of their sinne but the precious blood of the immaculate Lambe Iesus Christ They depriue themselues of all assurance and comfort of Gods blessing vpon their mariage into which they make such a wicked entrance for how can they hope for a good proceeding where the beginning is so wicked and vnlawfull how can they expect that God will build that house whose very foundation is laid in sinne that hee will make them a happie couple who were first ioyned in fornication or cause her to become a vertuous wife vnto him who hath alreadie abused her as his strumpet Againe what greater iniurie can hee offer vnto her whom hee pretendeth chiefly to loue seeing hee exposeth her to the danger of perpetuall infamie and reproch For who hath assured him that he shall liue to solemnize the promised mariage especially seeing the Lord might in his iustice presently inflict death of bodie and soule for his sinne and if hee doe not what doth he but die a fornicatour and leaue her to liue a reputed harlot by her owne desert and others estimation But though it should be granted that he had procured from heauen a lease of his life yet what wrong in the meane time doth hee offer her to whom he pretendeth mariage seeing he maketh her his harlot before he maketh her his wife and spoiling her of her honestie and virginitie maketh her fit to enter into the stewes before he admitteth her into the honourable bed of mariage What iniurie is this to blemish her good name which he should most honour For howsoeuer hee hath by mariage cured the wound which hee hath made in her reputation so as it is not mortall to her credit yet there euer remaineth as it were a running issue of rumour and infamie or at least a foule scarre if euer it come to light in others estimation or if it remaine secret in their owne consciences which will euer after make them more iealous the one of the other Finally he sinneth against the fruite of his owne bodie in that he begetteth it of the seede of fornication imbasing it in his conception and marking it with the stampe of his sinne before it enioyeth the light of the Sunne CHAP. XIIII Of the sinne of Adulterie and the hamousnesse thereof ANd thus haue I intreated of the sinne of fornication §. Sect. 1. Of Adulterie and the kinds thereof which is that sinne of vncleannes that is committed betweene single or vnmarried persons and haue shewed the hainousnesse of it and the grieuousnesse of the punishment which doth accompanie it In the next place I am to speake of the sinne of adulterie which is that vncleannesse that is committed by those that are either married or betrothed for the law of God as deepelie condemneth and as seuerely punisheth the latter as the former as appeareth Deut. 22.22.24 Deut. 22.22.24 In which argument I will obserue the same order which I did in the former shewing first what it is and the kinds thereof the hainousnesse of the sinne and the grieuousnesse of the punishment Adulterie is the defiling of anothers bed with the act of vncleannesse as the name it selfe also signifieth For it is called Adulterium quasi ad alterius thorum accessio The which sinne is of two kinds for either it is single or double adulterie Single adulterie is that vncleannesse which is committed either betweene a married man and a single woman or a married woman with a single man Double when as both the parties are married who defile themselues one with another Concerning the hainousnesse of which sinnes I shall not neede to say much §. Sect. 2. That adultery is an hainous sinne for if the sinne of simple fornication and whoredome bee so wicked and damnable as before I haue shewed then must it necessarilie follow that the sinne of adulterie which is a finne of the same kinde Leuit. 18.20.29 Ier. 7.9 10. Ezech. 22.11 but in a much higher degree of wickednesse is a notorious crime and an horrible abomination as the Scriptures also call it which continually calles and cries at the throne of Gods iustice for fearefull vengeance vpon the offenders And therefore leauing that which hath bin said concerning the greatnesse of the sinne of fornication and the grieuousnesse of the punishment to be applied to this sinne of adulterie but with a great ouermeasure in as much as it farre exceedeth in a higher degree of wickednesse I will content my selfe briefly to adde that which seemeth to bee more peculiar to this crime both in respect of the sinne and the punishment due vnto it First then §. Sect. 3. That the adulterer sinneth against God by violating his holy ordinance the adulterer sinneth in a peculiar manner against God in that he doth in the highest degree violate his owne ordinance of marriage which is most ancient as being instituted of God in Paradise most honourable as challenging the Lord for the first author and solemnizer therof and most holie and pure as being instituted and ordained in the state of innocencie and since the fall appointed as the ordinarie meanes to preserue our bodies and soules in puritie and chastitie vnspotted and vndefiled For whereas the Lord hath ordained that by marriage there should be such a neere communion between the parties conioyned that they shuld be no more two but one flesh in regard wherof a man ought to forsake father and mother that he may cleaue to his wife louing and cherishing her as being a part of himselfe and that to these ends that they may bee preserued from whoredome and all manner of vnlawfull lusts procreate an holy seede and be mutuall comforts one to another the fornicator doth vtterly violate this holy ordinance for he disioyneth those whom God hath conioyned and breaketh the bond of holy marriage by ioyning himselfe with an harlot and becomming one flesh with her hee forsaketh his deere spouse for whose sake he should forsake father and mother and adhereth to a filthie strumpet he loatheth his wife and loueth his whore he defileth his bodie and soule created according to Gods image in holinesse and purity with whoredome and vncleannesse he begetteth an vnholy seede and basterdly brood and becommeth vnto his wife of a chiefe comforter a most grieuous tormentor filling her heart with griefe and iealousie and her face with shame when she seeth her selfe reiected and set at naught Secondly the adulterer sinneth against God §. Sect. 4. 2. He offendeth God by breaking his couenant of marriage by breaking the couenant of the Lord which was made at the solemnizing of their mariage For then they do not only make a mutual contract one with another that they wil faithfully obserue marriage fidelitie and loue betweene themselues but also they make a couenant with God in his presence and in the face of his holy assemblie that they will performe this vow and promise betweene them made and therefore when they violate this holie contract
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
will passe the sentence not according to our secret thoughts but according to our words and workes Matth. Matt. 12.37 12.37 By thy words thou shalt bee iustified and by thy words thou shalt be condemned Neither let them suppose that this excuse which would seeme friuolous and foolish to a mortall man will goe for currant before the most wise and iust Iudge of heauen and earth Now what Prince hearing himselfe abused to his face by the reprochfull words of his base subiect would admit of such an excuse that whatsoeuer hee spoke with his mouth yet hee thought no ill in heart and will not thinke we the Lord be as iealous of his glorie which is most deare vnto him as an earthly King or will hee in his iustice acquite such offenders vpon such friuolous and vaine pretences Others shroude their sinne vnder the example of the multitude §. Sect. 4. Their excuse answered who pretend the example of the multitude alleaging that it is the common custome of all some few onely excepted who are but too scrupulous about euerie trifle But let such know that after this manner they may excuse and countenance any manner of wickednesse seeing no custome is more common then to liue in sinne Let them remember that God hath forbidden vs to follow the example of a multitude in that which is euill Exod. 23.2 or to fashion our selues according to the world whereof we are but pilgrims if at least we be inhabitants of the heauenly Ierusalem that Christ hath chosen vs out of the world not that we should still imbrace the impious practises of wicked worldlings but that becomming his Disciples we should follow his word and holy example as our onely guides Let them consider that common vse of committing sinne doth not excuse but much aggrauate it in Gods sight and that it doth more inflame his wrath and increase the punishment when as men combine themselues to worke wickednesse Finally let them call to minde that it is the narrow path and straite gate leading to eternall life Matth. 7.13.14 which is least frequented so that the Christian may goe in it without crouding though it be not large and spacious in respect of the small number which trauaile this way and contrariwise that there is no way more commonly haunted then the broade way which leadeth to destruction and consequently that wee can haue small comfort in hauing a numerous multitude to accompanie vs into hell Others alleage in their excuse §. Sect. 5. Their excuse taken away who alleage that they sweare nothing but the truth that they sweare nothing but the truth which may lawfully be confirmed with an oath But as I haue shewed Gods name is prophaned and abused not onely although most grieuouslie when wee sweare that which is false but also when it is vsed vpon euery trifling occasion to confirme an vnnecessarie truth which either is not worth proouing or may be demonstrated by other arguments or without that reuerend and religious respect of his glorious Maiestie which he requireth Yea §. Sect. 6. Their excuse answered vvho pretend that they svveare by small oathes but will some say I auoide this danger seeing my custome is not to sweare by God but by slight and small oathes as by my faith troth by our Lady the masse and such like and therefore I am to be excused because I do not take the name of God in vaine To this I haue alreadie answered whereas I prooued that the Lord requireth that we should sweare by his name only to which I may adde that our Sauiour hath directly forbidden such kind of oathes and hath inioyned vs in our ordinary cōmunication Matth. 5.34 to vse only yea yea nay nay telling vs that whatsoeuer is more commeth of euil Though therefore it be not so hainous a sin as that horrible abusing of Gods holy name yet it is a sin seeing Christ himselfe hath forbidden and condemned it and therefore not to be entertained and much lesse excused or defended by any Christian For wee should thinke no sinne so small that wee may willingly commit it seeing the least sinne meriteth the wages of eternall death and can no otherwise be expiated and done away but by the inestimable price of Christs precious blood or if we doe let vs assure our selues it shall not be small vnto vs for the least sinne in it owne nature is hainous and vnpardonable so long as it is willingly committed and excused or defended Lastly §. Sect. 7. Their excuse answered who alleage others incredulitie they excuse themselues by alleadging the incredulitie and suspition of others which is such that vnlesse they sweare they cannot be credited and beleeued But vnto this I answere that the best way to haue our words credited is not to confirme euerie thing we speake with an oath for so our oathes becomming common and ordinarie will be as little respected as a simple affirmation nay in truth they will deserue lesse credit for it is to be thought that hee who maketh no conscience of transgressing one commandement will not make much more conscience of transgressing another he that sticketh not to vse deieration and vaine swearing will not sticke at periurie and forswearing or if he doe it is not because he wanteth an heart to doe it but rather some strong inducement to perswade him But the best way to haue our speeches credited is to accustome our tongues to speake the truth and to be of an vpright iust and vnblameable life and conuersation and so shall our word be more regarded than anothers oath for it is not the oath that giueth credit and authoritie to a man but a man to his oath and if in our whole course and cariage we clearely shew that we make more conscience of lying than another of periurie his oath will not be so much credited as our bare promise or assertion Whereby it appeareth that ordinarie swearing is either needlesse or bootelesse For if a man be of an holy and religious conuersation there will be no vse of it vnlesse it be in waightie causes wherein an oath is lawfull because his word will carrie with it sufficient credit and contrariwise if he be knowne to haue accustomed himselfe to lying dissembling and false dealing his swearing will not profit him seeing his vnconscionable falsehood doth take away all credite and authoritie from his oath But let it be supposed that though we are iust and faithful §. Sect. 8. we cannot bee credited vnlesse wee sweare yet this giueth vs no dispensation for oathes in light or needlesse occasions seeing we are rather to obey our Sauiour Iesus Christs commandement who hath forbidden vs to sweare in our ordinarie communication then by vaine swearing to gaine credit to our speeches or to satisfie such suspitious and incredulous persons who will not beleeue vs without an oath For hereby we shall approue our obedience to God by making conscience of transgressing his law
