respect then will it gaine vnto them such authoritie that wee shall neuer bee vrged by swearing to confirme our speeches euery one being readie more to esteeme and credit our honest protestation then the deepe oathes of those who accustome their tongues to vaine swearing The fourth meanes to auoide this sinne of vaine swearing § Sect. 7. The fourth meanes is to auoid the companie of vaine svvearers is to shun the companie of such as much vse it because our corrupt nature is easily infected if we doe but breathe in the contagious aire of sinne And as ciuill men liuing amongst a barbarous people quickly lose the puritie of their owne language and haue their speech corrupted with the barbarismes that are daily sounding in their eares so if being religious we haunt the companie of these cursed Edomites who inure their tongues to blasphemous swearing we shal soone forget to speak the pure language of holy Chanaan and corrupt our speech with vaine and wicked oathes And therefore let no man presume vpon his owne strength and flatter himselfe with a vaine conceit that hee so abhorreth this customable swearing that he is in no danger of being corrupted with it though hee frequent such leud companie For there is little hope we shall long firmely stand in such slippery places first because it is iust with God to withdraw his assisting grace from those who tempt him with their presumption and that they who so loue tentations that they wilfully runne into them should also fall and bee ouercome in the day of triall Secondly because by reason of our corruption wee are prone to fall into any sinne for the seedes of all euill remaining in vs will when they seeme dead and rotten reuiue and sprout vp againe when as they are as it were watred and cherished with the wicked examples and incouragements of prophane companions And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president if it be not extinguished by Gods Spirit And lastly because such companie will euen compell vs with a kind of vrgent necessitie to follow their owne practise by denying to giue credit vnto our words vnlesse an oath be added for confirmation for they who accustome their tongues to vaine swearing will hardly beleeue another man without an oath The fifth meanes to make vs leaue this sin of vaine swearing §. Sect. 8. The fift meanes is to meditate on those iudgements vvhich are inflicted on vaine swearers is often to meditate vpon those fearefull iudgements and punishments which are by the Lord threatned and inflicted vpon impious swearers and blasphemers both in this life and the life to come For generally they lie open to all Gods heauie curses and maledictions the fire of Gods wrath shall consume their houses Zach. 5.3 and the Lord will punish them not with ordinarie punishments but will make their plagues wonderfull Deut. 28.58 not only in themselues but also in their posteritie Manifold experience whereof we haue in the examples both of former times and of our owne daies if wee would but obserue the execution of these heauie iudgements vpon these impious blasphemers some dying with outragious burning in their mouthes as though the flames of hell were there alreadie kindled others with swolne tongues distorted mouthes and hellish blacknesse God shewing the foulenesse of their sinne by the vgly deformitie of their punishment Others who had inured their tongues to sweare by the blood and wounds of Christ at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies Others haue died vttering horrible blasphemies with their last breath and so haue been apprehended by the Iudge as it were with their theft about them and sommoned before his iudgement seate whilest they were executing the very act of treason against Gods glorious Maiestie And for conclusion at the day of iudgement when as they shall be arraigned before his tribunall seate and there indicted for their manifold abusing of his glorious name the Lord hath said that hee will not hold them guiltlesse but they shall for euer beare their fearfull condemnation What follie therefore is it yea what more then franticke madnesse for a man to hazard his bodie and soule which are of more worth vnto him then ten thousand worlds to the suffering of all these fearfull punishments both in this life and in the life to come for a vaine and vnprofitable sinne which bringeth good to neither soule nor bodie as before I haue shewed The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin §. Sect. 9. The last means is feruent prayer is feruent and effectuall prayer wherein we are with the Prophet Dauid instantly to desire the Lord that seeing our negligence and carelesnesse is exceeding great Psal 141.3 it would please him to keepe a strait watch ouer vs and so to rule and ouerrule vs with the good motions and effectuall operation of his holy Spirit that we may make precious account of his holy name and carefully auoid the prophanation thereof by vaine swearing And so our suit tending to the aduancement of Gods glorie and to the furthering of our owne spirituall good Ioh. 16.23 1. Ioh. 3.22 Luk. 11.13 wee shall be sure to obtaine our desire if we aske in faith and shew our earnestnesse to obtaine that wee pray for by our constant and conscionable vse of those meanes of which I haue already spoken CHAP. VIII Of the sinne of Periurie ANd thus much concerning the abuse of an oath by vaine swearing § Sect. 1. VVhat periurie is Now wee are to speake of the abuse thereof by false swearing commonly called periurie where first I will shew what periurie is that we may know it and then the greatnes and hainousnesse of this sinne that wee may auoide it For the first Periurie is nothing else but false swearing Or more fullie It is a knowne or imagined vntruth confirmed by oath ioyned with deceit which was either purposed and intended before the oath was made or resolued on afterwards Whereby it appeareth that two things doe alwaies concurre in periurie first the generall matter thereof which is an vntruth and secondly the forme which giueth being vnto it namely a false oath made with purposed and affected deceit or resolued on afterwards Now vntruth is either logicall or morall Logicall when as wee doe not speake as the thing is or when as our speech agreeth not with the thing Morall vntruth is when as wee doe not speake as wee thinke or when as our speech agreeth not with our minde Of the former wee doe not heere speake neither doth it make periurie but onely when it is ioyned with the second whereas the morall vntruth confirmed with an oath is periurie although it be a logicall truth More plainly if I sweare an vntruth being perswaded that it is true it may bee my oath may
better fruites then those that want them and hauing long inioyed the bright sunshine of the Gospell which hath cleerelie discouered the workes of darkenesse wee should walke like children of light and not still remaine in the shadow of death with those vnto whom this light neuer shined vnlesse we will make our condemnation more fearefull then theirs when as our knowledge doth serue for no other vse but to aggrauate our sinne And therefore let vs striue to goe as farre before others in a godlie life as we are aduanced aboue them in Gods spirituall priuiledges labour to keepe our bodies much more pure and vndefiled as from all other sins so especially from these polluting sinnes of whoredome and vncleannesse that we may present them holy and vnblameable at the great day of our Lord Iesus Christ when hee shall come in glorie and power to iudge both quick and dead CHAP. II. What fornication is and of the small account which worldlings make of it THe which that we may the rather do §. Sect. 1. The maine scope of this treatise I thought good to intreate of these sinnes of vncleannes and to shew both the hainousnes of them together with the manifold euils which they bring vpon those who are defiled with them to the end that hereby I may moue all men in a iust detestation of this wickednesse either to abstaine from or to leaue and forsake it and the meanes also whereby those who haue so good a purpose may be furthered and helped in this their holy and Christian resolution Now howsoeuer this sinne of vncleannesse is a monster which hath many heads and an euill tree which spreadeth foorth it selfe into many particular branches of wickednesse yet my purpose is but to speake of two of the chiefe which are the vniuersall poisons of the laud and most common corruptions of the times the sinne of fornication which is committed betweene single persons and the sinne of adulterie betweene maried folkes at least on the one partie Concerning the former §. Sect. 2. What we vnderstand by whoredome in this treatise Fornication is that act of vncleannes which is committed betweene a single man with a single woman Where I doe not take fornication in his strict and proper signification in which it signifieth only whoredome or that vncleannes which is committed with a strumpet or common harlot but in this discourse I vnderstand it largely and generally for all kind of filthinesse which is committed betweene single or vnmaried persons whether it bee the deflouring of virgins which is called stuprum or the ordinarie abuse of the same concubine which is termed concubinatus or the defiling of the bodie with a harlot either maid or widow which being once or seldome acted is called fornication or being commonly practised is called scortation or whore-hunting All which sins of vncleannes haue been from time to time amongst many either defended as lawfull §. Sect. 3. Fornication excused as light and veniall Mitio a pud Terentium in Adelph or excused as light and veniall The Heathens held it as a thing indifferent or if at all yet but a slight fault Non est flagitium mihi crede adolescentulum scortaeri neque potare It is not beleeue me saith one any great fault in a young man to whore and drink c. And hence it is that the Apostles writing to the Heathen conuerts forbid them fornication amongst things indifferent Act. 15.20 not because it was so in it selfe but in their account and estimation And the Apostle Paul writing to the Corinthians who had formerly been exceedingly addicted to this vice thought it necessarie to vse many waightie arguments 1. Cor. 6. to proue the hainousnes of this sinne not onely to disswade them from their former filthie practise but also to confute and conuince them of their old error which euen after their conuersion was not vtterly rooted out of their mindes namely that fornication was a thing lawfull and indifferent And in this grosse error were also the whole sect of the Nicolaitans whom Christ himselfe confuteth in his epistle to the Angell of the Church of Pergamus Apoc. 2.14.15 Apoc. 2.14.15 §. Sect. 4. Papists the greatest fauourers of fornication Neither doe the Papists in our owne times come farre behinde them for as they are chiefe patrons and maintainers of the grossest kinds of spirituall whoredome and idolatrie so are they speciall fauourers and vpholders of corporall fornication excusing it as veniall in their doctrine and approuing it as lawfull in their practise in that they maintaine the common stewes amongst them and doe not punish those at all who doe frequent them Yea and not only their grossest Diuines but their refined schoolemen yea euen their holie Thomas herein sheweth himselfe prophane and vnsound Thom. Aquin. Sum. 2.2 quaest 164. art 2.4 Sentent distinct 32. quaest 2. Ancillam for howsoeuer in some places hee condemneth fornication as a mortall sinne yet elsewhere hee saith that Fornicatio non est multum aggerenda propter maius malum vitandum Fornication must not bee much aggrauated for the auoiding of a greater euill And their caution which in latter times is giuen to their holy shauelings Si non casté tamen cautè If ye cannot liue chastly yet commit your whoredome warily is so stale and common that it stinketh and annoieth all Christendome And this is that cup of carnall fornications §. Sect. 5. The extenuating and tollerating of fornication amongst the Papists much increaseth the Popes kingdome wherewith the great whore of Babylon allureth the Kings and inhabitants of the earth to drinke also of the cup of her spirituall whoredome and as it were the great drag-net whereby she catcheth and captiueth more in her idolatries and superstitions then by almost any other meanes whatsoeuer For euery carnall man is ready and willing to imbrace that religion which fauoureth his sinne and tolerateth his wickednesse suffering him quietly to rest in it without trouble of minde or perplexitie of conscience And therefore when gracelesse men being giuen ouer to their vncleane lusts doe resolue to liue in their filthie whoredomes and whilest they professe our religion cannot so doe with any peace of conscience or quiet of mind because we teach according to Gods truth that this sinne of whoredome is hainous in Gods sight that hee who liueth in sinne is the seruant of sinne and child of death that only he who leaueth and forsaketh his sinne findeth mercie and that there can bee no true repentance and consequently no pardon but where there is an vnfained hatred of sinne a subduing and mortifying of the corruption and a rising againe to newnes of life hence it is that they giue ouer the profession of our religion as giuing vnto them no comfort whilest they continue in their wickednesse and being resolued to runne on in their course of vncleannes they adioyne themselues to the Church of Rome where this sin of
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
