and what are the causes and properties thereof secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first The definition of

our lawfull Prince Now an oath is vnlawful and wicked in this regard §. Sect. 3. Valavvsulnes of an oath is either apparant or discerned by the euent either in present appearance when it is made or in the proofe and euent Of the former we haue an example in Iesabel swearing the death of innocent Elias and in the Iewes who bound themselues by oath to slay Paul And such is the oath of our Popish fugitiues 1. King 19.2 Act. 23. who thereby binde themselues to bee the vassals of Antichrist denying their due allegiance and obediēce to their lawful Soucraigne which is expresly contrarie to the word of God Rom. 13.1.2.3 Matth 22.21 Tir. 3 1. 1. Pet. 2.13 as appeareth Rom. 13.1.2.3 All which kind of othes are hainously wicked when they are first made For if knowing them at the time of their taking of them to be wicked and vnlawfull they doe not at all intend to obserue them they sinne grieuously against God by swearing falsely their speech not agreeing with their minde and by prophaning his holie name in calling him as a witnesse to confirme their vntruth and as a patrone of their falsehood They sinne against their neighbour in abusing him with a deceit of highest nature namely vnder the religious shew of an oath And finally they sinne most fearfully against their owne soules by their desperate tempting of God prouoking Gods iustice truth power and terrible vengeance against themselues for their knowne wickednesse and perfidious trecherie and periurie On the other side if knowing their oath to be wicked they haue a purpose to performe it then also they sinne against God in making him not only a Iudge and witnesse but also a suretie that they will performe wicked actions which hee abhorreth and against their owne soules likewife in that they binde themselues vnto euill with an oath and as though they were not prone enough of their owne accord to fall into wickednesse they bring vpon them a necessitie of sinning and confirme themselues in euill with the strong obligation of an oath Secondly an oath is vnlawfull and wicked in the proofe and euent when as there lieth lurking in it some concealed wickednesse which he that sweareth doth not discerne And this is of two kindes first when as the euill of the oath is really contained in the thing promised which is not discouered at the taking of the oath but afterwards appeareth in the euent Secondly when as the thing which wee by oath promise is in it owne nature good or indifferent but afterwards degenerateth and becommeth euill by accident Of the former wee haue an example in Herod Mar. 6. who by his rash oath swore though vnwittingly the death of Iohn the Baptist and in those who in our owne time sweare themselues vnto Monkish cloisters in their superstitious deuotion and blind zeale of the other in those who by oath vow virginitie and single life the which course of life might be lawfull or indifferent at the time when they tooke their oath they hauing present continencie but afterwards becommeth wicked and vnlawfull when as burning in lust they binde themselues to leade a single life still and disauow mariage which is the ordinance of God and the meanes ordained by him to keepe and preserue their vessels in puritie and holinesse And this is the first kinde of vnlawfull oathes §. Sect. 4. Hovv an oath is vnlavvfull in respect of the partie vvho sweareth which containing wickednesse in themselues bind not to performance The second is when as the oath is vnlawfull in respect of the partie who taketh it As for example when he that sweareth wanteth discretion and the vse of naturall reason as children fooles or mad men or when those who being vnder tuition and gouernment binde themselues by oath to doe a thing against the will and liking of their superiours and gouernours As when a childe sweareth to match himselfe in mariage against his parents will whilest he is vnder their gouernment or sweares himselfe into a Monkish cloister they disavowing his course For if vowes and religious oathes made vnto God for the performance of some externall duties doe not binde the conscience but may be lawfully disanulled by superiours and gouernours Numb 30.4.6.30 as appeareth Num. 30.4.6 then much more may such oathes as are made vnto men be lawfully broken when as they are vnlawfully made And these are the oathes which being vnlawfull doe not binde the conscience §. Sect. 5. Vnlawful othes are to be brokē but may lawfully bee broken either presently when as they containe in them apparant euill at the first view or as soone as the vnlawfulnes of them is discouered which for a time hath been hidden from vs. Yea we not only may as being permitted but ought as being required breake all such oathes as binde vs to that which is wicked and vnlawfull According to that Jsidorus In malis promissis rescinde fidem in turpi voto muta decretum In euill promises keepe not fidelitie in a dishonest vow change thy purpose for such oathes as are vnlawfull are laudably broken but damnably obserued And the reason is apparant because by keeping them we shall but adde sinne vnto sinne vnto wicked swearing more wicked performance Let vs therefore carefully take heede that wee doe not by oath promise any thing which is euill for if the euill bee knowne and apparant it is horrible wickednesse to draw God into the association of our impietie by calling him to be our witnesse and surety if it be not apparant it is prophane rashnesse for before we sweare wee ought to bee assured of the lawfulnesse of our oath But if through infirmitie or corruption we haue fallen into this sinne let vs hartilie repent for that which is past and not continue in it by adding vnto vnlawfull swearing vnlawfull performance following herein the example of Dauid 1. Sam. 25. who reuersed his sinfull oath when by Abigaile he was conuinced of the vnlawfulnes thereof And thus haue I shewed that vnlawfull oathes doe not bind the conscience §. Sect. 6. Oathes contayning impossibilities doe not bind the conscience The like may be said of those oathes which containe in them an impossibilitie of performance as when we promise that which we haue no possible meanes to doe and performe it being farre aboue our abilitie and power Yea but will some say we promise in baptisme by oath Of our oath in Baptisme that we will performe obedience vnto Gods law the which is impossible for vs to performe and therefore either that oath is vaine and needlesse or else we may lawfully sweare vnto impossibilities I answere that in baptisme which is the Sacrament of the new couenant of grace wee doe not promise exact performance of the Law but Euangelicall obedience that we will hartilie desire and earnestly indeuour with all our power to yeeld that obedience which the law requireth and that in vprightnes of