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
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
any worldly benefit then that by such an oath we should suffer God to be dishonoured and our neighbour to lose himselfe To this purpose Augustine speaketh Whosoeuer saith he prouoketh another to sweare Qui hominem prouocat ad iurationem scit eum falsum iuraturū vincit homicidā c. Aug. de decoll Ioan. Bapt. ser 11. Tom 10. Scrm. de Periurijs Jlle enim se suo periurio interimit sed isie manum inter ficientis pressit impressit knowing that he will sweare falsly he is worse then a murtherer because a murtherer killeth but the bodie this the soule yea two soules at once his whom hee prouoketh to sweare and his owne Doest thou know that to be truth which thou affirmest and that false which he auoucheth and yet vrgest him to sweare Behold he sweareth forsweareth and perisheth And what hast thou found hereby yea thou hast lost thy selfe who wouldest be no otherwise satisfied but by his destruction And in another place He that inforceth one to sweare whom he knoweth will sweare falsely is a murtherer for he killeth himselfe with his periury but the other thrusteth and helpeth forward the hand of the selfe murtherer But yet a Magistrate may lawfully put such an one to his oath if the execution of law and course of iustice doe so require For better it is that a priuate man should perish Fiat institia ruat coelum then that the publike administration of law and iustice should be stayed and hindred neuerthelesse the Magistrate ought in this case to forbeare the imposition of an oath if the truth may by any other possible meanes be cleared and iustice executed and if not yet he is grauely and religiouslie to admonish the partie of the waightines of an oath the hainousnesse of the sinne of periurie and fearefulnes of the punishment which doth attend it and so hauing done his best to preuent it he is to leaue the partie to himselfe and the euent to God CHAP. XI Reasons to disswade from the sinne of periurie ANd so much concerning the former part of this treatise wherein I haue shewed what periurie is and the kinds therof and withall haue cleared diuers questions whereby we may the better discerne the nature of this sinne and when it is committed Now in the second part I will briefly set downe some reasons to disswade all men from this sin which is so dishonorable to God and so pernicious vnto mankind all which I will reduce to these two heads the first whereof is the hainousnes of the sinne the second is the grieuousnes of the punishment which doth accompanie it The hainousnes will appeare both in it owne nature §. Sect. 1. 1. Because periurie is odious vnto God and also in the euill effects and fruits thereof That in it owne nature it is a grieuous sinne may hereby be made manifest first because it is odious and abominable both in the sight of God and men That the Lord abhorreth this sinne of periurie it plainly appeareth Zach. 8.17 Zach. 8.17 Let none of you imagine euill in your hearts against his neighbour and loue no false oath for all these are the things that I hate saith the Lord. And hence it is that the Lord in his law hath so straitly forbidden this sinne Leuit. 19.12 Ye shall not sweare by my name falsly Leu. 19.12 neither shalt thou defile the name of thy God For the transgression of which law Ier. 7.9 the Iewes are sharply reprooued and condemned Ier. 7.9 Will you steale murther and commit adulterie and sweare falsly and burne incense vnto Baal c. Wherewe may obserue that howsoeuer the sonnes of Belial so lightly esteeme of this sinne that they will not sticke to sell a false oath at the least price yet the Lord counteth it an hainous sinne and therefore hee rangeth it in this place amongst those capitall crimes of theft murther adulterie and idolatrie So also this is odious vnto men §. Sect. 2. 2. Periurie is odious vnto men and that not onely faithfull Christians amongst whom a periured person loseth the reputation of religion and the true feare of God yea euen of ciuilitie and common honestie and is for euer branded with the blacke marke of a prophane person who neuer after is to be credited in his words and deeds but also vnto the Heathens Turkes and Pagans for howsoeuer these men are but dimme sighted in the morall duties of honestie betweene man and man hauing onely the obscure light of corrupted nature to be their guide and euen almost starke blind in the duties of pietie towards God yet haue they abhorred this sinne of periurie and counted it worthie of the seuerest punishment One saith Agesilaus Apud Aelian lib. 14. de var. histor Pericles Plutarch in apotheg that men by no meanes more prouoke the wrath of the diuine Maiestie then by rash violating of an holy oath Another being importuned by a respected friend to affoord him a false oath answered that he could bee his friend no surther then vsque ad aras vnto the altar meaning that no friendship should make him sweare a false oath at the altar in the presence of their gods A third being set at libertie rather than he would breake his oath Regulus Cic. lib. 3. de offic returned againe vnto his mortall enemies expecting nothing else but exquisite torments Secondly §. Sect. 3. The manifold euils contained in periurie 1. Lying the outragious wickednes of this sinne appeareth by the manifold euils which it containeth for it is a hellish monster compounded of many hainous sinnes the least whereof is by it selfe damnable As first the grossest kinde of lying which is not onely auouched but also impudently outfaced with an oath and this alone as it excludeth those who vse it out of the ioyes of heauen Apoc. 21.15 and 21.8 For without shall bee whosoeuer loueth or maketh lies so also it purchaseth them a part in the lake which burneth with fire and brimstone as appeareth Apoc. 22.15 and 21.8 Secondly it containeth in it guile and deceit §. Sect. 4. 2. Guile and deceit and that in the highest kinde and most pernicious for when deceit and falshood come masked and disguised vnder a religious oath which is the rich robe and precious ornament of truth and iustice men not onely doe lie open vnto it to be deceiued and abused by it after an ordinarie and voluntarie manner but also are intangled therewith by a kinde of vnauoideable necessitie it being altogether vnlawfull without most apparant cause to call the deceiuers assertions and promises into question when as they are confirmed with a witnesse aboue exception and ratified with the authoritie of God himselfe As therefore the Lord is the auenger of all kinde of fraud as it is 1. Thes 4.6 1. Thes 4.6 so especially of this wherby himselfe is so much dishonoured and as all manner of deceit is abominable vnto him
Psal 5.6 so principally this Psal 5.6 which the sonnes of Belial countenance with his authoritie Thirdly §. Sect. 5. 3 Gods name is polluted by periurie it containeth the most horrible pollution of Gods holy name which can bee imagined as the Lord himselfe witnesseth Leuit. 19.12 making that which in it own nature and right vse is the shield of veritie Leuit. 19.12 to become the defence of falshood and of a strong tower of truth whereunto the righteous runne for the ending of all contentions and controuersies Prou. 18.11 to become a sanctuarie to shroude lyars and deceitfull persons Fourthly it is a shamefull abuse of Gods Maiestie §. Sect. 6. 4 Gods Maiestie is abused when as he who is truth it selfe is produced as a witnesse to confirme a knowne lie and as a suretie for the doing of that which they intend neuer to performe It is a shamefull tempting and scornefull contempt of Gods all-seeing knowledge iustice power anger threatnings and fearefull vengeance denounced against this sinne when as knowing a thing to bee false they dare auouch it calling vpon God as a iust Iudge and auenger of falshood to inflict vpon them the deserued punishment of their sinne if they doe not speake the truth For what is this but desperately to make triall whether God can or will according to his word punish their sinne What is it but like fierce bandogs to flie in Gods face and to dare him to doe his worst in the execution of his vengeance And these are the euils which are contained in this sinne of periurie § Sect. 7. The euill fruits of perturie 1. They draw God into their sinne as much as in them lieth Now the fruits and effects thereof are as bad both in respect of God our neighbour and our selues For first the periured person exceedingly dishonoureth Gods glorious Maiestie by drawing him as much as in him lieth into the communication of his sinne and offereth against him a kind of violence in forcing him to that which is quite contrary to his owne nature for where as hee is most true yea truth it selfe they bring him as a patron of their vntruth and falsehood and make him to the vttermost of their power like vnto Satan who is the father of lies And where as he is most iust both in his word and workes they bring him as their suretie to countenance their fraud and deceit Whereby as in their impious maliciousnesse they doe as much as in them lieth destroy and ouerturne Gods nature and essence and make him like vnto Satan so doe they in deed and in truth make themselues in this respect worse then the diuell for howsoeuer he is not onely a liar but also the father of lies euen from the beginning yet wee neuer read nor heard that euer hee came to that desperate audaciousnesse that he durst presume to confirme his lies by an oath or to abuse Gods glorious name for the patronizing and countenancing his vntruthes Secondly §. Sect. 8. False swearing ouerthrovveth truth and iustice by his false swearing he ouerthroweth truth and iustice the one being the Lords great Seale the other the Scepter of his kingdome whereby hee ruleth amongst men the which hee doth after a most odious and trecherous manner for he vseth Gods forces against himselfe he strengtheneth himselfe with the helpe of Gods holy name to destroy those heauenly vertues trueth and iustice in which his soule delighteth and for the vpholding and maintaining of those hellish vices of falsehood and iniustice which he so much abhorreth And in the meane time most audaciouslie calleth God to bee a witnesse of his dealing and a Iudge and auenger of these wicked actions And thus the periured person directly sinneth against the Maiestie of God § Sect. 9. Hovv the periured person sinneth against his neighbour Now against his neighbour also hee grieuously offendeth many waies by his false swearing for hereby he subuerteth iustice which is the pillar of the Common-wealth and the bond of humane societie which being taken away no State can stand but must needes fall to ruine Hee ouerethroweth truth which is the chiefe preseruer of al commerce trading and intercourse of dealing betweene nation and nation man and man and in stead thereof erecteth vntruth and falsehood which is the bane of humane societie He destroyeth the vse and end of lawfull oathes which is to determine controuersies and to put an end vnto all strife and consequently taketh away the chiefe bond of peace and preserueth suspitions iealousies discord and contention which weaken and dissipate the best setled and most firmely established gouernment hee hereby peruerteth iudgement causing the Iuries to giue a false verdict and the Iudge an vniust sentence whereby innocencie is suppressed the honest dealer spoiled of his right and brought vnto all extremities falsehood maintained the oppressor strengthened in his malicious courses and in a word the whole course and administration of iustice peruerted and vtterly ouerthrowne So likewise hereby hee most perniciously sinneth against himselfe §. Sect. 10. The periured person sinneth against himself for this sin of periurie maketh such a deepe wound in the conscience that it is hardly recured vnlesse with Peter wee bewaile it with bitter teares Rom. 1.28.30 and powre into it the preclous balme of Christs blood by a true faith and he that falleth into it is commonly either giuen vp to a reprobate sense to runne headlong into all manner of sinne and wickednesse or else is continually haunted with this sinne as with a hellish furie which tormenteth his soule and conscience with restlesse feares and affrighting terrors CHAP. XII The punishment of periurie ANd so much for those reasons which are taken from the greatnesse of this sinne The second sort may be drawne from the grieuousnesse of their punishment the which the Lord inflicteth either mediatly by the ministerie of men or immediatly by himselfe Amongst men as it hath in all ages §. Sect. 1. 1. Periurie is punished vvith shamefull infamie and in all places been accounted an hainous sinne and capitall crime so hath it been punished with no light or small punishments For first whereas a good name is better then either siluer gold or great riches Prou. 22.1 and as highly valued amongst vertuous men as life it selfe this sinne of periurie-hath euer so stained the periured person with such a deepe ingrained die of infamie and reproch that the blemish could neuer bee taken away vnto the end of life And howsoeuer the offender hauing washed and bathed his cheekes with teares of vnfained repentance and his soule with the blood of Christ applied by a liuely faith hath the polluted staines of this defiling sinne washed away out of Gods sight yet seldome is hee so purged and cleansed in the iudgement of men but that some blots and blemishes doe still remaine euen to the end of life To this purpose Cicero saith Lib. 2. de
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.