Sect. 3. The fornicator staineth his name with reproch and infamie Pro. 6.33 so also against his whole person and that both in respect of this life and also the life to come In respect of this life he sinneth against himselfe by staining his good name with reproch and infamie for he that committeth these sinnes of vncleannes shall finde a wound and dishonor and his reproch shall neuer be put away as the wise man hath told vs who approoued it for true not onely by his doctrine but also by his owne example for the excellence of his wisdom hath not to this day taken away the blemish of this follie in his excessiue multiplying his wiues concubines The which also is continually verified in the experience of other men who haue defiled themselues with this vice for howsoeuer the wound may be curable if they truly repent and powre into it the precious balme of Christs blood yet a scarre will euer remaine in their name and reputation though God in his infinite mercie after true conuersion casteth their sins behind his backe and will not remember them yet are they seldome forgotten amongst men Secondly §. Sect. 4. Fornicators transforme themselues into beasts whereas the Lord in their creation hath made them in his owne image they by this sinne transforme themselues into the similitude of beasts for of all other sinnes the sinne of vncleannes is most sensuall and brutish in which respect the fornicator in the Scriptures is compared to the brute creatures Pro. 7.22 So the wise man likeneth the foolish young man misled by the harlot vnto an oxe led to the slaughter and to a bird hasting to the snare Ier. 5.8 The Prophet Ieremie compareth them to pampred horses neying after their neighbours wife Deut. 23.18 And in the law the whore and the dogge are coupled together as fitly resembling one another in their qualities and conditions Yea in truth they are far more filthie in this kind then the beasts themselues for they haue no other law to containe them but their owne nature and sensuall appetite and therefore they doe but their kind and that for the most part moderately in their due times and seasons whereas the fornicator hauing the law of God to restraine him doth neuerthelesse not onely satisfie but also glut nature and wholly imployeth his wit and reason to strengthen him in his filthines by art when the power and abilities of nature faile him In respect of the life to come the fornicator sinneth against himselfe §. Sect. 5. VVhoredome maketh a man vnexcusable first because of all other sinnes the sinne of whoredome maketh him most vnexcusable when in the great day of the Lord he shall be called to a reckoning for where as other sinnes may haue some colour of excuse drawne either from vnauoidable necessitie or want of conuenient meanes to shun them the fornicator can haue no such pretence because the Lord hath offred vnto him a remedie to preuent this sin namely lawfull mariage whereby he may bee preserued from it 1. Cor. 7.2 according to that 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her own husbād In which respect he is like vnto a thiefe which liueth by the common spoile not for want but when as hee may haue sufficient maintenance at his owne command by lawfull meanes not for any vrgent necessitie but for vaine and foolish curiositie Prou. 9.17 because stollen waters are sweet and the bread which is gotten guilefully hath a pleasant taste Neither let any man here obiect his pouertie and want of meanes to maintaine a wife and such a charge as vsually accompanieth mariage for seeing we cannot liue nor mooue but by Gods blessing we may more hopefully expect it when we liue according to his holy ordinance then when wee continue in sinne and prouoke his wrath by the common breach of his commandements But though hereby we should be brought into penurie yet better it is to want wealth then a good conscience and to liue in a poore estate in this life which is short and momentarie Luk. 16. hauing the assurance of Gods fauour and hope of future glorie then to haue the rich gluttons plentie here to bestow vpon our carnall lusts and afterwards to bee tortured in the euerlasting torments of hell fire Secondly §. Sect. 6. The fornicator excludeth himselfe out of the ioies of heauen and casteth himselfe into hell the fornicator liuing in his sin without repentance excludeth himselfe out of the ioyes of heauen and plungeth body and soule headlong into hellish torments Concerning the former it is said that no a Apoc. 22.27 and vncleane thing shall euer enter into the ioyes of the new Ierusalem and much lesse these who are defiled with the most polluting sins of fornication and vncleannes that b 22.15 whoremongers shal be excluded out of these eternall ioyes and haue no part in this heauenly c 1. Cor. 6.9 Gal. 5.19.21 Ephes 5 5. inheritance prepared for the Saints as appeareth by manifold testimonies of holy Scripture And for the other the Scriptures plainly testifie that whoremongers hold the direct course which leadeth into hell and euerlasting condemnation Prou. 2.18 and 7.27 and 9.18 so the wise man saith that the harlots house tendeth to death and that her guests are in the depth of hell And the holy Ghost plainely telleth vs that amongst many other hainous sinners the whoremonger shall haue his part in the lake which burneth with fire and brimstone which is the second death Apoc. 21.8 Apoc. 21.8 Now what desperate follie is this for a brutish pleasure which is vaine and momentany to hazard the losse of the eternall ioyes of Gods kingdome And for the quenching of their burning and beastly lust to kindle not onely the flame of Gods wrath but also the dreadful fire of hell wherein they shall eternally bee tormented both in soule and bodie CHAP. VIII That fornication is the cause of many other grieuous sinnes ANd thus haue I shewed that the fornicatour sinneth hainously both in respect of God his neighbour §. Sect. 1. That fornication is the cause of adulterie and all abominable vncleannesse and himselfe Now I am further to prooue that as this sin of whoredome is in it selfe exceeding sinfull so also it is the cause of diuers other grieuous sinnes for when the conscience is defiled with this polluting sinne it is made fit to admit and intertaine the foulest vices and most enormous crimes and such a large breach being made therein it is easily ouerflowed and drowned with a flood of wickednesse More especially fornication is the cause of greater sinnes of the same kinde as for example of adulterie for it is vsually seene by common experience that a young fornicatour maketh an old adulterer and hee who in the prime of his age maketh no conscience of defiling his neighbours childe ripening
soule and bodie If wee are loth to displease mortall men from whom wee receiue worldly benefits then how much more the euerliuing God in whom wee liue mooue and haue our being Act. 17.28 and from whom we expect all our good both here in this life and the life to come and if wee feare to offend them who haue onely power to kill the bodie and can go no further Matth. 10.28 then how should we tremble and quake to commit these sinnes of vncleannesse whereby he is wrathfully incensed who is able to destroy both bodie and soule in the fire of hell Secondly §. Sect. 2. God punisheth fornication with impenitency and hardnesse of heart the Lord vsually punisheth these sinnes of vncleannes with blindnes of minde hardnes of heart carnall securitie and final impenitencie wherby it commeth to passe that fornicators are hardly reclaimed from this vice but being giuen vp to their owne vile lusts and affections and vnto a reprobate minde they continue in these sinnes not onely in their youth Rom. 1.26.28 but also in old age and euen when their bodies are impotent and disabled their minds are still vncleane and their tongues are exercised in ribald and filthie speeches so hard a thing it is to get out of the bondage of these fleshly lusts when once we are inchained with them To this purpose the wise man saith that the harlots house tendeth to death and her paths vnto the dead All they that goe vnto her returne not againe neither take they hold of the waies of life Prou. 2.18.19 And of this there may bee rendred diuers causes as first because these sins of vncleannes do bring vpon him who is defiled with them such a blockish stupiditie and senselesse sottishnes Pro. 2.18.19 The causes why fornication is accompanied with impenitencie 1. Because whoredome maketh men sottish that hee neuer thinketh of the foulnes of his sinne nor of the manifold mischiefes which doe accompanie it neither yet is capable of any admonition or instruction from others whereby he might be reclaimed for when he is once bewitched with the Syren tunes of these inticing harlots and hath receiued these poysonous potions of beastly pleasures he presently loseth the vse of his reason and vnderstanding and though hee retaineth still his outward shape yet in his heart affections and inward faculties hee is transformed into a brutish or rather blockish creature so that a man may as well with perswasion mooue a senslesse stocke or with reason disswade a dog from following his salt bitches as hee can by any waight of argument withdraw this walking blocke and this talking beast from accompanying his wicked strumpets for either the hidious noyse of his tumultuous lusts do make him deafe to all admonition or these poysonous cups of filthie pleasure doe intoxicate his minde that hee vnderstandeth not what hee heareth or finally the force of lust so violently transporteth his affections and the harlots chaines of alluring inticements do so surely inthrall him that if he heareth and vnderstandeth profitable admonitions and instructions yet he regardeth them not but cannot or will not or therfore cannot because he will not leaue his sinne to which as a voluntarie slaue he is subiected A second cause of their impenitencie is §. Sect. 3. The second cause of the fornicators impenitencie because his fin is committed in secret because their sinne is committed in secret hauing no other witnesse of their fact but God their owne conscience and Satan who hath drawne them to this sinne For as Iob saith The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face Iob. 24.15 and hauing committed wickednesse he wipeth his mouth and saith I haue not committed iniquitie as it is Prou. 30.20 Wherof it commeth to passe Pro. 30.20 that they securely goe forward in their sinne because they want the ordinarie meanes which should bring them to amendment for when as men know not their wickednesse they cannot admonish or reproue them for it nor cure the wounds which were neuer discouered till they fester and rot in their corruptions they are exempted from shame the vsuall companion of sinne and cause of sorrow which oftentimes bringeth that repentance which is neuer to bee repented of They are also hereby priuiledged from punishments inflicted by humane lawes which are the cords of men that draw sinners vnto God and such admonishers as will make the senses conceiue them when the vnderstanding is besotted But let such men know that their secret acting of these workes of darkenesse will little auaile them for what will it profit these offenders that other men are ignorant of their faults when as they are knowne vnto their own consciences who will beare witnesse against them vnto God their Iudge who will condemne them Psal 1 39.11.12 Pro. 5.20 and vnto Satan their accuser and executioner who will torment them What will it aduantage them to shun the shame of men when as at the great day of the Lord their filthinesse being discouered they shall be disgraced before God and the blessed Saints and Angels What will it benefit them to haue escaped humane punishments which might haue reformed them and brought them to repentance when as they shall eternally be tormented in hell fire without hope of deliuerance The last cause of this impenitēcie is the sweetnes of the sin vnto a carnall appetite §. Sect. 4. The third cause of the fornicators impenitencie is the sweetnesse of this sinne to his carnall appetites and the great delight which worldly men take in perpetrating this wickednesse which will hardly suffer them to be weaned from it either with the bitternes of present euils or with the apprehension of future punishments For such neere correspondence and intimate friendship there is betweene the flesh and these fleshly lusts that the carnall man is ready to venture through fire and water and to hazard health and wealth life and lim for the satisfying of his filthie pleasure neither will hee easilie lose that which he hath so deerely bought but will rather endure all extremities then he will part with his sinne which is more deere and sweete vnto him then life it selfe By all which it may plainely appeare that these sinnes of vncleannesse are most pernicious vnto our bodies and soules in that they continue vs in impenitencie which is the certaine forerunner of eternall damnation for howsoeuer the mercies of God are most large and infinite yet are they neuer inlarged to those who continue in their sinnes though the blood of Christ be of an inestimable value yet it neuer procureth pardon for those who are still in loue with their wickednesse and howsoeuer the promises of the Gospell are most generall and indefinite yet are they alwaies limited and restrained with the condition of true repentance Lastly §. Sect. 5. The fornicator is continually tormented with vexation and cause of griefe howsoeuer
whereby was signified that they did call him to witnesse who was worshipped with sacrifices offered vpon those Altars The Iewes when they solemnely swore by Gods holie name vsed to touch the Bible the which ceremonie is also in vse in these times whereby is signified that they call him as witnesse who is the author of these holie Scriptures and that as the contents of this holie booke are of vndoubted and certaine truth so that which they deliuer is of like nature and free from all vntruth and falsehood And thus haue I briefly shewed what an oath is §. Sect. 4. The ends of an oath together with the formes and ceremonies thereof Now the ends why it was instituted and ordained were first and principally that God might be glorified when as by an oath hee is appealed vnto as the supreme Iudge of heauen and earth and his omniscience truth iustice and power is acknowledged Secondly that truth and iustice might be maintained and preserued in things secret and vnkowne for when all other arguments and reasons are wanting to demonstrate a waightie and necessarie truth then God who is the searcher of the heart and reines the patrone of truth and reuenger of falsehood is inuocated as a witnesse aboue all exceptions Thirdly an oath was ordained to maintaine truth peace concord and iustice and to put an end to al doubts and controuersies as the Apostle sheweth Heb. 6.16 Heb. 6.16 For wee can haue no further appeale when as the matter hath been decided before the supreme Iudge of heauen and earth neither can we bring any stronger argument for proofe then when wee produce God as our witnesse to giue testimonie to our speeches who is the alone searcher of the heart and secret thoughts And therefore an oath is fitly called the greatest proofe amongst men to confirme their speeches Plutarch Rom. quaest and the Christians racke whereby though he be the Lords freeman he may neuerthelesse be inforced to confesse any hidden truth And lastly for the common good of mankind both of our neighbours and also our selues for our neighbours haue good and benefit by our oathes when as therby they are perswaded to beleeue a necessarie truth or when their right is defended and their good name preserued from slanders and false imputations in which respect also the benefit of our oath redoundeth to our selues when either our owne name or right is called in question wee wanting other reasons and meanes to maintaine them against iniurie and iniustice CHAP. II. That it is lawfull to take an oath contrarie to the doctrine of the Manichees and Anabaptists NEuerthelesse §. Sect. 1. That all maner of swearing is not condemned howsoeur a lawfull oath is the ordinance of God and a part of his glorie and to the furthering of our owne and our neighbors good yet the Manichees of old and the Anabaptists of latter daies haue simply condemned all manner of swearing both publike and priuate as euill and vnlawfull But that this their opinion is false hereticall and wicked it may euidently appeare by these reasons First because a lawfull oath is a part of Gods worship and seruice which is expresly commanded in his word For whereas in the third Commandement he forbiddeth to take his name in vaine by vsuall or false swearing there in the affirmatiue part he inioyneth that wee should vse the holie name of God in a lawfull oath for the setting foorth of his glorie and thus this commandement is expounded by Moses and the Prophets So Deut. 6.13 Deut. 6.13 and 10.20 Esa 65.16 Thou shalt feare the Lord thy God and serue him and shalt sweare by his name And Deut. 10.20 Esa 65.16 He that shall blesse in the earth shall blesse himselfe in the true God and hee that sweareth in the earth shall sweare by the true God Iere. 4.2 Ierem. 