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
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
punishment of other sinnes BVt as whoredome is in it selfe a grieuous sin §. Sect. 1. That vvhoredome is in it selfe the punishment of other sinnes and the cause of much other wickednesse so likewise it is accompanied with many grieuous punishments and that both as it is in it selfe a punishment of other sinnes or as it is punished by God with many fearefull iudgements In it selfe it is the punishment of other wickednesse for the harlot as the Wise man saith is like a deepe pit of destruction hee with whom the Lord is angrie namely for their other sinnes shall fall therein as it is Prou. 22.14 and 23.27 So Eccles 7.28 Pro. 22.14 and 23.27 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her By which places is implied that whoredome is like a deepe pit or dungeon into which sinners fall in Gods iust displeasure and the harlot like a strong and mercilesse iaylour which holdeth men in thraldome with whom God is angrie in the chaines of lust out of which they cannot nor desire not to escape Yea in truth the fornicator is in farre worse case then such a miserable captiue for the dungeon taketh away the comfortable light of the Sun and so depriueth him of the vse of bodily sight but fornication blindeth the vnderstanding which is the eie of the soule and taketh away the light of reason as hath been shewed In the dungeon he is stripped of his goods liueth in penurie but by this sin the fornicator strippeth himselfe and like an vnnatural theefe robbeth and spoileth his own state to bestow it vpon harlots til he be brought vnto extreame pouertie Out of the dungeon the captiue cannot escape though hee much desire his libertie out of this lothsome pit he will not escape but remaineth a voluntarie slaue to an odious strumpet and his owne filthie lusts till by death he is brought forth to the bar of Gods iudgemēt to receiue the sentence of eternall condemnation More especiallie whoredome is the punishment of idolatrie §. Sect. 2. VVhoredome is the punishment of idolatrie as it plainly appeareth Rom. 1.23.24 For because the idolatrous Gentiles turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things therefore also God gaue them vp to their harts lusts Rom. 1.23.24 vnto vncleannesse to defile their owne bodies betweene themselues c. So because the Israelites went a whoring after idols therfore the Lord gaue ouer their daughters and spouses to their owne filthie lusts to become harlots and whores and would not restraine them from their whordomes by his fatherlie chastisements Hos 4.12.13 The like experience we haue at this day in the Papists Hos 4.12.13 who because they are the most shamefull idolaters of the whole world therefore being giuen vp of God to their owne vncleannesse they doe also exceede in fornication whoredome and filthie Sodomie as the histories of all times doe plainely testifie and as common fame at this day soundeth their infamie in this behalfe in euery mans eares Secondly §. Sect. 3. VVhoredome is the punishment of the contempt of Gods vvord whoredome is inflicted as a punishment vpon those who are contemners of Gods word and oppose themselues against the Preachers thereof for because men will not suffer themselues to be guided with the light of Gods truth therefore the Lord giueth ouer both them and theirs to be blinded with their owne filthie lusts and to be ouerruled and mislead by their vncleane passions till they fall vnrecouerablie into the sinne of whoredome and because they dishonour the Lord by despising his word hee will cause their wiues and daughters to dishonour them with their fornications and adulterie Of the former we haue an example in the Israelites who when they most contemned Gods word and despised his Prophets did also most exceede in filthie whoredome and in the haters and persecutors of Gods true religion faithfull seruants at this day as namely the Turks Papists and Familists who as they aboue all others contemne the pure and vndefiled word of God so also are they of all other men most stained and defiled with whoredome and all manner of vncleannesse as not onlie Turkie with the large dominions thereof but also Spaine and Italie doe sufficiently testifie and prooue Of the other we haue an example in Amaziah the Priest who because he despised Gods word and opposed against the Prophet Amos had this heauie punishment denounced against him Amos 7.16 Thou saist Amos 7.16 Prophecie not against Israel and speake nothing against the house of Ishak 17. Therefore thus saith the Lord thy wife shall bee an harlot in the citie c. And thus it appeareth that whoredome is the punishment of other sinnes and that no small punishment §. Sect. 4. That whoredome is a fearefull punishment seeing thereby such great sinnes as idolatrie and contempt of religion are punished by the Lord who holdeth some proportion betweene the punishment and the sinne And as it is great in it selfe so in this respect it is more grieuous in that the whoremonger rather esteemeth it his chiefe delight then his punishment and so securely continueth vnder the bondage of it and his other sinnes without sense of smart and consequently without remorse of conscience for when the paine of the punishment exceedeth not the pleasure of the sinne the pleasure doth more delight the malefactors then the punishment doth terrifie them whereof it commeth to passe that hauing a prosperous gale in their opinion to blow them on forwards in their euil courses they are giuen ouer to a reprobate mind and continue in their sinne without griefe or wearinesse CHAP. X. That whoredome is the cause of many grieuous punishments BVt as whoredome is the punishment of other sinnes §. Sect. 1. That God himselfe punisheth whoredome when men winke at it so also it selfe as a grieuous sinne is punished with Gods heauy iudgements And because men who are Gods deputies doe oftentimes winke at it and carelessely passe ouer the due executiō of iustice in the punishment of this sin therefore the Lord oftentimes taketh the cause into his owne hands and proceedeth against these filthy persons not onely as a Iudge and witnesse against them but as the executioner of that iust sentence which himselfe hath pronounced So he saith that he would come neere vnto the Israelites to iudgement and be a swift witnesse against the whoremongers Mal. 3.5 Heb 13.4 Mal. 3.5 and Heb. 13.4 it is said that whoremongers and adulterers God himselfe will iudge Yea so odious is this sinne in the sight of this vpright Iudge that though he bee infinite in mercie yet hee professeth that he could not in his iustice let
this sinne goe vnpunished Ier. 5.7 Ier. 5.7 How shall I spare thee for this thy children haue for saken me c. And though I fed them to the full yet they committed whoredome and assembled themselues by companies in harlots houses c. A notable example of this seuere execution of iustice for this sin we haue Numb 25. Numb 25. where by Gods expresse commandement 24000. were slaughtered for committing whoredome with the daughters of Moab and so the burning heate of their filthie lusts was quenched with a large streame of their owne blood But that we may descend to more particulars §. Sect. 2. That God punisheth fornicators with ponertie and beggerie the sinne of fornication is punished by God both in this life and in the life to come In this life the Lord inflicteth on it both priuate and publicke punishments The punishments which are imposed vpon priuate men are either temporall or spirituall The fornicatour is punished with temporall punishments both in his state person and posteritie in his state hee is punished with pouertie and extreme beggerie for this burning lust is as a consuming fire which deuoureth all the substance and bringeth men of great wealth to such extreme penurie Prou 6.26 that they are as the Wife man saith glad to beg a peece of bread And this commeth to passe first and principally because the curse of God is vpon his state and labours for this sinne Iob 14.18 so that nothing he hath doth prosper nothing he doth well succeedeth vnder his hand Psalm 127.1.2 and partly because his minde is so besotted with his filthie lusts that hee neglecteth his state not caring which end goes forward so hee may enioy his beastly pleasure and partly by reason that this sinne is exceeding costly and though it be most base and brutish yet is compassed and bought at the highest prices For much is spent vpon filthie bawdes and pandors which are their instruments and factors which they vse for the compassing of their desires much is consumed vpon their harlots in gifts and rewards as money apparell iewels ornaments in musicke dancing reuelling feasting and banquetting all which is bestowed to please their strumpets and to inflame their owne lusts which naturally would soone languish and faint if they were not reuiued and anew reinforced by these incitements and prouocations which are the fuell of lust whereby it is kindled and nourished In all which respects the harlot is like vnto a bottomlesse gulph into which men being carried with the tempestuous stormes of their owne lusts and passions doe make shipwrack of their whole estate they in the meane time being neuer the richer vpon whom it is bestowed And this the Wise man obserued in his time Prou. 29.3 He that feedeth harlots wasteth his substance Prou. 29.3 Neither is a wife many children and a great familie so chargeable as one harlot nor so soone bring a man to want and miserie For he that with the prodigall sonne doth banquet and reuell it among harlots will within a while be glad to bee a fellow commoner with swine Luk. 15. and to make a hogstie his dining parlour Secondly the fornicatour is punished in his person §. Sect. 3. God punisheth fornicators with infamie and discredit and that diuersly as first in his name for as hee doth dishonour God many waies by his sinne so doth the Lord cause him to be disgraced amongst men and inflicteth vpon his name and credit such a deepe and incurable wound of dishonour Prou. 6.33 that his reproch shall neuer be put away With this accordeth the saying of the sonne of Syrach chap. 9.9 Eccles 9.9 Euery woman that is an harlot shall be troden vnder foote as dung of euery one that goeth by the way The which although it may seeme a small punishment to those who hauing set their credit to sale are become shamelesse and impudent yet it is farre otherwise with those who are of an ingenuous and honest disposition who as they preferre their life before riches so they make more precious account of their good name then of their liues chusing much rather to die then to outliue their credit and reputation Againe § Sect. 4. The fornicator is made a slaue to his owne lusts the Lord punisheth the fornicatour by making him a wretched slaue not only vnto his owne vncleane lusts but also to filthie harlots For whereas the Lord hath appointed reason as the chiefe viceroy in the little world of man whereby all his parts and members are to be ruled and gouerned as it were obedient subiects the fornicatour ioyning with his basest parts euen his vncleane lusts rebelleth against his lawfull Soueraigne and thrusting reason out of his throne subiecteth himselfe to be gouerned by his vnruly passions and filthie affections In which vsurped tyrannie will only standeth for a law and tumultuous lusts rule and mannage all things according to their owne appetite Whereof it commeth to passe that there is nothing so abominable which is not thought tolerable nothing so shamefull which will cause blushing nothing so dishonest and outragious which they are not readie to act for the pleasing and satisfying of their lusts For howsoeuer things were vnto them free and arbitrarie before they had yeelded themselues as slaues to their vile affections yet when they are once inthronized in their hearts they tyrannically impose vpon them an vnresistable necessitie of obedience To which purpose Augustine saith fitly that Ex voluntate peruersa facta est libido dum seruitur libidini facta est consuetudo Lib. Confess dum consuetudini non resistitur facta est necessitas Peruerse will turneth vnto vnbridled lust and while lust is obeyed there groweth custome and custome being not resisted becommeth necessitie And this slauerie vnto their owne lusts yeeldeth them ouer as vassals and bondslaues vnto another as base a bondage § Sect. 5. The fornicator becommeth a slaue to his harlots euen the miserable thraldome of their filthie harlots who whilest vncleane affections and passions beare any sway in their deuoted vassals hold them after a tyrannicall manner vnder the most slauish and base subiection Her face is to her filthie louer his chiefe heauen her smiles the sun-shine of all his comfort her frownes like blacke clouds threatning a storme and the storme shipwrack her faire speeches like the Syrens songs rauish him with bewitching delight her threats like dreadfull thunderclaps or pearcing darts which wound euen to the very heart Her command is his chiefe law her displeasure his most intollerable punishment If she calleth hee must come if she sendeth her very commaund addeth wings to his haste if she biddeth depart hee dare not abide in her companie though a short absence seemeth vnto him a tedious banishment if she biddeth stay he remaineth vnder her arrest and hath no libertie to depart If she want his purse must bee at her commandement if she