4.2 Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse Yea so excellent and necessarie a part of Gods seruice is a lawfull oath that sometimes it is put for his whole worship Psal 63.11 Psal 63.11 All that sweare by him shall reioyce before him that is all that worship and serue him So Esa 19.18 it is said that the Egyptians shall speake the language of Canaan Esa 19.18 and 48.1 and shall sweare by the Lord of hostes that is shall make profession of his true religion And chap. 48.1 Heare this O house of Iacob which sweare by the name of the Lord that is professe the religion of the true God So that a lawfull oath is singular part of his worship §. Sect. 2. which A lawfull oath is a part of Gods worship as occasion serueth hee will not haue omitted and therefore he not only commandeth it but also hath sworne that those who worship him shall sweare by his name Esa 45.23 Esa 45.23 I haue sworne by my selfe c. that euery knee shall bow vnto me and euery tongue shall sweare by me Which dutie that they may bee incouraged to performe hee hath promised to reward it in this life Iere. 12.16 Ierem. 12.16 If they will learne the waies of my people to sweare by my name the Lord liueth c. then shall they be built in the middest of my people and in the life to come with eternall happinesse for he that sweareth and changeth not though it be to his owne hindrance hee shall dwell in Gods holie mountaine Psal 15.4 §. Sect. 3. By a lawfull oath God is glorified Psal 15.4 Secondly a lawfull oath is commendable because it tendeth to the aduancement of Gods glorie and the good of mankinde God in a lawfull oath is glorified first because therein we acknowledge his omnipresence for in vaine doe we call God to witnesse vnlesse he were present euery where and readie to heare vs. Secondly his omniscience for when we call God to witnesse of our secret actions thoughts and intentions which can by no other meanes be demonstrated we acknowledge that hee is of infinite knowledge Iob 42.2 Psal 139.2 Ierem. 17.10 Heb. 4.13 and that nothing is hid from him that he is the searcher of the heart and reines and that all things lie naked in his view Thirdly his truth is acknowledged when as men appeale vnto him as vnto a witnesse who cannot deceiue nor be deceiued and who speaking the truth himselfe doth also defend it in others and punish the contrarie falsehood Lastly his iustice and power is in a lawfull oath confessed and acknowledged when as wee appeale vnto him as a witnesse of infallible truth and vnpartiall iustice who will giue a iust testimonie without respect of persons and as vnto an vpright and most powerfull Iudge who is able to patronize and reward truth and to punish falsehood and vntruth Secondly it is profitable for men because it is the chiefe confirmation of our assurance in any truth §. Sect. 4. A lawfull oath is profitable for
and circumspection And secondly that we vse it sparingly when as wee are necessarily vrged thereunto As when the person vnto whom wee sweare can no otherwise be perswaded of a necessarie truth when as the truth cannot be demonstrated by reason testimonie or other arguments when as it is necessarie for the aduancement of Gods glorie or for the furthering of some charitable worke either publike or priuate respecting either our neighbour or our selues For seeing an oath is not absolutely good but vpō the condition of necessitie therefore we must not sweare but when some necessarie cause constraineth vs for bonum necessarium extra termines necessitatis non est bonum that is a necessarie good is not good but when it is necessary And hence it is that the Hebrew word vsed for swearing being passiue Iere. 4.2 Esa 65.16 signifieth to bee sworne rather then to sweare whereby is implied that we are not to take an oath as voluntarie agents but oly as patients when as necessitie vrgeth vs thereunto as Pagnine hath obserued Wee therefore sweare vnlawfully when as wee doe not sweare in iudgement that is when we sweare vnreuerently rashly and vnnecessarily in which respect men principallie offend when as no necessitie vrging them vpon euery slight occasion idely rashly and vainely they prophane the holie name of God in their ordinarie communication The which manner of swearing iustified by the Pharisies Christ condemneth Mat. 5.34 Matth. 5.34 Iam. 5.12 And the Apostle Iames disswadeth frō it Iam. 5.12 Yea euen the Heathens themselues who had only the light of nature to bee their guide did dislike this vaine and rash swearing by their Idols and false gods And therefore as Plutarch recordeth the Romanes would not suffer their children to sweare by the Idoll Hercules within dores Plutarch quaest Rom. but inioined them first to go abroad that hereby they might restraine them from rash swearing and giue vnto them time to deliberate of their oath Notwithstanding § Sect. 4. Of prophane and vaine swearing in ordinarie communication howsoeuer the Lord hath straitly forbidden and condemned this sinne and though the Heathens themselues made some conscience of it yet this horrible prophanation of Gods holie name so exceedingly raigneth in our times euen among those who professe Christianitie that by reason of these vaine oathes and impious blasphemies the land mourneth being oppressed with the heauie burthen of this sinne and Gods fearefull iudgements which vsually accompanie it Iere. 23.10 That all sorts of men are corrupted with this vice of vaine svvearing 1. Magistrates as the Prophet Ieremie complaineth of his times Neither hath this gracelesse vice of prophaning Gods name corrupted some few persons in this our countrie but hath ouerspread all states and conditions of men Our Magistrates who should restraine men from this sinne by their lawes examples and punishments make no lawes against swearing lest they should prepare a net to catch themselues nor inflict any punishments vpon offenders in this kinde because their owne consciences are guiltie of the same sinnes or to speake the best because such is the multitude of blasphemers that they thinke it vaine to make lawes seeing there is no likelihood of execution there being not enow innocent to punish the offenders And howsoeuer they seuerely punish any reprochfull speeches vttered against themselues yet when God is blasphemed they winke at it and leaue the reuenge wholly to himselfe saying in their hearts as Ioash said of the Idoll Baal Iudg. 6.31 Iud. 6.31 Why should we contend in Gods cause if he be God let him pleade for himselfe against those who blaspheme his name But let such know that the Lord will surely take them at their word and howsoeuer through his patience he suffereth long yet in the end he will seuerely punish such Magistrates as make their owne euill practise a pernicious president to the people and such also who hauing authoritie to punish this sinne doe carrie the sword in vaine neuer drawing it out against these impious swearers no nor so much as touching them with the scabberd Our Nobilitie likewise for the most part are much infected with this vice §. Sect. 5. Our Nobilitie tainted with vaine swearing who more contend to shew their spirit and valour by desperare swearing then by feates of armes not caring in most prophane manner to dishonor his holy name by vsuall and vaine swearing who hath aduanced them to all their honor and made them like glorious starres in the globe of the earth in comparison of the common sort But who so they be that continue in this sin of vain swearing they shew no signe of true courage or Christian valour but rather their base subiection vnto sinne and Satan in whose bondage and thraldome they cowardly remaine neuer making any resistance nor striuing to recouer their Christianliberty which Christ with the precious price of his blood hath purchased for vs. Our Gentilitie also are much corrupted with this sin §. Sect. 6. The Gentilitie who vseth oathes as rhetoricall elegancies and ornaments of their speech foolishly imagining that they much grace themselues when they disgrace and dishonour their Creator that they proclaime their gentilitie when by blasphemous oathes they spread as it were their flagge of defiance against all pietie that they make all men giue credit to their speeches when by their often redoubled oathes it appeareth that they scarce beleeue themselues But such as vaunt themselues in this wicked practise they glorie in their shame and their end will be damnation Phil. 3.19 as the Apostle speaketh vnlesse they turne from their sinne by vnfained repentance And as they vse their impious swearing in a diuellish brauerie to grace themselues §. Sect. 7. Oathes vsed to hide Cowardize and to gaine credit to all their assertiōs so also oftentimes in a dastardly cūning to hide their cowardize for it is not seldome seene that the veriest hen-hearted gulls are most rife in ruffenlie oathes to strike an awefull terror in the hearts of their hearers and to worke in them a conceite that they are such desperate hacksters as may not without extreame danger be gainesaid much lesse withstood there being no likelihoode that men can escape their desperate furie seeing in their audacious hardines they are readie to prouoke God himselfe and offer a kind of diuellish violence against his powerfull maiestie by their hellish blasphemies Whereas it will plainely appeare if these ruffians bee vnmasked by the least triall and this outward skinne of lion-like furie be pulled from these Asses that they are onely valiant in bearing blowes and onely resolute and desperate in prouoking Gods wrath by their bloodie oathes and in wilfull leaping into the fire of hell The like may be said of their Seruingmen §. Sect. 8. Seruingmen much addicted to vaine swearing and attendants for like master like man neither are they more readie to follow and waite vpon their persons then to imitate their
varietie of oathes which are commonly vsed as there is great plentie so is there also great varietie of oathes for men swearing more in pride and brauerie then for necessitie it is come to passe that as they take pride in change of suites and strange kindes of apparell so also in varietie of new-fashioned oathes And as there are some who tire their wits in the inuention of strange tires and new habits so are there in our sinfull times some limmes of Satan who deuise vnheard of oathes that by this varietie they may take away all satietie of swearing and keep themselues and others from being glutted with the common vse of the same oathes Some sweare by the creatures some by the Saints Masse and Rhoode some by the dreadfull name of God but most of all blaspheme our Sauiour Christ himselfe pulling his soule from his bodie and tearing peece-meale his precious members one from another diuersisying their oathes according to the diuers parts of his sacred bodie But let all such know that as they wantonize in their sin and impiously inuent new kinds of blasphemies to the great dishonour of almightie God so the Lord will bee as acute and ingenious in inuenting new and vnheard of plagues for the punishment of their impietie and wil glorifie that name which they haue dishonoured by inflicting on them deserued vengeance And if a whole volume will not containe the multitude of their oathes then the Lord hath in store for them a whole volume of his plagues and that in the largest folio Zach. 5.2.3 as appeareth Zach. 5.2.3 So that those who hearing their blasphemies haue been moued to doubt of the diuine iustice power and prouidence because such hellish impietie is not presently punished in the end seeing the fearefulnesse of their plagues shall conclude with the Prophet Dauid Doubtlesse there is a God that iudgeth the earth Psal 58.11 CHAP. V. Motiues to perswade all men to leaue vaine swearing WHich iudgements and punishments if we would escape §. Sect. 1. let vs hate and flee from this odious sin of prophane swearing and that wee may the rather bee mooued hereunto let these reasons perswade vs First 1. Because the Lord hath forbidden and condemned it because the Lord in his law hath forbidden and condemned it yea and that after a speciall manner for whereas he hath giuen vs tenne Commandements hee hath added a commination or threatning but vnto two of them the first forbidding idolatry and false worship the other taking his name in vaine to note vnto vs that idolatrie and prophanation of his holie name are such odious sinnes in his sight that of all other hee will not let them goe vnpunished And in the new Testament our Sauiour Christ likewise hath reuiued and ratified this law by his repetition and explanation Matth. 5.34 Sweare not at all Mat. 5.34 35. Dico vobis ne omnino iuretis ne sci'icet iurando ad facilitatem iurandi veniatur ex facilitate ad consuetudinem atque ita ex consuetudine in periurium decidatur Aug. ad Consentium de Mendac cap. 15. Chromat in Mat. cap. 5. neither by heauen for it is the throne of God 35. Nor yet by the earth for it is his footstoole neither by Ierusalem for it is the citie of the great King 36. Neither shalt thou sweare by thine head because thou canst not make one haire white or blacke But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill In which words as Austine obserueth our Sauiour inioyneth vs not to sweare at all to wit in our ordinarie communication lest swearing beget facilitie of swearing facilitie custome and custome periurie And as another saith for this cause our Lord forbiddeth not onely to forsweare but also to sweare lest wee should then onely seeme to speake the truth when we confirme it by an oath or lest those who ought to vtter nothing but truth in all their speeches should imagine lying without an oath lawfull And that we may the rather be moued to yeeld obedience to this commandement hee adioyneth a strong reason namely that whatsoeuer is more in our ordinarie communication then yea yea or nay nay commeth of euill For either it is euill in him that sweareth as when he sweareth voluntarily vainly and without cause or when hauing made shipwrack of his credit by his customable lying he cannot gaine beliefe to his speeches without an oath Or else it is euill in him who compelleth another to an oath when as causlesly he suspecteth his truth and wil not giue credit to his assertions or promises though his word be of approued credit and his whole course of life vpright and iust The Apostle Iames also following in the steps of his Lord and Master inforceth this commandement with no small vehemencie Iam 5.12 Iam. 5.12 Before all things my brethren sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay lest you fall into condemnation So that it is not a commandement of least regard or a matter of small moment to abstaine from vaine swearing seeing the Apostle chargeth vs aboue al things to forbeare from these vnnecessarie oathes in our ordinarie communication and to content our selues with a simple affirmation of the truth and negation of that which is otherwise Secondly §. Sect. 2. 