nations vnto it First because long before the iudiciall law was giuen the same punishment was inflicted vpon adulterrers as appeareth by Iuda his sentence against his daughter in law Thamar Gen. 38.24 namely that because being espoused to his sonne shee had plaied the harlot she should be burnt to death So when Abimilech being a king had no superiour to execute this law vpon him the Lord himselfe threatneth death against him if he abused Sara Abrahams wife Gen. 20.3.7 The same punishment also Abimilech threatneth against any of his people without exception that should touch Isaacs wife Secondly Gen. 26.11 because the Heathens themselues who had not Moses law by the light of nature inflicted the punishment of death vpon adulterers whereby it appeareth that it is not iudiciall but morall and perpetuall seeing it was common to the Iewes and Gentils Ier. 29.22.23 Lucianus Strab. geograph lib. 16. Euseb de praeparat Euangel lib. 6. cap. 8. Alex. ab Alex. lib. 4. cap. 1. Lib. 1. bell Ieth So Nebuchadnezzar caused those two adulterous Prophets Zedechias and Achab to bee burnt with fire as the Prophet foretelleth Ier. 29.22.23 So Saletus Prince of Crotone a citie of Greece enacted a law that adulterers should be burnt to death By Draco his law likewise the same punishment was inflicted vpon the like offenders In like manner this sin was capital among the Arabians as Eusebius recordeth And so also among the Gothes as Procopius writeth Finallie among the Romans adulterie was punished with death both by the twelue tablei and by their law called lex Iulia which was made by Augustustus Cesar Other nations which did not inflict death vpon the adulterers punished them with tortures as bitter as death The Egyptians decreed that the nose of the adultresse should be cut off Diodor. Sic. lib. 1. cap. 6. and that the adulterer should bee beaten with a 1000. stripes almost vnto death Zaleucus King of the Locrenses made a law that the adulterer should lose both his eies which law when his owne sonne transgressed notwithstanding that the people being inclined to pitie would haue had his fault remitted he would not condescend but caused one of his owne Aelian in varia hist lib. 13. and one of his sonnes eies to be pulled out Among the Germans as Cornelius Tacitus recordeth the adultres being stripped naked before her kindred and friends had first her haire cut off and afterwards was beaten with cudgels through the towne by her husband By all which it appeareth §. Sect. 3. An obiection ansvvered that euen by the light of nature adultery in all ages hath bin condemned punished as a capitall crime and consequently that this punishment among the Iewes was not meerely iudiciall but morall and of common equitie Neither is that obiection of any force that our Sauiour Christ refused to condemne the woman taken in adulterie seeing hee came into the world not to execute the office of an earthlie Iudge but of a mediatour who should from God procure the pardon of our sinnes he came not to condemne but to saue and to giue his life a ransome for manie againe whereas our Sauiour asketh the woman if any man had condemned her according to the law in that case prouided it seemeth thereby that if the sentence of death had been lawfully passed against her he would not haue repealed it for he came not to violate the law but to fulfill it §. Sect. 4. That Magistrates ought to punish this sinne of adulterie vvith all seueritie And therefore our Christian Magistrates are to be exhorted that they would not lightly account of this sinne of whoredome which the law of God and the law of nations hath condemned as capitall but that they would enact seuere lawes for the punishment of this sinne which is so abominable vnto God and so pernicious vnto humane societie otherwise the guilt thereof will lie heauie vpon the land and prouoke the Lord in his iust displeasure Deut. 22.22 Ezech. 22.11 not only to punish them and the whole country for their negligence and remisnesse but also to take vengeance of the offenders himselfe by his extraordinarie iudgements when ordinarie punishments are not inflicted For when Magistrates neglect their dutie in punishing this sinne then the Lord will take the sword of iustice into his owne hand according to that Heb. 13.4 Heb. 13.4 Mal. 3.5 Whoremongers and adulterers God will iudge So he saith Mal. 3.5 that himselfe would come neere vnto the people of Iuda in iudgement and would be a swife witnesse against the adulterers and Ier. 5.7.8.9 Ier. 5.7.8 he professeth that in his instice he could not spare them who were guiltie of this sinne of whoredome but would visit them and be auenged on them for this and such other abominations As therefore it is impossible for a man to take fire into his bosome or to walke vpon the hot coales and not be burnt so impossible is it that a man should defile his neighbours wife and be acquitted of the Lord as innocent as the Wise man telleth vs Prou. 6.27.29 Prou. 6.27.29 Now the punishments which the Lord vsually inflicteth vpon adulterers in this life §. Sect. 5. God punisheth adulterie by the lavv of requitall are not only the same which hee inflicteth vpon fornicators of which I haue alreadie spoken as pouertie infamie slauerie to their lusts and harlots lothsome diseases impenitencie and such like the which the Lord encreaseth according to the rule of his iustice in a due proportion to their sinne and causeth them to light much more heauily vpon the adulterer then vpon the fornicator in as much as hee much more hainouslie offendeth but also with some peculiar punishments which are more proper to this sinne As first hee punisheth adulterie by the law of requitall and as they defile other mens wiues so hee suffereth other men to abuse theirs with the like filthines and vncleannesse And this is that punishment which the Lord threatned against Dauid 2. Sam. 12.11 and 16.22 and afterwards inflicted vpon him for his adulterie with Vriahs wife 2. Sam. 12.11 Thus saith the Lord Behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eies and giue them vnto thine neighbour and he shall lie with thy wiues in the sight of this sunne The which was accordingly executed as appeareth 2. Sam. 16.22 And this iudgement Iob to approoue his innocencie in this behalfe imprecateth against himselfe if he had at anie time polluted himselfe and his neighbours wife with this sin Iob 31.9.10 Iob 31.9.10 If mine heart hath been deceiued with a woman or if I haue laid waite at the doore of my neighbour let my wife grinde vnto another man and let other men bow downe vpon her Secondly §. Sect. 6. God punisheth adulterie with his heauie curse Gal. 3.10 the Lord punisheth this hainous sinne with his
stupiditie to bee bashfull in exacting bribes when the partie is backward in tendring of them Howbeit on the other side §. Sect. 4. Gods Ministers must reprooue those sinnes which they haue small hope to reforme considering with my selfe that Christ inueighed against the Mammon of iniquitie though he were derided that Ezechiel preached against the sinnes of the people though his sermons were but like the pleasant songs of a cunning minstrell to make them merrie that Paul neuer ceased to reproue the idolatry of the Ephesians though he were persecuted for his paines that being called to bee Gods Ambassadours we must be readie for the deliuerie of of our message not onlie to accompanie Esay in the Kings court but also Ieremie in the stockes and dungeon and that being appointed the Lords watchmen Ezech. 33.8 we ought to tell the people of their sinnes vnlesse we would haue their blood required at our hands therefore remoouing out of sight all impediments I resolued to intreate of this argument and to inueigh against this sinne the loue of my countrie the respect of my calling and the necessitie of the times so requiring it For who may not plainely perceiue §. Sect. 5. That the sinne of briberie hath corrupted most states and conditions of men that doth not wilfully shut his eyes that where this sinne of bribing raigneth Rulers are corrupted Iustice peruerted impunitie admitted and together with it all sinne and wickednesse the whole state of gouernment disioynted and disordred Neither hath this contagion tainted one place alone but hath infected and poysoned the most part if not the whole state of Christendome and as it was truely said in the waining and declining estate of the Romane Church and monarchie Omnia venalia Romae all things at Rome are set to sale so is it but too truelie verified in these our daies both of that place which is now the common market not onelie of temporall but also of spirituall things as dispensations and pardons for sinnes yea euen of the ioyes of heauen and likewise of the most parts of Christendome which are exceedinglie ouerspread and corrupted with this vice For is not that found true in the common experience of these times which the Wise man obserued in his daies Eccles 10.19 that monie answereth vnto all ruleth all disposeth all and doe not almost all men make a cleere passage vnto themselues by gifts and rewards for the atchieuing of their desires and with these golden raies ripen all their hopes Doe but looke into the particulars and we shall find this no false imputation laide vpon the Christian State but a lamentable truth to be bewailed with deepe grones and mournefull teares For howsoeuer kingdomes themselues and free monarchies bee vnualuable and aboue the pitch of any price yet what is there in kingdomes which are not dailie compassed by rewards By this ladder some mount vp into the seate of eminencie purchasing by gifts titles which neuer came to them by inheritance or by desert neither doe they now as in former times ennoble and dignifie themselues by venturing their life spending their blood in the defence of their countrie but haue found a speedier and more easie course for the satisfying their ambitious desires namely by friends bought with gifts So that now if euer the saying of the Poet is verified In pretio pretium est dat census honores census amicitias pauper vbique iacet Rewards are onely rewarded gifts buy honours and procure friends whereas those who are poore in purse are contemptible in their persons So heretofore men were preferred vnto offices for their seruice sufficiencie and desert but now the vsual entrance into them is by large gifts which way is so common by reason all the other passages are stopped vp that men are not ashamed to passe thorow it at noone day