2. Because all kinde of vaine svvearing is a grieuous sin we are to auoide this prophane practise of vaine swearing because it is an hainous sin what manner of oathes soeuer wee vse for if wee sweare by any thing which is not God we hereby deifie it by ascribing vnto it Gods incommunicable attributes of omniscience omnipresence omnipotence as hath been shewed and so spoile the Lord of his glorie by attributing it to the creatures and likewise an oath being a kind of inuocation and consequently a part of Gods worship we commit an high degree of idolatrie when as we communicate it vnto any creature If we vsually sweare by Gods holy name we by making it common doe pollute and prophane it contrarie to the expresse commandement of almightie God Leu. 22.32 Ye shall not pollute my holie name Leuit. 21.32 but I will bee hallowed among the children of Israel For that is said in the Scriptures to be polluted and made vncleane which being in it selfe good and holie is prophaned by common vse wherof it is that these phrases of speech to be made common to be polluted are promiscuously taken in the same significatiō Act. 10.14 as appeareth Act. 10.14 And secondly this prophane swearing exceedingly derogateth from Gods glorious maiestie for if euery ordinary man holdeth himselfe mocked and abused when hee is often called vpon by his name the partie who calleth him hauing nothing to say vnto him and if the meanest Prince vpon the earth would account it a foule disgrace and great disparagement to his
estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods
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
ioyne consent of will nor approoue his theeuish courses neither yet doth intend any such thing in his gift but onely the safegard of his life And therefore this continuance in theeuing cōmeth to passe not simply through the gift of the true man but accidentally by reason of the theeues corruption and maliciousnesse who abuseth it vnto sinne And whereas it is further obiected that by swearing secrecie wee sinne because wee hereby indamage the Common wealth and indanger our neighbours to this I answer that this commeth to passe not simply through our secrecie for he might surcease his robbing being concealed and become a profitable member of the Common wealth but if at all it happen it is accidentally quite beside our scope and intention through his owne corruption and maliciousnesse who will not giue ouer his robbing Againe though it be a sinne simply to indamage the Common-wealth and to expose our neighbours vnto danger yet it is no sinne when in a lesser damage is contained a greater benefit Now by sweaing secrecie wee preserue our liues who are profitable members of the Common-wealth and it is a greater benefit to the bodie to preserue a sound and good member then to cut off such a member as is vnsound and rotten If indeede the question were of treason against our Prince and countrie then the obiection were of force for as much as the safegard of the Prince and State is much more highly to bee valued then the preseruing of our owne liues who are but particular members and priuate persons and therefore such an oath being pernicious to our countrie is not to be made to escape the danger of death or if through infirmitie we should yeeld vnto it wee ought not to performe it seeing it being vnlawfull doth not binde the conscience But to returne to our former question of concealing fellons I adde further that by refusing secrecie to saue our liues we shall not at all benefit the Common-wealth seeing their discouerie hereby is rather hindred then furthered for whilest wee liue it only standeth vpon the certaintie of our oath and resolution but being killed by them it becommeth in respect of our reuealing plainly impossible And we after a sort bring vpon the malefactor a kinde of wilfull necessitie of running into a more horrible sinne then he intendeth for where as if wee sweare secrecie he onely falleth into the sinne of theft by denying to keepe his counsell wee vrge him vpon the perill of his owne life to commit the fearfull sinne of murther and to defile himselfe with our innocent blood Neither doe we expose our neighbour vnto the like perill seeing by this secrecie wee intend not the danger of his life but the safegard of our owne of which if for denying secrecie wee suffer our selues to be depriued he is neuer the more priuiledged from danger yea rather he is in greater perill seeing the theefe who before only robbed is now also fleshed in blood Finally though it should be granted that through our secrecie our neighbour by accident should bee indangered yet this doth not make our oath vnlawfull seeing we are to preferre the auoiding of our owne certaine death before the securing of our neighbour from vncertaine perill The fifth question is like vnto the former §. Sect. 11. Whether oaths made through errour do bind the conscience and therefore needeth no long answere namely whether oathes made through error and wrested from vs by deceit and fraud doe binde the conscience vnto performance I answere briefly that they do bind vs if the things we promise by such oathes be lawfull and in our power A plaine example whereof wee haue in the oath which Iosua and the Princes of Israel made vnto the Gibeonites Ios 9.9.15.18 to the making wherof they were drawn by their subtiltie quite against their purpose and meaning which oath for the reuerence of Gods glorious name Iosua and the Princes performed and afterwards being violated by Saul 2. Sam. 21.1.8 it was seuerely punished by God with a grieuous famine and the destruction of seuen of Sauls posteritie The sixth question is §. Sect. 12. VVhether an oath made by the creatures or Idols bind the conscience whether an oath made by the creatures or by Idols and false gods bindeth the conscience To this I answere that such oathes bind the swearer to performance Concerning oathes by the creatures it is apparant seeing it is the question which was betweene Christ and the Pharises for they held that such oathes did not binde to performance but our Sauiour affirmeth the contrarie and yeeldeth this reason because they who sweare by the creatures sweare indirectly by God himselfe Matth. 5.34.35 and 23.21 Qei super lapidem salsum iurat periurus est c. Non te audit lapis loquentem sed punit Deus te fallentem Tom. 10. serm 28. there remaining in them some resemblances of his power and Maiestie Heauen is his throne the earth his footstoole Ierusalem his citie the Temple his house To the same purpose Austine saith that he who sweareth falsly by a stone is periured and that howsoeuer that is not holy by which hee sweareth yet the Lord is holy before whom he sweareth and therfore though the stone heareth him not speake yet God will punish him if he doe deceiue To conclude our simple promise would bind vs to performance and therefore much more being confirmed by an oath The like may bee said of oathes made by Idols §. Sect. 13. Of oathes made by Idols and salse gods and false gods for howsoeuer it is vnlawfull to sweare by them yet whosoeuer hath sworne by them as by true gods he is bound to performe his promise not for the Idols sake but for Gods sake before whom he sweareth not because they are true gods indeed but in that they are so in the swearers opinion and therefore the Turke swearing by Mahomet is periured if he doe not performe his oath and so likewise the Papists swearing by the Idoll of the Masse The seuenth question is whether oathes made in societies and companies to maintaine their statutes and orders §. Sect. 14. Of oathes made in societies and how farre forth they bind the conscience doe bind the conscience and whether those who sweare to such orders are periured if they doe not obserue them To which I answere that amongst these statutes there are some absolute requiring simple obedience some penall and conditionall requiring either performance or submission to vndergoe the mulct and punishment some substantiall and essentiall which are the fundamentall lawes and orders vpon the performance whereof the good continuance and being of the corporation is grounded which being obeyed the societie is preserued but being broken and violated it is ouerthrowne and destroyed Others are ceremoniall tending onely to order and decencie and rather for ornament then for necessitie Now as the lawgiuers require simple and absolute obedience vnto the former kind namely
such as are fundamentall essentiall and for the better performance of such statutes require an oath of the whole societie so according vnto their intention the particular members of the corporation taking their oath are bound to yeeld simple and absolute obedience vnto such statutes being not contrarie to the word of God and if they do not they are periured But as the lawgiuers require not simple obedience vnto such statutes as tend only to order comelines but conditional that they must obey or vndergoe the mulct so they swearing according to the lawgiuers intention doe performe their oath in some manner when they beare the penaltie for their non-performance although not as they ought seeing the true end of lawes is obedience and not punishment neuerthelesse they are hereby acquitted of periury and in some cases wholly excused as when some necessarie and important cause mooueth them to omit a ceremoniall dutie The eighth question is how othes are to be made and performed §. Sect. 15. Oathes must be plainly made and simply performed that wee may be cleere from periurie Vnto which I answere that we must both make and performe them simply and plainly without any manner of fraud and deceit and in that sense and meaning in which we would haue him vnderstand vs vnto whom we sweare without either popish equiuocation or mentall reseruation For this were to abuse the Maiestie of God if we make him a witnesse and suretie of our deceit and to delude our neighbour vnder the shew of a religious oath But of the two it is more wicked and pernicious when this fraud and deceit is vsed in the making of an oath then in the performance for that most commonly proceeds from maliciousnesse and prepensed falsehood whereas the other may be committed through frailtie and infirmitie suddenly and vnaduisedly Ninthly §. Sect. 16. VVe must performe our othes made to all men it may bee demanded if all lawfull oathes made to all manner of persons doe binde the conscience and therefore are to be performed The Papists affirme and maintaine we are not to keepe faith with heretiques and therfore othes made to them are of no force to binde the conscience But if this opinion were receiued Concil Constan it would ouerthrow all contracts and intercourse of dealing betweene nation and nation and make voide and frustrate all couenants and conclusions of truce or peace It would also giue publike scandall and cause those who are without to abhorre our religion as maintaining fraud and perfidious trecherie and finally Gods name should be abused and dishonoured which is called vpon to countenance falsehood and breach of promise We therefore maintaine and hold that all lawfull oathes doe bind the conscience vnto whomsoeuer they are made without respect of persons either friend or enemie true professor or heretique Christian or Turke Protestant or Papist Hauing herein for our examples the holie Patriarkes Abraham Isaac and Iacob who swore and performed their oathes made to idolatrous Infidels Abimilech Phicol and Laban And consequently that they who breake such promises confirmed by oath are periured persons In the tenth place it may bee demanded §. Sect. 17. whether any man hath iust authoritie to dispense with a lawful oath I answer VVhether any man hath authoritie to dispense vvith a lawfull oath that howsoeuer the man of sin the Antichrist of Rome herein matching himselfe as equall with God arrogateth this authoritie to dispense with lawfull oathes and to free subiects from their sworne allegiance vnto their lawfull Soueraigns yet the truth is that no mortall man hath this power to dispense with an oath being lawfull because the Lord hath by his law bound vs vnto performance for he hath charged vs not to take his name in vaine and that wee should not forsweare our selues and by our periurie pollute his holy name Leuit. 19.12 and who can countermand that which the Lord hath commanded and he hath conioyned our lawfull promises with the performance of them by the religious bond of an oath who therefore can loose that which God hath bound who can separate and put asunder those things which by his word he hath ioyned together Whereof it plainly followeth that our Iesuits Priests and other Papists who hauing formerly taken the oath of allegiance and sworne to the supremacie of their lawfull Soueraigne and afterwards reconcile themselues to the Pope maintaine his supremacie denie their allegiance to their King and so violate their former oath trusting to the Popes dispensation are no better then periured persous in the sight of God and of all his faithfull seruants Yea but if a promise bee confirmed with an oath betweene man and man may not he vnto whom the promise is made and whom it onely concerneth release the other of his promise and so free him from his oath I answer that no man hath this authoritie for in euery lawfull promissorie oath the swearer obligeth himselfe in a double bond the one is from man to man the other from man to God now howsoeuer hee to whom the promise is made may free the swearer from all claime and challenge of the promise made vnto him so farre foorth as it lieth in his owne power yet he hath no authoritie to free him from his oath because that is not only made vnto him but also vnto God himselfe and therefore he only can dispense with it And hence it is that an oth made betweene man and man is called notwithstanding the oath of the Lord Exod. 22.11 2. Sam. 21.7 because thereby the swearer hath immediatly bound himselfe vnto God for the performance of his promise and when hee doth performe it hee is said to performe his oath not so much vnto men as vnto God himselfe as appeareth Matth. 5.33 Matth. 5.13 And herein consisteth a plaine difference betweene a single promise and a promise confirmed by an oath A single promise being only made vnto man may be lawfully released by his consent vnto whom it is made but a promise confirmed by oath cannot be reuersed because it is not made to man alone but to God also who only hath authoritie to dispense with such oathes as are made vnto him In the last place it may bee demanded §. Sect. 18. VVhether it be lawfull to impose an oath vpon such an one as vve thinke vvil forsweare himselfe whether it be lawfull to impose an oath to be taken by such an one as we think making no conscience of it will not sticke to forsweare himselfe if he be put to it I answere by distinction that it is altogether vnlawfull for a priuate man to impose vpon such a man an oath for his owne gaine or priuate respect because wee are bound to preferre the glorie of God which by such an oath is impeached and the saluation of our neighbours soule which hereby is indangered before any worldly gaine and aduantage And consequently wee ought rather to lose