and without blushing to iustifie their entrance Now what wonder is it if these men who entred into their places by bribing doe in the execution of them liue by extorsion or that paying for them only for terme of life more then would purchase a fee simple of like value if they tooke no more but due and ordinarie fees they should take vniust courses to helpe their bargaine and to keep themselues from beggerie Neither is this fault only now to bee found among some cunning courtiers who haue come to their skill by much study and long experience but euen amongst Magistrates in cities who are growne more skilful in cunning hādling of a bribing match thē in their own professions trades for learning wherof they haue serued seuē yeres apprentiship But as there are many forward proficients in this art of bribing so none goeth before many lawyers of these times §. Sect. 5. None goe before some lawyers in the art of bribing who in respect of their skill and deepe reach into these wicked mysteries may iustlie deserue to be esteemed not only Masters of this art but euen Doctors and professors For what matter is so foule and vniust which many of them will not countenance and defend for an extraordinarie reward what title so strong and cleare which they are not readie to vndermine and ouerthrow for the gaining of an ample bribe Neither are the lay estate and common-wealths alone tainted with this corruption but the infection of this vice hath corrupted the Church likewise For if wee looke into the schooles of the Prophets the seminaries of learning and religion we shall find that the preferments which by the founders of Colledges were destinated and appropriated to those who were poorest in purse most destitute of friends and worthiest in gifts both of pietie and learning are now sometimes conferred vpon such as are able to make most friends by gifts and rewards though altogether vnfit and vnworthie of them So likewise the preferments of the Church are in these times by the same meanes compassed in many places for theeues and intruders enter the Church dore by the helpe of these golden picklockes Neither is it now any great furtherance to the obtaining of Church preferments that a man by laborious studie hath attained vnto depth of learning and eminencie of gifts for though his head be neuer so full fraught with knowledge yet if his hands be emptie of bribes he may haue leaue to stand without doores and though he haue the tongue of the learned yet he shall neuer perswade his greedie patrone vnlesse he can make golden verses and mooue him to hearken with a siluer sounding voice Yea in truth learning in these times is accidentally an hinderance to the obtaining the rewards of learning for if that monie were saued which is laid out vpon bookes and candles and bestowed in gifts and bribes and if that time were spent in laying cunning plots for the procuring of preferments which is bestowed in making men worthie to bee preferred it would prooue a farre readier and speedier course to compasse these perferments though in
the meane while they should bee barbarouslie ignorant and thereby fitter to destroy the Church then to build it to betray it into the power of the spirituall wolfe then to defend or deliuer it Whereby it appeareth that almost all states in all places are exceedingly corrupted and disordered with this vice of bribing so as in these times wee may make that bold and generall challenge Quid non argento quid non corrumpitur auro Qui maiora dabit munera victor erit Mich. Verin What is there which is not corrupted with siluer and gold And who in competition and in all suites hath the preheminence and victorie but he who can bring largest gifts Neither are the preferments of honor onely attained vnto by these bribing courses but also the preferments of wealth and riches for as the cunning fisher baiteth his hooke with a small fish to get a greater so the onely course in these daies to compasse greater wealth is to venture that which wee alreadie haue to bring our state to a low ebbe when we would hopefullie expect a full sea and to impouerish our selues with giuing bribes when wee desire to bee aduanced to the greatest riches CHAP. II. That bribing is forbidden and condemned as a great sinne both by God and men BVt the more generall this vice is §. Sect. 1. Briberie condemned both by the law of God and light of nature the more danger there is of being infected with it and consequently the greater care and circumspection must bee vsed to keepe our selues from the common pollution of bribing whether wee respect giuing or receiuing And to this purpose that we may be more strongly armed against this sinne which whilest it allureth and delighteth pearceth the verie heart and soule I will set forth the greatnesse and odiousnesse thereof together with the miserable fruites which it bringeth forth both in respect of particular persons and whole common-wealths and countries That it is a sinne to bribe appeareth hereby in that the Scriptures forbid and condemne it Exod. 23.8 Exod. 23.8 Thou shalt take no gift for the gift blindeth the wise c. The which is repeated and by repetition confirmed Deut. 16.19 Deut. 16.19 wrest not thou the law nor respect any person neither take reward c. Yea not onely is it condemned as a sinne by the Scriptures which is the exact rule of iustice but also by the light of nature though much decaied and corrupted For euen Heathen men haue abhorred bribing as a corrupting sore which eateth out the heart of all vertuous cariage and as a fretting canker which deuoureth whole societies and common-wealthes Ephialtes although a poore man Aelian lib. 11. de var. hist refused great gifts when they were offred because as hee said hee should thereby be moued to deale vniustly if his benefactors importuned him or be condemned as vngratefull for not requiting their benefits Alcumenes said that he could not receiue gifts Plutarch Apotheg Lacō and keepe peace with the lawes Phociō receiuing an hundred talents as a gift from Alexander demanded of the messenger wherefore it was sent to him rather then to any other of the Athenians and vpon this answere returned Because he knew him to be an honest and iust man hee replied againe Why then I would intreat your master that he will suffer me to continue in my honestie and iustice thereby implying that he could not possibly be such an one if he suffered himselfe to be corrupted with rewards But the Scripture goeth further §. Sect. 2. The Scripture condemneth bribing as an hainous sinne Amos. 5.12 and condemneth bribing not onely as a sinne but also as a mightie sinne Amos 5.12 For I know your manifold transgressions and your mightie sins they afflict the iust they take rewards and they oppresse the poore in the gate The which as it is true of all bribers so especially of those who being in the place of Magistracie and authoritie are corrupted with rewards and moued therby to peruert iudgement and also of all others who are allured by bribes to attempt any thing which is vnlawfull and wicked For all such grieuouslie sinne against God How the briber sinneth against God their neighbour and themselues against the Lord not onely by direct breaking of his commandement but also in dishonoring his name after an exttaordinarie manner namely by drawing him as much as in them lieth into the fellowship of their sinne or at least into the slander of it For Magistrates are Gods deputies and vicegerents here on earth and the iudgements which they administer are not their owne but the iudgements of the great king of heauen and earth as Iehosaphat telleth his Iudges 2. Chron. 19.6 2. Chron. 19.6 Take heede what you doe for you execute not the iudgements of man but of the Lord and he will be with you in the cause and iudgement When as therefore they being corrupted doe peruert iudgement what doe they else but make the Lord to the vttermost of their power to pronounce a false or vniust sentence What doe they but offer vnto him a kind of violence in forcing him by his substitutes to do that which is contrarie to his owne nature For the Lord respecteth not persons nor receiueth rewards as it is 2. Chron. 19.7 2. Chron. 19.7 Iob. 34.19 and 36.18 He regardeth not the rich more then the poore Iob 34.19 Neither can a multitude of gifts moue him to acquit the sinner chap. 36.18 Where as they contrariwise vsurping Gods name and place by rewards are seduced to peruert iudgement acquitting the guiltie and condemning the innocent and so bring an imputation of iniustice vpon God himselfe and pollute his holy name with the filthinesse of their sinnes as the Lord challengeth them Ezech. 13.19 Ezech. 13.16 Will ye pollute me among my people for handfuls of barley and pieces of bread to slay the soules of them that should not die and in giuing life to the soules that should not liue in lying to my people that heare your lies Secondly they directly offend against the Lord in that they are readie to set to sale iustice and truth which are vnualuable and most precious in his sight euen as if the subiect to satisfie his greedie appetite should not be content to rob his Princes treasurie but also should make sale of his great Seale and the scepter of his kingdome But as the briber sinneth against God §. Sect. 3. How the briber sinneth against his neighbour and first against priuate men so also against his neighbour and that both priuate men and whole societies Against priuate men he offendeth diuers waies first against those whom hee wrongeth by iniustice either when hee depriueth them of their right robbing them of that wherwith God hath endowed them or by condemning the innocent whom God iustifieth or by oppressing the weake and friendlesse whom God would haue especially fauoured and respected Secondly he sinneth against
the partie for whose sake he doth iniustice in that he taketh a reward to countenance him in his vniust courses to harden him in his sinne and by making the wrongs and iniuries iustifiable and lawfull which he hath offered to his neighbour causeth him securely to goe on in his wickednesse without repentance Lastly hee offendeth against his instruments whom hee vseth in these vniust imployments for if Iesabel will vniustly spill Naboths blood and spoile him of his vineyard then also must shee haue false witnesses to accuse him and vniust Iudges to condemne him and if Felix will bee a cunning taker of bribes he must not goe bluntly to worke and himselfe make the match but he must haue his wicked brokers to beate the bargaine who also if the truth come to light may beare the blame and excuse their master And so these wretches seldome goe to hell alone but draw others with them into the like fearefull condemnation CHAP. III. How the briber sinneth against particular and priuate societies ANd thus the briber sinneth against particular mē §. Sect. 1. Of the briberie of Landlords Against whole societies he likewise offendeth and that both priuate publike Against priuate societies as namely against families whether they belong to others or that whereof himselfe is gouernor Other mens families they wast and spoile by exacting gifts and rewards from them and like greedie but yet idle birds they rob other mens nests to feather their owne In which respect the greedie Landlord principally offends who being to let a lease to a poore tenant doth not onely raise the rent and inhance the fine but in churlish cunning keepeth aloofe looking sternely and speaking bigly neither can hee be perswaded to come vnto any agreement vntill his wife or children be feed with bribes to mediate in the behalfe of the poore tenant and so make him more tractable and inclinable to entertaine his motion And when the lease is taken at so high a rate that by sweating almost vnto blood he cannot maintaine his poore familie yet if he regard his Landlords displeasure and would haue him to looke vpon him with a cheerfull countenance yea if hee desire to be out of his lurch