legib Periurij poena diuina exitium humana dedecus Diuine punishment inflicted vpon periured persons for their false swearing is destruction humane is shame and discredit And this is that punishment which both the Ciuill and Canon law imposed vpon such namely that if they were taken with this fault they should for euer bee so disabled in their credit and reputation that they might not be admitted to be witnesses and to giue testimonie either in their owne or other mens causes in any iudicial proceedings The which punishment was in Gods righteous iudgement inflicted in some proportion according to the qualitie of their sinne for whereas they to grace themselues in their vntruths care not as much as in them lieth to dishonour God by deriuing the imputation of fraud and deceit vpon him whom they inuocate as a witnesse of their lies God iustly meeteth with them and returneth the infamie and reproch vpon their owne heads Besides which punishment of infamie § Sect. 2. Other punishments of periurie the same lawes impose others vpon him that commits this sin as that he shall be depriued of all Ecclesiasticall preferments and dignities if he possesse them and not be admitted either into the Ministerie or gouernment of the Church That likewise he shall be dispoiled of all ciuill aduancement so as he shall not bee admitted vnto any such preferment nor reentred after he is displaced Besides which punishments in name and state they determine that he should be punished as a common cosener and be either beaten with cudgels and staues or exiled and banished or if it were in capitall matters and concerned the life of his neighbour he should be punished with death it selfe according to the law of God in that case prouided Deut. 19.19 The which punishment of death was inflicted vpon all among the Egyptians Patric lib. 5. tit 5. who were conuicted of wilful periurie vpon any cause whatsoeuer as Patricius recordeth But because these humane punishments are not alwaies inflicted vpon the offenders §. Sect. 3. How the Lord himselfe punisheth periurie either because their sinne being cunningly or closely acted is not discouered or through their negligence and want of zeale for Gods glorie who haue the sole authoritie to see the lawes executed therefore the Lord himselfe oftentimes taketh his owne cause into his owne hand and howsoeuer men wincke at and acquit them yet he holdeth them not guiltlesse who thus by their periurie prophane pollute his holy name And because his glory which is by this sin impeached is most deare vnto him therfore the Lord doth seuerely punish those who thus offend both with temporarie and eternall punishments in themselues and also in their posteritie as the Poet well obserued In prolemdilata ruunt periuria patris Et poenam merito filius ore luit Claudianus in Curctium And as this sin of periurie is in an extraordinarie sort abominable in Gods sight so doth he punish it with extraordinarie plagues and besides those vsuall punishments which are common to all offenders he hath inflicted vpon periured persons such fearefull iudgements from time to time which haue been so fitte and proportionable to the sinne that one might reade their offence written in their punishment as it were in great text letters set ouer their heads And thus did the Lord punish the breach of the couenant made with the Gibeonites and confirmed by oath with three yeeres famine and with the death of seuen of Sauls posteritie who had violated this oath 2. Sam. 21. and that not in a secret manner but openly declaring what was the sinne for which hee inflicted these punishments So because Zedechia broke the oath of the Lord which hee had made vnto Nebucadnezer hee had his sonnes slaine before his face and that hee might neuer behold cause of comfort after this sad spectacle his eyes were presently put out and he being bound with chaines was led captiue vnto Babylon where he slauishly liued and died wretchedly all which punishments were inflicted vpon him principally for his periurie Ezech. 17.15 as appeareth Ezech. 17.15.16.18.19 Besides which temporall punishments the Lord inflicteth vpon such as thus offend §. Sect. 4. God punisheth periurie with spirituall punishments and eternall death those which are spirituall and eternall for he hath denounced against them his fearfull curse which shall light so heauie vpon the periured person that it shall not onely destroy him and his posteritie but shall euen consume his house with the timber and stones thereof as appeareth Zach. 5.4 Zach. 5.4 And after this life if the flame of Gods wrath in the meane while be not quenched with the teares of vnfained repentance it shall burne hot against him kindling and preparing for him the fire of hell in which he shall bee eternally tormented for if the liar hath his portion in the lake which burneth with fire and brimstone which is the second death Apoc. 21.8 as it is Apoc. 21.8 then much more the periured person who confirmeth his lies by an oath calling God himselfe to be not onely a witnesse and suretie but also a Iudge to auenge his falshood shall with the intollerable waight of this outragious sinne be suncke into the deepest bottome of this hellish condemnation And thus haue I shewed the lawfull vse of an oath §. Sect. 5. The conclusion of this treatise and also how it is abused both by vaine swearing and impious forswearing and withall haue propounded many reasons and arguments which may serue as wholsome preseruatiues to keepe those who haue any feare of God from falling into these sinnes or as profitable medicines to cure them of these dangerous diseases of the soule if alreadie they haue seazed on them Now as I heartily pray vnto God that all who shall reade this treatise and all other who professe the name of Christ may by these and such like reasons made effectuall by his grace and powerfull working of his holie Spirit bee brought both to a forsaking and also to an vtter hatred and detestation of these sinnes so with all humble earnestnesse I intreate our Magistrates and Gouernours who are as Gods deputies and Lieutenants set amongst vs to execute his righteous iudgements that they will in feruent zeale to Gods glorie whose person they doe sustaine as being pettie gods vpon earth not onely carefully reforme themselues of these vices whereby Gods holie name is polluted both in their owne particular and as they are examples vnto others but also that they would wisely enact and diligently execute such wholsome lawes as may restraine or seuerely punish these grosse abuses of vaine swearing and impious forswearing which in these times so commonly raigne amongst vs. That hereby they may shew and approne themselues truly religious in that they are carefull not only to suppresse such abuses and sins as tend to the hurt of their countrie and Common-wealth or to the damage and hindrance of particular subiects for
so should they go no further thē they haue ciuill policie for their guide Heathen Magistrates for their examples and consequently bring vpon their religion the imputation of a meere policie as being both inlarged and bounded with the same libertie and limits but also by shewing the like care and zeale in suppressing and punishing those sinnes of impietie against the first table which are directly committed against the Maiestie of God himselfe of which nature is idolatrie and superstition vaine swearing cursing and periurie prophanation of Gods Sabbaths and such like And so shall they moue the Lord in mercie to look vpon vs to put vp his sword of vengeance which hath been long drawne against vs and to pull backe his punishing hand which a great while hath lien heauie vpon our land by vnusuall sicknesse pestilence and famine and contrariwise to stretch foorth his hand of mercie and goodnesse whereby his blessings and bountifull benefits shall be not only continued but also inlarged and increased both vnto vs and our posteritie So also shall they gather vnto themselues certaine assurance 1. Sam. 2.30 that thus seeking the aduancement of Gods glory the Lord will also honour them and make their name glorious in the sight of the people vnto all posteritie and also that ruling for God in this life they shall raigne with him in euerlasting glorie in the life to come The which mercie the Lord our God vouchsafe for his Sonne our Sauiour Iesus Christ his sake to whom with the holy Spirit three persons and one God infinite in all perfection be ascribed all honour and glorie both now and euermore Amen FINIS A DISSWASION FROM THE SIN OF DRVNKENNES CHAP. I. The occasion of this Treatise AMong many other the excellent gifts §. Sect. 1. Godly discretion necessarie in a good Minister which are required in Gods Ministers to make them compleate and fit for the worke of their Ministerie I haue alwaies thought that spirituall iudgement and discretion deserueth to bee placed in the formost ranke as being an ornament of rare excellencie to beautifie all the rest and as it were Lord high Marshall in the field of vertue which marshalleth and rangeth all other vertues and graces in their fit places so as they may bee most seruiceable vnto the great Commander the Lord of hosts and most profitable for the Church Hereby the man of God being inabled by other gifts and graces as learning zeale pietie and the rest for the worke of the Ministerie is fitted to vse these his abilities to his best aduantage which otherwise would bee vnprofitable and often times rather hinder then further the end of his labours For the Minister of God is the Lords spirituall watchman and therefore it is not enough for him to sit in the watch-tower and to descrie all commers but hee must haue spirituall discretion to discerne friends from enemies and of enemies which are to bee contemned as weake and impotent and which to be incountred as being dangerous and pernicious He is the spirituall Physition of the Church and therefore he must not onely haue skill to make good medicines but also spirituall wisedome to fit these medicines according to the nature and qualitie of his patients diseases He is the Steward of the familie and therefore he must not only haue a liberall hand to giue food to all his fellow seruants but he must also discreetly distribute vnto euery one their portion in fit time and season He is the Lords Gardener and therefore he must not only haue knowledge to discerne betweene flowers and weedes but also discretion to distinguish of times and seasons when it is fit to pull vp the weedes or to let them grow otherwise he shall either pull vp the flowers with the weeds or leauing the roote behinde spend his labour in vaine In a word he is Gods Oratour and Ambassadour vnto his people and therefore hee must not onely be furnished with wise instructions but also he must haue spirituall wisedome and discretion to deliuer his message in season and to haue respect vnto circumstances of time occasion persons and place And this is that speech which the Wise man so much commendeth Prou. 25.11 Prou. 25.11 A word spoken in his place or fitly and in season is like apples of gold and pictures of siluer that is precious and delightfull sweete and profitable It is not therefore sufficient for the well discharging of the worke of the Ministerie that we are able to speake a word of comfort vnlesse we haue discretion to vtter it in time of neede for the raising vp of those who are cast downe and for the refreshing of the faint and wearie for this were nothing else but to giue a potion to a healthie man and to lay a soueraigne plaister vpon the whole skinne It is not enough that we are Bonarges the sonnes of Thunder to bruise and batter stonie hearts and beate downe sinne by denouncing Gods fearfull iudgments if we doe not applie our speech to persons and times and inueigh against those sins with which the people vnto whō we speake are most tainted and corrupted The sinnes of the times ought to be reproued For if speaking to the people we declaime against the sins of the Magistrates or preaching to Englishmen we inueigh against the peculiar sins of the Turkes or Indians or reprehend prodigalitie among the couetous or pride amōg the sordidous or superstitiō among the prophane and irreligious this is not to reprooue but to backbite sinne to fight valiantly in the absence of the enemie and with a strong arme to beate the aire and to contend against a shadow which may spraine a ioynt and for reward mooue scornefull laughter rather then admiration of any true valor yea in truth this is nothing else but to nourish vice with the milke of vertue by religious reproofes to strengthen men in their sins and to make them flatter themselues with a conceit that they are sufficiently vertuous when they are not alike vicious to other men and to lie securely wallowing in those sinnes which are extreme and contrarie to those which are reprooued The consideration whereof made mee who am bound in conscience of my calling to speake and write against sinne and wickednesse to ponder with my selfe what sinnes were most fit to be spoken against as needing in our times and countrie most reproofe and after some deliberation I resolued to inueigh against that beastly sinne of reasonable creatures the sinne of drunkennesse that as much as in me lieth I may disswade all men from this vice which darkeneth the light both of nature grace bringeth vpon the eye of the vnderstanding a temporarie blindnesse and so yeelds men ouer vnto Satan to be led as it were blindfold into all manner of sinne and wickednesse In which argument I hope I shall not spend my time vnprofitably § Sect. 2. Drunkennes aboundeth in our land seeing in our daies this vice more