and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred he must at euerie good time present him with the fat of his labours though he spare it out of his owne bellie and be alwaies readie at his Landlords pleasure to toile himselfe and his cattell also with gainelesse paines and vnrewarded labour Esa 3.14 Amos 8.6 And what is this but as the Prophet speaketh to beat the people in pieces and to grinde the faces of the poore What is it but to sell the poore for old shooes and basely to vnderualue those as slaues and men of no worth whom Christ hath redeemed with the inestimable price of his owne most precious blood What is this but not onely to plucke off the clothes from their backs and their meate from betweene their iawes but euen to pull off the skinne from the flesh and the flesh from the bones and like cruell Canibals to eate the flesh of Gods people hauing first flaied off their skinnes broken their bones and chopt them in peeces as for the pot and as flesh within the caldron as the Lord complaineth of the Princes of Israel Mich. 3.2.3 Mich. 3.2.3 The like may be said of many couetous lawyers §. Sect. 2. The manisold briberie of diuers lawyers for I doe not accuse all nor any whose consciences doe not accuse them and I know that there are many of this honourable profession who doe truely feare God loue iustice hate the corruptions of the time and make conscience of their waies but I only taxe such as being wholly possessed and corrupted with greedy couetousnesse stand accused and conuinced before God by the testimonie of their own consciences of these griping courses and of this vnconscionable bribing whereby they spoile whole families and lay wast dwelling houses as desert places for when men come vnto them for helpe to maintaine their iust titles and to enter or keepe them in possession of their right they of all others most wrong them and if at al they preserue their state it is that themselues may pray vpon it vsing herein their clients as the briers the sheepe who when he commeth amongst them for shelter against the storme is so inueigled that before hee can get out he must leaue his coate behind him Neither is this the case of the one client alone but herein both aduerse parties doe well agree for oftentimes both he that doth and receiueth the wrong he that hath a iust title vnto that for which he sueth as well as he that deteineth other mens rights from the true owners haue through tedious suits their estates brought into such deepe consumptions that they neuer recouer of it So as it had bin much better oftentimes to haue giuen away their right then to haue sued for it because they can haue no end of their chargeable suites till hauing spent all their pouertie procureth a priuiledge of exemption In which respect many Lawyers of our times may be truly said to accord contentions as in the fable the kite compounded the strife between the mouse and the frog namely by making a pray of both parties And those who sue for their helpe are like vnto true men who when they cannot agree about the diuision of their goods either partie desiring the greater share commit the matter to be comprimitted and decided by theeues who inrich themselues with the spoile of them both or like vnto the blind and the lame contending who should haue the oister which the one spied and the other tooke vp and not being willing to decide the matter betweene themselues did chuse an arbitratour who did eate the meate himselfe and gaue a shell to either partie But because it is not enough to say that they are diseased §. Sect. 3. That lawyers diuerslie offend in this sinne of bribing 1. When as they take gifts to maintaine an vniust cause vnlesse we also point at the sore or to accuse them of bribing vnlesse we also shew wherein their taking rewards is to bee condemned we are further to know that in this regard they principally offend first when they take gifts for the defending of an vniust cause themselues knowing before they take it in hand that it is of this nature and qualitie A common practise amongst many lawyers of these times who care not how bad the cause be so the fee be good nor how emptie the courts be of iustice so that their chests hereby may be filled with riches But herein they grieuouslie sinne against the Iudge whom by their pernicious eloquence colourable glosses and false suggestions they labour to blind that they may seduce and misleade him out of the path of iustice into the by-waies of error and vnrighteousnes They sin
likewise appeareth by examples §. Sect. 4. The former point cleared by examples When Samuels sons would not walke in their fathers waies which was to administer iustice indifferently without respect of persons or taking bribes 1. Sam. 12.3 as himselfe protesteth to the people 1. Sam. 12.3 but did turne aside after lucre and tooke rewards then they also peruerted iudgement as it is 1. Sam 8.3 1. Sam 8.3 So the Magistrates of Israel being corrupted with greedie couetousnesse made rewards the verie end and maine scope of their iudgement Mich. 3.11 Yea euen righteous Dauid Mich. 3.11 a man according to Gods owne hart was so intangled and corrupted with Zibaes bribe that he vniustly condemned innocent Mephibosheth before his cause was euer heard and when the iniustice of this sentence appeared by that iust apologie which he made for himselfe 2. Sam. 16.1.2 and 19.29 yet was hee so possessed with Ziba his gift and false report that neither the loue which himselfe bare to iustice nor the remembrance of the vnmatchable kindnesse and manifold benefits which he had receiued from his deare Ionathan could moue him to reuoke wholly his vnrighteous iudgement nor to inflict vpon this insinuating vassall deserued punishment for his treacherie towards his innocent master So hard a thing it is to intertaine vnpartiall iustice when the heart is forestalled with rewards or to walke in the narrow path of righteousnesse when the eie of iudgement is hoodwinckt with bribes But this will better appeare §. Sect. 5. Bribing Judges iustifie the wicked for a reward if we more particularly examine the vniust cariage of those who being in authoritie suffer themselues to be corrupted with bribes for when preiudice of the cause is wrought in their minds through the perswasion of golden eloquence there is none so wicked whom they will not iustifie nor any so innocent whom they are not readie to condemne Neither doe they in determining of causes consider what is iust but onely remember what they haue receiued not what in equitie and conscience they ought to doe but what they haue promised to doe for their reward And of these the Prophet speaketh Esa 5.23 Esa 5.23 Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him For the former when a cause is to bee handled and determined before a corrupt Iudge who loueth gifts and hath his hand open to receiue rewards then the prouerbe is alwaies verified Pecuniosus damnari non potest A monied man cannot be condemned nay scarcelie reprooued for his greatest faults for as one saith Ambr. in 1. Cor. Libertatem arguendi amittit peccat qui ab eo accipit qus ideo dat ne corrigatur He loseth his libertie of reprouing and thereby greatly offendeth which doth receiue a gift from him who therefore bestoweth it that hee may not bee corrected For how can he freely rebuke such an one for his faults whom before he hath made priuie to his owne grosse corruptions Or what power hath he to draw out the sword of iustice for the punishment of sin when as he hath suffred his hands to be manacled with bribes Or how can he in triall of right administer righteous iudgement without respect of persons who hath made fale of both his eares eyes and tongue for a reward and vpon earnest receiued hath obliged himselfe to vse all fauour to the one partie before the cause is examined And as he is readie for reward to iustifie the wicked §. Sect. 6. Bribing Judges oppresse the innocent so also to wrong the innocent for if their cause be so cleere and manifest that it cannot with any colourable shew of reason goe against them then doe they so tire them with delayes and so discourage them with endlesse paines and excessiue charges they being vnable to counterpoise the gifts of their aduersaries that they are faine to giue it ouer before they can haue a day of hearing or come to a lawfull triall So the Lord complaineth of the bribing Iudges of Israel Esa 1.23 Esa 1.23 Euerie one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widowes cause come before them But if the cause of the poore man haue in it any difficultie then though it be neuer so iust yet hee were better to giue it ouer and spare his cost and saue his further labour then to prosecute his right before a bribing Iudge for hee shall as the prouerbe is but cast the helue after the hatchet and enter into an endlesse labyrinth in which when hee hath long trauailed he shall find himselfe as farre from his hoped issue as in the first houre of his entrance wanting the golden thread which should guide him in his way And if in the prosecution of his cause for want of counsell hee giueth the least aduantage to his aduerfarie though it do not concerne the equitie of the matter but onely the error of the forme and faultinesse of his plea he is sure to bee crushed and to haue the cause though neuer so iust to goe against him And of this corruption the Lord accuseth the corrupt Iudges of Israel Amos 5.12 They afflict the iust they take rewards Amos 5.12 and they oppresse the poore in the gate that is sitting vpon the seats of iudgement which in those times were placed in the gates of their cities Yea so greedie of gaine is the bribing Iudge §. Sect. 7. Bribing Iudges sticke not to betray the liues of the innocent that for a reward he will betray the liues of the innocent and to inrich his chests set to sale the deerest blood of righteous persons not caring so he may haue gold to purchase large possessions though his fields bee called Aceldama fields of blood With such wicked Iudges the Lord expostulateth Ezech. 13.19 Ezech. 13.19 and 22.12 And will ye pollute me among my people for handfuls of barley and for pieces of bread to slay the soules of them that should not die and to giue life to the soules that should not liue c. And such hee accuseth and condemneth Ezech. 22.12 In thee they haue taken gifts to shed blood And thus haue I shewed how many mischiefes the briberie of the Magistrates and Iudges brings vpon a State §. Sect. 8. Bribing Judges answered who pretend that they onely take giftes to doe iustice through the peruerting of iustice of all which some will thinke themselues acquitted who can truely say in their owne defence that howsoeuer they receiue many gifts yet it is not for peruerting of righteous iudgement but onely they take rewards and gratuities for the doing of iustice and for the righting of mens wrongs For as amongst Sorcerers there are some called good and some bad witches the one curing those diseases which the other hath caused and helping what the other hath hurt and yet howsoeuer they differ in name yet in truth