as anger is cosen germane to madnesse so drunkennesse is a cohabitant and as much as it is better then madnesse because it is of shorter continuance so much it is worse in regard that it is voluntarie for whereas madnesse thrusteth in by violence this is willingly intertained CHAP. III. That the drunkard sinneth hainously against God ANd well doth the vice of drunkennesse deserue to be thus condemned both of God and men §. Sect. 1. The hainousnes of this sinne of drunkennesse and the manifold euils which it containeth seeing it hath in it all respects of euill both the euill of sinne and also the euill of punishment The euill of sinne both as it is in it selfe sinfull and also as it is the cause of other sinnes It is in it selfe sinful as may appeare by a threefold relation which it hath to diuers obiects for the drunkard grieuously sinneth 1. against God 2. against his neighbour 3. against himselfe And of these I will speake seuerally in handling whereof it is not to be expected that I should obserue a distinct proprietie in referring particulars to their generall heads for as much as manie of them are coincident one with another and in a diuers relation may diuersly be referred onely I thought good to propound this diuision that wee may proceed in some order First then the drunkard grieuouslie sinneth against God and that in diuers respects §. Sect. 2. 1. The drunkard grieuously sinneth against God Phil. 3.19 First by committing against him one of the worst kinds of Idolatrie in that he maketh his bellie his god as it is Phil. 3.19 Wherof it is that gluttons and drunkards are vsually called bellie-gods because they better loue it and more diligently serue it and more carefully please it then God himselfe Secondly §. Sect. 3. Drunkennes maketh men vnfit for Gods seruice therby they doe so oppresse the heart loade the stomacke and dull the spirits that they are altogether vnfit to performe vnto God any part of his worship and seruice for if the Lord will be worshipped in spirit and truth how farre are they from worshipping God aright who haue not so much as the vse of their reason and vnderstanding If more then accustomed sobrietie yea sometimes fasting and totall abstinence be required when we powre forth our soules vnto God in prayer that wee may be the better fitted for this holy action how ill are they disposed for this exercise whose stomackes are surcharged and braines distempered with wine and strong drinke If such bee our weakenesse and infirmitie that when we come fasting to the hearing of the word we are often ouertaken with drowsie dulnesse what can be expected of those whose heads are intoxicated with fumes and drunken vapours but blockish deadnesse and more then brutish drowsinesse The consideration whereof should make all Christians abhorre this vice for if it bee esteemed an odious thing that a subiect being to conferre with his Prince about important affaires should come vnto him in his drunkennes how abominable is his practise who being to come into Gods presence either to speake vnto him by prayer or to heare the Lord speaking vnto him in the Ministerie of the word is so oppressed with drinke that hee is more fit to sleepe then to heare or speake and to disgorge his stomack then to powre forth his soule before God Now these actions are not seldome to be performed 1. Thes 5.17 but they must be the Christians continuall exercise and therefore that hee may the better performe them he must obserue continuall temperance and sobrietie Thirdly §. Sect. 4. 3. They gresly abuse Gods creatures they sinne against God in the vngratefull abuse of his creatures for whereas the Lord hath allowed vnto them a large portion and bestowed vpon them his gifts with a bountiful hand to the end that hereby he may mooue them to loue serue and praise him with greater cheerefulnesse they contrariwise abuse these benefits to surfetting and drunkennesse whereby they dishonour God destroy their bodies and soules whollie disable themselues for Gods seruice and are altogether fitted for the seruice of sinne and Satan And thus drunkards sinne directly against the Maiestie of God himselfe The which their sinne is fearefullie aggrauated by the circumstance of time if they then continue in drunkennesse and voluptuous excesse when the Lord by his iudgements and afflictions either threatned or inflicted vpon themselues or their neighbours or the whole Church and common wealth doth call them to fasting mourning and humiliation And this the Lord condemneth in the people of Israel Esa 22.12.13 Esa 22.12.13 And in that day the Lord God of hosts did call vnto weeping and mourning and to baldnes and girding with sackecloth And behold ioy and gladnes slaying oxen and killing sheepe eating flesh and drinking wine eating drinking for to morrow we shal die So Amos 6.6 Amos. 6.6 They drinke wine in bowles and anoint themselues with the chiefe oyntments but no man is serie for the affliction of Ioseph CHAP. IIII. That the drunkard sinneth grieuously against his neighbours and that both publikely and priuately BVt as the drunkard sinneth against God § Sect. 1. How the drunkard sinneth against his neighbours and against the Common-wealth so also against his neighbours and that both generally against the whole Church and common wealth and particularly against priuate persons He that is giuen to this sinne of drunkennes sinneth against the common-wealth in that he so disableth himselfe that he cannot performe any good seruice to his countrie for a drunkard can neither bee good Magistrate nor good subiect seeing hee cannot rule others that cannot rule himselfe nor yet manage well the sword of iustice seeing oftentimes he is so besotted and depriued of the vse of reason that hee can put no difference betweene the sword and the scabberd betweene the innocent and offenders And therefore not vnfitly did the poore woman who had receiued an vniust sentence from Philip King of Macedon in the time of his drunkennesse make her appeale and being demanded to whom shee appealed seeing hee was supreme Iudge I appeale said shee from thee vnto King Philip when he is sober And as he cannot rule so he cannot obey for when the drunkard is scated vpon the ale bench and hath got himselfe betweene the cup and the wall he presently becommeth a reproouer of Magistrates a controller of the State a murmurer and repiner against the best established gouernment and such an insolent pride and ouerweening conceit of his wisedome doe the spirits of wine and strong drinke infuse into him that hee thinketh a whole Court of Parliament may more easilie erre in their long deliberated decrees then he in his present and rash verdict Plutarch Apotheg To this accordeth Plutarchs storie of certaine young men who hauing bitterly inueighed against King Pyrrhus when they were amongst their cups were for this offence brought before him and when
dearest children of God are not priuiledged from them nor any other pardonable sin but onely from the cōtinuing and liuing in them Againe these faithfull seruants of God did not often fall into this sin of drunkennes for Noah fell into it but once and that as it seemeth vpon ignorance because hee did not know the propertie and operation of wine the vse whereof himselfe inuented whereby hee was also the more easilie ouertaken as being ouerioyed when he tasted such excellent fruites of his owne labours And Lot was but twice ouertaken and that by the allurement of his owne daughters to which he was more apt to giue eare because their hearts being oppressed with griefe for the destruction of Sodome the losse of his goods and suddaine death of his wife he tooke more libertie in the vse of these creatures for their comfort and refreshing So that howsoeuer these holy men were ouertaken once or twice with drunkennesse yet they were no drunkards for we must put a difference betweene those who fall into this sinne through infirmitie and those who make it their vsuall practise and consequently these examples serue no better for their excuse who liue and continue in this vice then Peters once denying of his master excuseth them who make a totall and finall apostasie from Christ and his true religion Againe §. Sect. 12. Drunkards abuse the Scriptures let these men know that they horribly abuse the Scriptures when as they harten themselues in their sinnes by the example of the faithfull who haue fallen into the like for the spirit of God hath purposely recorded their slips to shew humaine frailtie that we may not rest vpon our owne strength and Gods infinite mercies in pardoning these grosse offences of his seruants that those who through infirmitie fall into the like sinnes may not despaire of his goodnesse but receiue some refreshing for their fainting soules And finally that wee may bee stirred vp with more care to watch ouer our owne hearts and seeing their falles who haue gone before vs may turne aside from these slipperie places or more warilie looke to our owne footing lest we also slipping come to the like downe-falls There is no Pilot in his right wits when hee seeth sea-markes purposely set to giue warning of rockes sands and shelues whereupon others haue made shipwracke will take occasion thereby to runne his ship vpon them but rather will imploy all his care and skill that by auoiding them he may escape the same danger let vs therefore follow the like practise and seeing these examples are recorded for our learning that hee who thinketh he doth stand may take heede lest hee fall 1. Cor. 10.12 let them not make vs more securely to goe forward in our sinnes but rather mooue vs to worke out our saluation with feare and trembling as the Apostle exhorteth Phil. 2.12 Phil. 2.12 CHAP. IX The greatnes of their sinne who purposely make others drunke ANd thus haue I not onely shewed the hainousnes of this sinne of drunkennesse §. Sect. 1. The greatnesse of this sinne who make others drunke on set purpose but also haue pulled away from it such couerings of excuses vnder which men labour to hide it and so haue laid open the filthie nakednesse of this vice to the publike view that those who are not addicted thereunto may the more detest it and that those who haue been ouertaken with it may bee mooued seriously to repent for that which is past and for the time to come constantly resolue to leaue and forsake it as being to God odious hurtfull and iniurious to their neighbours and to their owne bodies and soules most pernitious Now for conclusion of this treatise we are briefly to shew that as it is a great sinne to liue in this vice ones selfe so it is no lesse grieuous in the sight of God to be guiltie of anothers drunkennesse In which respect many in our daies fearfully offend Some delight in others drunkennesse and that in a diuers manner for some take delight to see others drunken and make a sport and may-game of their neighbours sinne as though it were fit matter to moue laughter to see God dishonored his name blasphemed his creatures abused and to behold our neighbours nakednesse and as it were from a man transformed into a beast yea in truth in a farre worse condition both in respect of his present state and future danger in that he taketh a readie course to runne headlong into hell It would bee accounted barbarous inhumanitie for a man to laugh and delight himselfe when hee beholdeth another running vpon his swords point or casting himself downe from a high rock or fallen into the fire what therefore is it but horrible impietie to solace a mans selfe in anothers sinne whereby hee is laid open to Gods fearefull iudgements and indangered to suffer eternall torments in the fire of hell Others there are who doe not onely take pleasure in seeing the drunkennesse of their neighbour § Sect. 2. Some vse all meanes to help forward others in drunkennes but also helpe him forward in this wicked course and that both by alluring inticements and also forcible constraint They allure them by giuing them bad example by drinking vnto them in shew of kindnes requiring of them that by imitation they will returne a pledge of the like loue by chalenging them to expresse their loue and honourable respect to their absent friends by drinking carouses to their health and lastly by liberall spending they care not how much for the procuring store of the choisest wines and most inticing drinkes for vnto such a height of wickednesse are men come in these our times that though the wofull teares and pitifull complaints of their poore brethren cannot wring from them one penie for the reliefe of their extreme want or so much as a peece of bread to satisfie their hunger and sustaine their liues yet are they open handed and prodigally liberall in spending their money to make their neighbours drunke that so they may make themselues merrie in beholding their nakednesse But this will make a fearfull reckoning at the day of iudgement when God and their owne consciences shall accuse them of their gracelesse mispending the Lords talents by pinching the hungrie to pamper the full by withholding drinke from the thirstie to make others drunke with too great abundance by denying a penie to the poore needie vnlesse it bee squized out of them by authoritie whereas they are willing prodigally to spend shillings and pounds in these wicked abuses which tend to Gods dishonour and the destruction of their neighbour But howsoeuer this is a high degree of sinne §. Sect. 3. Some compell others to drunkennesse yet there are others in these wretched times who climbe a step higher on this ladder of wickednesse For taking pleasure to see others drunke they do not only allure them to take more then they should but also force and
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