they are of one nature and are both direct witches who equally labour to enrich Satans kingdome both with their owne soules and with the soules of others who are seduced by them So among bribers there are some who may be called good in comparison of others who take rewards to right the others wrongs and releeue those whom others by their vniust sentences haue oppressed notwithstanding these are bribers too corrupt vnrighteous and naught although not altogether of so malignant a disposition as the other For it is as great iniustice to inforce a man to buy that which is his owne alreadie as to giue vnto him that which of right belongeth to another and hee that goeth thus farre to make iustice which is in her nature free to become venall and of a slauish nature within a while will be so blinded with gifts that he will not sticke to set iniustice also to sale and as one saith Qui non erubescat dicere Greg. lib. 12. Moral quid mihi dabis vt tibi iustitiam faciam nonne simile est ac sidicatur quid mihi vultis dare vt abnegem officium perdam deum vendam That is He that blusheth not to say what wil you giue me and I will doe you iustice is as readie to say what will you giue me and I will denie to execute iustice neglect my dutie and sell God himselfe Howsoeuer it is it cannot be but great preiudice to the vprightnesse of a Iudge and a shrewd presumption of his corruption when as hee receiueth gifts of those who haue suites depending before him for as a wife or maide would incurre the danger of iust suspition of hauing an vncleane heart who being solicited by a fornicator to commit whoredome should receiue his gifts although she should denie his suite for howsoeuer in word she refuse his wicked motion yet indeed she receiueth pledges of his loue so likewise are such Iudges not without cause to bee suspected who receiue gifts of those who labour to peruert iudgement for howsoeuer in outward shew they make profession of integritie yet in action they receiue the pawnes of vnrighteousnesse which will cause them to preiudice the cause and to hault in the administration of iustice and to respect the person of one more then of another and the cause for the persons sake Fourthly §. Sect. 9. Briberie is a cause of treacherie and treason the sinne of bribing is pernicious to the common-wealth as it is a cause of all treacherie and treason against the State For he that will not sticke to sel iustice and iniustice will not sticke to set the common-wealth to sale also and betray it into the hands of the enemie for large gifts when he doth but get opportunitie and can doe it safely secretly and without danger Of this great Philip of Macedon had often experience in his time and therefore he thought no castle so impregnable no fort so strong but that there might be found roome and passage for an asse laden with gold to enter into it But much more doth this corruption abound in our times for who seeth not that it is an vsuall thing in the time of warre as the prouerbe is Argenteis hastis pugnare to fight with siluer pikes to vndermine a State with siluer pick-axes and to batter downe the walles of the best defenced Citie with these golden bullets Neither do the great Commanders of these times vsually bring their forces against any countrie or citie or venture to winne it by inuasion and assault before they haue first made way vnto themselues by large gifts and by corrupting bribes haue made a great partie of the aduerse side or at least some speciall men who may giue them from time to time secret intelligence of all affaires of the State of oportunities to bee vsed and impediments to be remoued and who will when occasion serues betray their countrie as much as in them lieth into the enemies hand And by this meanes more cities are sacked and more countries subdued then by force of armes and dint of sword yea in truth so doth this bribing corruption infect all States in these daies that were it not that the Princes and gouernors being taught by manifold experience the greatnesse of this danger had a most vigilant eye to foresee and spie out these mischiefes and a seuere hand to punish trecherie when it is discouered scarce any State would remaine vnshaken and vnruined by these corrupt courses Lastly bribing is pernicious to the common-wealth §. Sect. 10. Bribing bringeth the common wealth to destruction as being in it selfe a notable meanes to bring it to destruction for not onely it ouerthroweth iustice and truth which are as it were the sinewes wherewith all States are strengthened and held together and euen the verie pillars vpon which the good and safetie of all common-wealthes are built which being taken away the State must needs bee weakened dissipated and brought to ruine but also it inflameth the fire of Gods wrath against that countrie where it much aboundeth and bringeth downe his fearefull iudgements vpon it whereby it will soone be destroyed though there were no enemies to oppose against it And as this truth is warranted by manifold experience of these times so by the infallible word of God which cannot lie Pro. 29 4. So Prou. 29.4 A King by iudgemen maintaineth the countrie but a man receiuing gifts destroyeth it The Prophet Ezechiel also reckoneth this sinne of bribing amongst those capitall sinnes which moued the Lord to bring vpon Ierusalem destruction and desolation Ezech. 22.12.14.15 Ezech. 22.12 The Prophet Micah likewise hauing shewed that all sorts of rulers amongst the people of Iuda were corrupted with bribing saith that for this cause Zion should bee plowed as a field and Ierusalem should bee made an heape of stones and the mountaine of the house as the high places of the forest Mich. 3.11.12 Mich. 3.11.12 CHAP. V. That the sinne of bribing is excceding hatefull to the Church BVt as the sinue of bribing is pernicious to the common-wealth §. Sect. 1. Bribing is the dore whereby insufficient Ministers enter so likewise it is exceeding hurtfull to the Church For as Iudas being possessed with greedie couetousnesse cared not to betray our head Iesus Christ for a reward saying vnto the high Priests What will you giue me and I will betray him so the greedie patrones of these dayes intending onely their owne gaine sticke not to betray the body of Christ to wit his Church into the hands of Ieroboams Priests made of the basest of the people in the first place demanding with Iudas What will you giue me neuer regarding in the meane while how few their graces bee whom they present so their gifts be manie nor how vnfit they are to teach the people so they are sufficient to bring large rewards or at least to subscribe vnto bonds by which they exclude themselues from the greatest part of their
there be the least iniury offered to themselues they can containe their fury in no limits till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be Gods Children and seruants we must be as truly zealous of his honour and glory as of our owne credit and reputation The second cause of iust anger is when iniurie is vniustly offered vnto our selues Sect. 5. The second cause of iust anger is iniury offered to a mans selfe for by the law of God we are bound to seeke the preseruation of our owne good name and state and therfore when either of them is violated or impeached we may iustly vse the aide of this holy anger in defending our selues repelling iniurie yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Sword of iustice if it be committed into our hands or by seeking the help of the Magistrate if our priuate estate will not admit vs to be our own caruers Many examples might be brought to cleare this point if it were necessary Though Moses were the meekest man liuing yet when hee was contumeliously abused by Corah and his companions it is said he waxed very angry Num. 16.15 and prayed vnto the Lord that he should not respect their offerings Num. 16.15 though the Apostle Paul were of more then an admirable patience yet being vniustly smitten by the commaundement of the high Priest he sheweth his anger by a sharp reproofe Act. 23.2 Act. 23.2 yea our Sauiour Christ the liuely picture of true patience when contrary to all iustice hee was stroken by the high Priests seruant he sheweth himselfe displeased by his reprehension Iohn 18.23 though at that time he offered himself as it were to suffer all contumelious iniuries which pride assisted with malice could imagine or impose Obiection But here it may be obiected that our Sauiour hath taught vs if wee haue receiued a blow on the one cheeke to turne the other Mat. 5.39 Answere I answere that Christs meainng is not that wee should expose our selues to all iniuries but that we should refraine from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be ready to receiue a new iniurie then vniustly reuenge that which we haue receiued The third cause of iust anger is when iniurie is offered to our brethren Sect. 6 The third cause of iust anger is iniurie offered to our neighbour Act. 7.24 2 Sam. 13.21 for as by the law of charitie we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egiptian who wronged the Israelite Act. 7.24 Thus was Dauid angry with Ammon for deflowring his sister 2 Sam. 13.21 and with Absalon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger when he saw the people oppressed Neh. 5.6 Neh. 5.6 And this anger is not onely lawfull but also necessary and the neglect thereof a grieuous sin in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shew his anger in correcting them otherwise then by mild and louing admonitions his indulgencie moued the Lord to inflict vpon him a most heauie punishment Bernard Et quia ira Eli tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke-warme towards his sons the anger of God waxed fire hot against him and that iustly Gregorie for as one saith Non irasci cum oportet est nolle peccatum emendare Not to bee angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling therevnto is to be come accessarie But as they offend against the partie who is iniured so also against him who doth the iniurie For by not shewing themselues offended they giue approbation and by giuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might bee a notable meanes to reclaime him by working in his hart a consideration of his offence for which hee is reproued And in this respect Salomon saith that anger is better then laughter for by a sad countenance the hart is made better Eccles 7.5 Eccles 7.5 And so much for the iust causes of anger Sect. 7 The cause of iust anger must be waightie but there is further required to holy and lawfull anger not onely that the cause be iust but also waightie and of some importance for if euery small trifle be sufficient to prouoke vs to anger well may wee manifest great iustice but without question wee shall shew little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13.4.5.7 1 Pet. 4.8 1 Cor. 13.4.5.7 it couereth a multitude of sinnes 1 Pet. 4.8 how little loue therefore haue they who are angry vpon euery small and trifling occasion how iust so euer it bee Let vs then before wee let the raynes loose to anger consider not onely of the iustnesse of the cause but also whether it bee light or waightie and if we finde that it is but a trifle we are either wisely to dissemble it or mildely to passe it ouer knowing that in many things we offend all Iam. 3.2 if waightie then we may not onely iustly but also necessarily wee are bound to shew our anger for it is no lesse a sinne to shew mildenes where the Lord requireth anger then anger where he requireth mildenesse And so much for the causes of our anger Sect. 8 What is required to iust anger in respect of the manner 1 Moderation now we are to speake of the manner wherein first this generall rule is to be obserued that we vse moderation least we mingle therewith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so bee carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our neighbours good requireth that we should shew iust anger so by approuing the sin for his sake that offendeth make our selues accessary to the sin and consequently subiect to the punishment but we must keepe the meane if we will approue our anger to be iust and holy The neglect of moderation The neglect whereof causeth many to fall into sinne for some if they can maske their deformed anger vnder the faire visard of a iust pretence they thinke they may lawfully shew all
violence and fury in their affections but let such men know that though the cause of their anger be neuer so iust yet in the manner they grieuously sinne against the rule of Charitie in respect whereof they may fitly be compared to cruell hangmen who hauing a iust cause to execute their office namely the Iudges lawfull commaundement doe in the execution thereof vse all barbarous crueltie so they being commaunded by God to bee angry with the sinnes of their brethren seeme glad they haue gotten such an occasion to shew their rage and fury But howsoeuer such men pretend the goodly title of iustice yet if they bee vnmasked there will appeare nothing but rancour and malice disguised vnder this faire pretext for let their friend to whom they are and must bee much beholden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roome in their consciences to swallow a pill of sinne as bigge as a Camell if it bee sugered ouer with the sweet title of friendship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by holding our peace and wincking at the offenders These men who are so milde and modest in defending Gods cause that they are readie to blush if they but in a word shew their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anger if their owne credit be but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouer much loue of themselues and ouer little loue of God whence is this bastard mildnesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory The second thing required in the manner Sect. 9. 2 Christian modestie and charitie is that we obserue Christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spightfull actions in expressing our anger and to this purpose wee are alwaies to remember of what spirit we are for vndoubtedly how iust so euer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Iohn 18.23 Let vs rather follow the example of our Sauiour Christ who when he was buffeted and grosely abused reproued the offender with great mildnesse and of Michaell Tharchangell who when hee stroue with the Diuell himselfe about the body of Moses Iude 9 durst not blame him with cursed speaking but said the Lord rebuke thee The third thing required is Sect. 10. 3. A fit decorū and due respect of the parties that in our anger there bee obserued a fit decorum and due respect and that both in regard of the partie himselfe who is prouoked to anger and also the other with whom hee is angry for first in respect of the partie himselfe he is not to behaue himselfe alike in what place and calling soeuer he be for if he be a Magistrate he is to shew his anger not onely in countenance and word but also in action if hee be a father hee is not with Elie to shew his displeasure to his rebellious sonnes onely by milde admonition but also by discreet correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in word or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him thereunto Againe the offenders are not to be vsed all alike a meane priuate man is not to shew his anger in the same manner to a noble man or a Magistrate as he would to his equall or inferior for though hee may iustly be angry with his sinne yet he is to reuerence his place and calling The Sonne must not shew his anger towards his father as the father sheweth his towards his sonne for he is bound to feare and reuerence his person though hee iustly hate his sinne And both these points haue the Saints from time to time duely obserued Examples Moses a Magistrate to whom the sword of iustice was committed when hee was prouoked to anger by the sinne of the people did not onely shew his anger in countenance or by a milde admonition but by vnsheathing the sword of iustice Exod. 32.27 and iustly punishing the offenders for their execrable idolatry Iohn Baptist hauing onely authoritie to vse the sword of the Spirit being offended with the hypocrisie of the Scribes and Pharises Mat 3.7 expresseth his anger by sharpe and vehement reprehensions Iacob being a priuate man Gen. 31.36 sheweth his anger towards churlish Laban his father in law by milde and gentle admonitions Ionathan being iustly incensed by the barbarous tyranny of his mercilesse father 1 Sam. 20.34 Dan. 3.16 signified his anger onely by rising from the table and departing The three Children though with a godly zeale they abhorred the Kings prophane Idolatry yet they shewed their displeasure in humble and respectiue words And so though Paul detested the gentilisme of Festus and Agrippa Acts 25 yet he vsed them with all due respect as it beseemed their high calling By all which examples it is manifest that we are to vse Christian seemelinesse and discretion if we would haue our anger approued as iust and holy And so much for the manner of our anger Sect. 11 The obiect of iust anger in the next place we are to speake of the obiect therof that must not be the person of our neighbour but his vice sin iniustice For though wee are to be angry at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seek their good especially the saluation of their soules in regard hereof we ought to grieue more for their sin then for the iniuries which by their sins they haue offered vs and thus was holy Dauid affected whose zeale did euen consume him because his enimies had forgotten the word of the Lord. Psal 119.139 Mark 3.5 Ps 119.139 such was the anger of our Sauiour Christ who in the midst therof did mourne for the hardnes of their harts Mar. 3.5 But on the other side we are to take heed that we do not approue of the sin for the offenders sake for we ought to hate sin in our friends parents yea in our own harts or whersoeuer els we find it in no wise to loue this deadly poison though it be brought to vs in a vessel of gold neuer so precious in our eyes Here therefore wee must auoyde two extreames the one to hate the person for the sinnes sake the other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite
picture because it had a spot of dirt vpon it or his that should so extreamely dote vpon the rare workmanship of so excellent a feature that hee also would be in loue with the dirt for the pictures sake on the other side commend his wisdome who should so like the picture as in the mean time he disliketh of the deformity So alike foolish is he who will be angry at the person of man it selfe which was formed after Gods owne image because this image is spotted defiled with sin or he who will like and approue of such filthy corruption and deformities wherewith it is defaced but he is truely wise who so hateth the polluted spots of sinne that in the meane time he loueth Gods excellent workmanship and so esteemeth of the workmanship that he is much displeased with the pollution which deformeth it But the practise of the world is far otherwise for men will hardly bee friend to the person but they will be a friend to the sinne also nor an enimie to the sin but they wil withall maligne the person or else that which is worse they will hate the person of their neighbour and loue his vice And so much for the obiect of iust anger Sect. 12. The time of iust anger The fourth thing to be considered in iust anger is the time which must be short Not that it is vnlawfull to continue long in anger if it continue iust but least our holy anger by reason of our corruption degenerate into malice For as the most pure wine doth in time waxe sower vpon the dregs so our most holy anger if it be long retained is in daunger of receiuing some sowernes of malice from the dregs of our corruption The safest therefore and best course is quickly to be appeased especially if the party offending shew signes of repentance either for his sin towards God or his iniurie offered vnto vs for seeing vpon harty sorrow God pardoneth and forgiueth let vs not retaine that which he remitteth And so much for the time Sect. 13 The ends to be propounded in iust anger The last thing to be considered is the end which if we would haue our anger iust and holy must be iust and holy also The end of our anger is iust and holy when therein we propound vnto our selues eyther the glory of God or the publike good of the church or common wealth or the priuate benefit of him who either suffereth or doth the iniury The glory of God First for the glory of God wee set it forth by our anger eyther when being priuate men we shew our selues his children and seruants by manifesting our hatred and detestation of sin in word or countenance and so adorne the profession which we professe or being Magistrates doe become his instruments in punishing sinnes and executing iustice if therefore either priuate men or Magistrates propound vnto themselues this maine and principall end in their anger it is iust and holy The second end is 2. The good of the Church common welth the good of the Church and common wealth which end though it appertaine vnto all which are members of these bodyes yet doth it more properly belong vnto Magistrates who are to shew their anger in punishing sinne not onely that ciuill iustice which is the proppe of the common wealth may bee maintained but also that Gods anger which hangeth ouer whole Countryes where sinne is countenanced or not iustly punished may be auerted for if sinne be punished by men in authoritie God will not punish the common wealth for it Whereas otherwise if Magistrates wincke at sinne and so neglect their dutie imposed by God the Lord will in anger take the sword of Iustice into his owne hands and punish not onely the malefactour for offending but the Magistrate for not executing his dutie yea the whole Common wealth which is stained and polluted with their sinnes Examples hereof are plentifull in the word of God Examples for the sin of Zimry with Cozby Numb 25 God sent a grieuous plague amongst the people but after Phinees had executed iustice by slaying both the offenders the plague ceased For the sin of Achan Ios 7. God tooke away the hearts from the people so that they fled and some of them fell before the men of Ai but when the malefactor was iustly punished Gods anger was appeased Iudge 21 Because the Beniamites did not punish but rather countenance the sin of those who so shamelesly did abuse the Leuites Concubine we know what followed not onely the offenders but also the whole tribe some few excepted were attached by gods heauy iudgement If therfore Magistrates would haue the Lords anger auerted either from themselues or the common wealth they are to shew their anger in punishing sin if in drawing out the sword of iustice against iniquity they propound vnto themselues the good of the Church and common wealth their end is iust and holy and their anger also The third end of iust anger 3. The good of the party who suffered the iniury is the good of the party who suffereth the iniury for hereby the offender is restrained from committing the like when either priuate men sharply reproue him or Magistrates seuerely punish him for his offence whereas if neyther priuate men doe by their anger shew their dislike nor Magistrates inflict punishment for his misdemeanour he is ready to redouble his iniuries The last end is the good of the party who by offering the iniury prouoketh vs to anger 4. The good of the partie who offered the iniury For priuate men are to be angry with their neighbour not because they maligne him or seeke his hurt but because they may discourage him in his sin and so work his amendment And in like manner Magistrates must shew their anger in punishing offenders not to reuenge themselues on their persons but that they may seeke their good in reforming their vices For what greater good can a man doe his brother then to reclaime him from his sin which otherwise would destroy both body and soule by remaining in it Obiection But here it may be demanded how he seeketh his good and amendement when the punishment is capitall Answere I answer first in those cases there is a comparison of the publike good of the common wealth with the priuate good of the party offending which is to be neglected in respect of the other if therefore his offence be such as deserueth death he is to be punished with death that the burthen doe not lie vpon the land Secondly I answere he doth the partie good by bringing him to the sight of his sin and repentance by apprehending the paine of the punishment whereas otherwise hee would desperately runne on in his sinnes and so cast away both body and soule To preuent therefore cure this desperate disease it is necessarie to apply desperate phisick and to destroy the body