assault and encounter the spirit and the fruites thereof Gal. 5.19 Gal. 5.19 The workes of the flesh are manifest which are adulterie fornication vncleannes wantonnes The which corruptions wee are especially commanded to mortifie and subdue Col. 3.5 Col. 3.5 Mortifie therefore your members which are vpon earth fornication vncleannes the inordinate affection and euill concupiscence 1. Pet. 2.11 And not without great cause are we to imploy our chiefe strength in mortifying and subduing these filthie lusts of the flesh seeing as the Apostle telleth vs they fight against our soules and therfore if we doe not incounter them they will assault vs if wee doe not master and ouercome them they will surely giue vs a shamefull ouerthrow they are fruites of the flesh and notable signes of vnregeneration which stoppeth the entrance into Gods kingdome for except we bee borne againe wee shall not enter into the kingdome of God Ioh. 3.3 Ioh. 3.3 And as they dispossesse vs of our heauenly patrimonie so they enter vs into the certaine possession of the hellish inheritance for they who walke after the flesh in fulfilling the lusts thereof they are not in Christ Rom. 8.1.13 and consequently haue not escaped condemnation yea whosoeuer liue after the flesh they shall die euen the spirituall death of bodie and soule If therefore wee would not march in the rancke of the vnregenerate and fight vnder the conduct of the flesh whose victorie is our vtter ouerthrow and destruction if we loue eternall life or feare euerlasting death and condemnation in the hellish torments let vs not nourish these filthie lusts but vse our best meanes and imploy our strongest forces and most earnest endeuours to mortifie and subdue them CHAP. IIII. That the fornicatour sinneth many waies and first in respect of God THe fourth reason to restraine all men from the sinnes of fornication and vncleannes §. Sect. 7. That the sinnes of vncleannes are hainously euill is because they are hainously euill there being no respect or relation of euill to bee named which is not coincident and inseparably ioyned with these vices For whereas all kinde of euill may be reduced to two heads as being either the euill of sinne or the euill of punishment this sinne of fornication compriseth them both like an euill yet fruitfull tree bearing both the sommer fruite of sinne and the autumne and after fruite of punishment First that it is out of measure sinfull it may hereby appeare in that it is not only in it selfe a grieuous sin but also like a wicked mother onely fruitfull in wicked and monstrous births it bringeth forth many other kindes of wickednesse which resemble the parent in their malignant nature and qualitie so as they may be easily knowne to be of her ofspring and progenie The grieuousnes of this sinne being simply considered in it selfe is hereby manifest in that whereas there is but a threefold relation of sinne either as it is committed against God our neighbour or our selues this sinne alone comprehendeth them all and that in many and almost innumerable respects First the fornicatour grieuously sinneth against God §. Sect. 2. The fornicator sinneth against God by dishonoring him directly and immediatly when as professing himselfe a Christian and consequently one of Gods familie he by polluting and defiling his bodie dishonours his Lord and father for if mortall men who stand vpon their credit doe count it a great iniurie and disgrace to themselues when as a seruant of their familie is defiled and much more when their owne daughters are polluted with filthie whoredome then how much more doth the Lord detest this vncleannes which redoundeth to the dishonour of his holy name when as it is committed not onely by a common subiect vnder his dominion but by a speciall seruant of his familie yea by such as would be reputed in the number of his children And this was a principall argument which aggrauated the filthinesse of Sichem and Ammon Gen. 34.7 2. Sam. 13.12.13 because they committed this villanie or follie in Israel that is in the Church and familie of God which in a peculiar manner he had chosen and sanctified vnto himselfe and this also made Dauids grieuous sinne much more hainous because being committed by him who had professed and approued himselfe to be the seruant and sonne of God it greatly tended to Gods dishonour in that it caused the enemies of his trueth to blaspheme as appeareth 2. Sam. 12.14 2. Sam. 11.14 Secondly §. Sect. 3. Secondly the fornicator offendeth God by resisting his vvill the fornicatour sinneth grieuously against God by resisting his reuealed and knowne will for the Lords will is that being sanctified we should abstaine from fornication and that euery one should know how to possesse his vessell in holinesse and honour and not in the lust of concupiscence as the Gentiles which know not God 1. Thes 4 3. as appeareth 1. Thes 4.3.4.5 It is the will of God that wee should bee prepared as pure brides for his sonne Christ Ephes 5.27 not hauing any spot or wrinckle holie and without blame Yea so far off shuld we be from defiling of our bodies Ephes 5.3 by committing these sins of vncleannesse that hee would not haue vs so much as to defile our tongues by once naming of them with the least approbation or delight Whosoeuer therefore perpetrate and commit these works of darkenesse they contumaciouslie resist the will of God the which their rebellion is so much the more intollerable because they disobey the Lord to obey their owne filthy lusts and rebell against their supreme Soueraigne to pleasure and gratifie their slauish base and brutish affections Thirdly §. Sect. 4. 3. Fornicators sinne against God by subuerting mariage which is his own ordinance whoremongers sinne hainouslie against God by subuerting and destroying marriage which is Gods holy ordinance instituted by the Lord himselfe in Paradise that it might be the only lawful meanes of propagating his Church and people and to preserue them from being defiled with filthie lusts and inordinate concupiscence For they who spend their strength vpon harlots Gen. 2 24. Mal. 2.15 1. Cor. 7.2 disable themselues for lawfull marriage they who loue the stewes loathe the mariage bed and if the heart be inueigled with the inticing allurements of filthie strumpets they will neuer desire a lawfull wife but the mariage yoke vnto such is an intollerable burthen Qui amant agrè sibi serunt vxorem dari inquit Comicus and they seeme to themselues to indure a miserable thraldome and to bee depriued whollie of their libertie when as being inseparablie ioyned with a yokefellow they are restrained from running into lawlesse licentiousnesse And because they are in loue with their spirituall diseases of vncleannesse therefore they hate the cure and abhorre marriage the remedie of their sinne §. Sect. 5. Fornicators sin against euery person in the Deity and first
not goe single but by couples into hell §. Sect. 2. Fornicaion in some respects more hainous then either thest or murther Whereby it appeareth that howsoeuer this sinne is but lightly esteemed and turned into a iest amongst wicked men yet in this and some other respects it is worse and more pernicious to our neighbour then either theft or murther and oftentimes more vncomfortable to our owne consciences it exceedeth these euen in theft for the thiefe onely strippeth the bodie but the fornicator spoileth the soule of his chiefe ornaments puritie and chastitie the thiefe taketh away momentanie riches which oftentimes doe the owner little good and sometimes much hurt when as they through abuse become the mammon of iniquitie and furtherances in sinne but the fornicator robbeth his neighbour of Gods graces a good conscience cleannes of heart puritie of body and soule and finally of the assurance of his saluation And so also he exceedeth the murtherer euen in the act of murthering for the murtherer inflicteth deepe wounds in the bodie the which sometimes may be cured and healed by earthly meanes but the fornicator grieuouslie woundeth both his owne soule and the soule of his neighbour which no worldly thing can cure but onely the soueraigne balme of Christ Iesus his precious blood the murtherer whē he hath done his worst doth only kil the body in the meane time he who is killed being a faithfull Christian is neuer the worse because this temporarie death is but a passage into life eternall but the fornicator destroyeth the bodie and soule of his neighbour eternally by drawing him into sinne the wages whereof is euerlasting death vnlesse it bee preuented by hartie and vnfained repentance Rom. 6.23 yea and which is more horrible and vnnaturall he with the same blow also murthereth himselfe The murtherer inflicteth onely the euill of punishment the which poyson the Lord so tempereth with his gifts and graces that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases but the fornicator inflicteth the euill of sinne which without repentance is accompanied with eternall condemnation And in this respect also this sinne of whoredome is most vncomfortable §. Sect. 3. The sinne of vvhoredome most vncomfortable and destitute of all peace of conscience for whereas they who commit other sinnes sinning alone may also repent alone and vpon the assurance of their true conuersion may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour the fornicator euen after himselfe hath repented of his sinne can not but be exceedingly troubled and turmoiled in his mind when as his conscience shall tell him that by his lust and vncleannes he hath brought others through his wicked fellowship into the same sinne and condemnation in which state they still remaine without repentance or at least hee their companion in wickednesse is not assured that they also accompanie him in his true conuersion But as the fornicatour sinneth against his copartner in vncleannes § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled so also against others as namely against his owne and his companions parents and neere friends first because this filthinesse causeth a tainter in the blood and with the staine thereof bringeth some blemish vpon their name though they be innocent of the fault The which so much incensed Iacobs sonnes for the deflouring of their sister because the shame thereof redounded not only to her selfe but to her father and friends for so it is said that they were grieued and very angrie because this villanie was committed in Israel Gen. 34.7 and because Sichem had lien with Iacobs daughter And this was the cause why the high Priests daughter playing the harlot was by the law of God to be burnt with fire because by her whoredome she had polluted her father as it is Leuit. 21.9 Leuit. 21.9 And secondly in that hereby robbing their children or friends of grace vertue and that chiefe ornament of chastitie they also depriue their hearts of all true ioy and sound comfort which they otherwise might haue had of them when as being priuie to their sinne they cannot looke vpon them without shame and blushing nor acknowledge them for their owne vnto others lest they may seeme to haue some interest in their faults So also they sinne grieuously against their owne children begotten in fornication and that before they are borne § Sect. 5. The fornicator sinneth against his owne children begotten in fornication and afterwards for they ingraine them in the deepe die of their sinne which wil neuer be washed out although it may be couered with their vertues and brand them with the infamous marke of bastardie before they breathe the aire They make the poore infant beare the punishment of their sinne euen whilest it selfe is borne in the mothers bellie and before it hath any name giuen it they intitle it to the infamous surname of a base bastard They also rob it of their owne loue not for any faultines in the childe but for the guilt of their owne sinne in which respect whilest it is in the wombe the mother wisheth that it may bee a false conception and abortiue and the father that it may neuer liue to see the Sunne When it is borne they are readie to thinke that when it crieth it proclaimeth their sinne and when it beginneth to speake they blush for shame when they heare themselues called vpon by the sweete names of father and mother because thereby their sinne is called to remembrance And as they do communicate to their poore children the shame and punishment of their faults so also their sinnes and corruptions themselues for they poison them in the bud and the fountaine of generation being defiled with filthie lust and vncleannes polluteth also the streames which issue from it so that it is no rare thing to see such children resemble their parents in their vnchast manners more then in their face and countenance All which iniuries they recompense by shewing themselues more iniurious for as they hated them in the birth so they neglect them commonly in their growth and make amends for their sinfull generation with giuing vnto them loose and prophane education whereby they grow in their corruptions faster then in the stature of their bodie And yet this is not halfe the mischiefe which they do vnto them for besides all this as much as in them lieth they exclude them out of the couenant of grace and blot them out of the number of Gods people and family the which the Lord will haue procreated and increased with a holie seede Matth. 2.15 whereas they remaine polluted being the children of fornication and vncleane seede of vncleane parents 1. Cor. 7.14 And if at all they bee admitted into the outward couenant and receiue the seales thereof it is not for their parents sake if they continue in their sinne
but because they are borne and brought vp in the bosome of their spiritual mother the Church which imparteth vnto them some title and interest vnto her holinesse A notable place wee haue to this purpose in the booke of Wisedome Wisd 3 16.17 where many of these euils are expressed Chap. 3.16 The children of whoremongers shall not be partakers of holy things and the seed of the wicked bed shall be rooted out 17. And though they liue long yet shall they be nothing regarded and their last age shall be without honour 18. If they die hastily they haue no hope nor comfort in the day of triall 19. For horrible is the end of the wicked generation To conclude they vtterly disable them to the vttermost of their power from all preferment both in the Church and common wealth for by the law of God it was enacted that a bastard should not enter into the congregation of the Lord to beare any office therein vnto the tenth generation Deut. 23.2 and both diuine and humane lawes esteeme and repute them as abiects in the familie who may not diuide the inheritance among their brethren because they are not knowne children of their father but are accounted the children of the countrie And these are the manifold euils which vncleane whoremongers bring vpon their children in which they continue till the filthinesse of generation bee cleansed in the new lauer of regeneration vntill the beautie of grace hath couered the deformitie of nature and the glorious title of the children of God hath taken away the blemish of the children of fornication and giuen them assured interest vnto all Gods benefits and to the heauenly inheritance of the holy Saints the which howsoeuer it is somewhat rare yet sometimes it commeth to passe when the Lord will magnifie the greatnesse of his mercie power and goodnesse by the vnworthinesse and miserable condition of the person whom he aduanceth CHAP. VI. That the fornicator grieuouslie sinneth against whole societies ANd thus the fornicatour sinneth against particular persons §. Sect. 1. The fornicator poysoneth the fountaine of humane societies But he also offendeth against whole societies for whereas the Lord hath giuen vnto man a naturall vertue and facultie of generation whereby his kind might be propagated and multiplied and hath ordained mariage as an honorable meanes to preserue it honest pure and holy the fornicator peruerting Gods ordinance doth corrupt pollute this generatiue facultie with his filthie lusts and impure affections and so poisoneth the issue and streames of humane societies euen in the verie fountaine and ouerturneth common honestie a chiefe ornament of mankind in the roote But that I may speake more distinctlie §. Sect. 2. The fornicator sinneth against priuate families the fornicator sinneth against all societies both priuate and publicke as first against particular families both his owne and his neighbours for he defileth them with his filthie vncleannesse and maketh them liable to Gods heauie iudgements And wheras they should be so many little Churches wherein God is worshipped and serued hee turneth them into secret stewes and polluted brothels and so hauing heat and fired them with the fire of his filthie lust hee hereby also inflameth the fierce wrath of God which shall burne and consume them to their destruction Iob 31.9 As appeareth Iob 31.9 If my heart hath been deceiued by a woman or if I haue laid wait at the doore of my neighbour c. This is a wickednesse to be condemned yea this is a fire which shall deuoure to destruction and which shall roote out all mine increase For although they multiplie their whoredomes their seede shal not be multiplied both because Gods curse pursueth these vncleane coniunctions according to that Hos 4.10 Hos 4.10 They shall commit adulterie and shall not increase With which agreeth the saying of the sonne of Syrach chap. 23.25 Eccles 23.25 The children of the harlot shall not take roote and her branches shal bring forth no fruit And also because by their often whordoms they disable thēselues for lawful generation for hauing lauishly sowne their corne in strange fields they haue nothing remaining but chaffe for their owne soile Or if their familie be increased by such vncleane whoredomes they commonly prooue fire-brands in the house and like Abimelech become wicked instruments Iudg. 9.5 which bring the whole posteritie to ruine and destruction Secondly §. Sect. 3. Fornicators sin against the Church they sinne against publicke societies and that both the Church and Common-wealth They sinne against the Church by hindring as much as in them lieth the propagation thereof for whereas the Lord hath ordained that the Church should bee increased by an holie seede borne in lawfull matrimonie as appeareth Mal. 2.15 Mal. 2.15 their posteritie is a basterdly broode polluted with vncleannesse euen in their generation Deut. 23.2 which by the law of God might not come into the congregation and answerablie are excluded out of the number of the inuisible Church vnlesse the Lord extraordinarilie to shew the riches of his power and goodnesse doe with his word and spirit sanctifie and cleanse them from the impurity of their conception and so admit them into the number of his holy people The which as it cānot be denied but that it is in some measure the state and condition of all the posteritie of Adam so must it also be granted that it is verified in the children of fornication in an extraordinarie and peculiar manner So also they sin against the countrie and common-wealth §. Sect. 4. Fornicators sin against the countrie and common-wealth first by polluting it and by robbing it of good and honest citizens For families being defiled the commonwealth cannot be cleane seeing they are the roote from which it springeth the priuate Seminaries wherby the large orchard of the State is stored and furnished and as it were the particular members of this great bodie If therefore the bud and blossome bee blasted and corrupted in the familie they will hardly euer bring forth good fruite in the common-wealth if the roote be poisoned the tree cannot flourish and if the particular members be rotten and full of corruption the bodie cannot be whole and sound Besides as they defile the common-wealth with sin so they make it grone vnder the heauy waight of Gods iudgements for as the Prophet speaketh because of the fornications of the people the land mourneth Ier. 23.10 neither tasting of any of Gods gratious benefits whereby it might be nourished nor clothing it selfe with her beautifull fruits as it were with her kingly coate of diuers colours but sitteth in the darke desolate and forsaken being depriued of the comfortable beames of Gods fauour which should ripen all her hopes Yea and as it maketh the countrie liable to priuatiue iudgements so also to positiue plagues and punishments as wee may see by manie examples When Sodome and Gomorah were heated with lust like a
maligne his person must bee exposed to all dangers in reuenge of her quarrell That I may say nothing of his continuall hopes feares despaire griefe ielousies quarrels truces wherewith he is no otherwise tormented then if hee were daily vpon a torturing rack sauing that himselfe chuseth his tormentor and voluntarily indureth this hellish punishment In which respect this sinne of vncleannes is by one compared to an infernall fire Hierom. O ignis infernalis luxuria cuius materia gula c. whose matter or nourishment is gluttonie and drunkennesse the flame burning lust the sparkles corrupt speeches and filthie communication the smoke infamie and disgrace the ashes vncleane filthinesse and the end hell torments Neither are base and effeminate men onely subiect to this tyrannical slauerie but euen the most strong and valiant §. Sect. 6. That the most vvise and valiant become slaues to their harlots being first conquered vvith their owne lusts the wisest and best qualified are in no better case when they haue giuen themselues ouer to bee ruled with their filthie affections for to say nothing of the thrice valiant Hercules who hauing vanquished many monsters was afterwards made through the violence of his lusts a base slaue to Omphale and changed his club and lions skinne into a spindle and distaffe receiuing his worke by taske among her maides nor of Sardanapalus the great king of Assyria who was so basely inthralled with his lusts that he vsed to weare womens apparrell and to spinne amongst his harlots the Scriptures themselues doe offer vnto vs two notable examples the one of the strongest the other of the wisest amongst meere men who being first made slaues to their owne lusts were afterwards subiected in the basest thraldome vnto their concubines and harlots The strong Sampson who with the iaw bone of an asse slew a 1000. men was so basely deuoted to the harlot Dalilah that when he was bewitched with her allurements he could not conceale from her his chief secret which imported him no lesse then his life though he had often experience of her treacherie falsehood And Salomon so much admired for his wisedome was so besotted vpon his wiues and concubines that they withdrew his heart from God who had inriched him aboue all other with his gratious benefits and inticed him to ioyne with them in their grosse idolatry So that no strength is able to incounter the violence of these fleshly lusts no wisdome can priuiledge men from being deluded and abused with the cunning wiles of these filthie harlots Thirdlie §. Sect. 7. God punisheth the fornicators bodie vvith lothsome diseases God punisheth the fornicator in his bodie with grieuous sicknesses and lothsome diseases for so wisely hath he ordred it by his wisdome and prouidence that they who who will taste the honie of this sinne shall also feele the sting of punishment for it spendeth the vitall spirits consumeth and extinguisheth the naturall heate and moisture which are the onely preseruers of health strength and life whereof followeth the corruption of the blood dissolution of the sinewes rottennes of the marrow aches in the ioynts cruditie in stomacke paine in the head lamenesse in the limnes gouts palsies and innumerable diseases Besides all which naturall and ordinarie sicknesses and infirmities the Lord hath of late punished this sinne with that most lothsome and desperate disease which is so odious euen to carnall men that all nations are ashamed to owne it whereof it is that it is diuerslie called by diuers people as the Neapolitan Indian and French disease which was neuer heard of in the daies of our ancestours till men in an vnusal manner multiplying their filthie lusts the Lord not much aboue an hundred yeeres-since brought vpon them this vnusuall punishment which is now growne almost as common as the sinne The consideration whereof should mooue all-men whose liues are more deere vnto them then their lusts and whose health and strength is more valued then a short and brutish pleasure to leaue this sin and loath these harlots who in this respect may not vnfitly bee compared to sweete but poysonous potions which delight in the taste but kill in the disgestion or vnto bandogs sauing that these hurt by fighting they by fauning these wound with biting they with kissing and wanton dalliance Or like the Iuie which whilest it seemeth louingly to imbrace the tree adioyning sucketh from it the naturall sap and moisture and so causeth it to rot and perish Lastly §. Sect. 8. God punisheth fornicators in their posteritie as the Lord punisheth this sinne in the fornicators themselues in regard of their owne person so also in respect of their posteritie As sometimes he punisheth them with barrennesse whereby their offpring is vtterly cut off and as it were dried in the spring according to the saying of the Prophet Hos 4.10 They shall commit whoredome and not increase Hos 4.10 Sometimes he visiteth the sinnes of these fornicators in their vncleane issue and pulleth them vp as soone as they begin to take roote because such pernicious weedes are not fit to cumber his Church or common-wealth In which respect Iob calleth whoredome a sire which deuoureth to destruction Iob 31.12 and wholly rooteth out a mans increase With which accordeth the saying of the sonne of Syrach namely that the harlots children shall not take roote nor her branches bring footh fruite Eccles 23.25 And if they liue and continue vpon the earth the Lord commonly giueth them ouer to patrizate and follow the father in his sinnes so as vsually the whorish issue may bee no more easily knowne by resembling their parents in their face and countenance then in their leaud liues and vnchaste conuersation CHAP. XI Of the spirituall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which are inflicted vpon fornicators §. Sect. 1. God subiecteth fornicators to his fierce vvrath besides which the Lord imposeth vpon them many spirituall iudgements as first he subiecteth them to his wrath and heauie displeasure as the Apostle witnesseth Ephes 5.3.6 where he saith Ephes 5.3.6 that for these sinnes of fornication vncleannesse and such enormous crimes commeth the wrath of God vpon the children of disobedience and therefore it behooueth vs to mortifie these earthly lusts Col. 3.5.6 as he exhorteth vs Col. 3.5.6 that we may not incurre the heauie displeasure of our dread Lord and Soueraigne for if we feare to prouoke against vs the iust wrath of an earthly prince because in the light of his countenance is life Prou. 16.14.15 and 20.2 and his fauour is as a cloud of the latter rame whereas contrariwise the feare of a king is like the roring of a lion and his wrath is as the messengers of death then how much more should wee auoide those sinnes which prouoke the heauie wrath of the king of kings whose voice is like the dreadfull thunder and whose wrath causeth death eternall of
of 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
when the verie looks offer a parly and promise a yeelding before the assault Secondly §. Sect. 2. Of Modestie shevved in vvords and speech this modestie appeareth in the words and speech and that in sober and discreete silence or else in still peaceable and pure communication whereas contrariwise continuall babling loude and clamarous speech are made by the wise man the ensignes and badges of an harlot Prou. 7.11 Shee is still babling and loude Prou. 7.11 whose feete cannot abide in her house And the Apostle describing the wanton widdowes saith that they are pratlers and busie bodies speaking things that are not comely 1. Tim. 5.11.13 1. Tim. 5.11.13 But especially ribald and filthie communication is to be auoided of al those who haue a desire to preserue their chastitie for as the Apostle saith euill words corrupt good manners 1. Cor. 15.33 and the wanton tongue being set on fire by hell as it inflameth a mans owne heart with lust so with this rotten and contagious speech it infecteth the standers by and corrupteth their harts with vncleane desires Hence it is that these filthie speeches are in the Scriptures so straightly forbidden Ephes 4.29 and 5.4 Ephes 4.29 Let no corrupt communication proceede out of your mouthes but that which is good to the vse of edifying ihat it may minister grace vnto the hearers And 5.4 he requireth that filthinesse Col. 3.8 foolish talking and iesting which are things not comely should not bee so much as named among Christians Neuerthelesse the Gallants of the world who take vpon them the name of Christ make this filthie communication and these scurrilous iests the common exercise of their wit and the musicke of their mirth Thirdly §. Sect. 3. Of modestie in our gestures and behauiour this modestie is also to be shewed in our gestures and behauiour which ought to be graue and sober and not any way sauouring of vaine lightnes and lasciuious wantonnesse The which as they are the fruites of a polluted heart and the flames which issue from the hidden fire of lust so also doe they nourish the roote from which they spring and redouble the heate of carnall concupiscence kindled in the heart Among these wee may especiallie number wanton dancing and lasciuious kissing and imbracing All which I distinguish by their epithets Dancing because I cannot see how any of them may simply bee condemned for seeing wee reade of holy and honest dancing vsed by holy men and women when they reioyced before God in the fruition of his benefits as Dauid before the Arke 2. Sam. 616. Exod. 15. Miriam and her companions after the Egyptians were destroied in the red sea the daughters of Shiloh at their yeerely feast Iudg. 21.19 which they kept vnto the Lord the women of Israel after the ouerthrow of the armie of the Philistims 1. Sam. 18.7 Eccles 34. and seeing the holie Ghost himselfe telleth vs that as there is a time to mourne so also there is a time to dance I see no reason but that now vpon the like occasion and with the same holie affection it may lawfully be vsed to expresse our reioycing cheare the mind and exercise the bodie as well as musicke or any other such like pastime and recreation But as for that light wanton and lasciuious dancing betweene men and women which is too too common in these times wherein they vse one towards another all manner of inticing gestures and sometimes wanton and obscene behauiour seruing as the bellowes to inflame lust the which in a wicked proportion they sit to as light lasciuious musicke it is no better thē Venus reuels which effeminate and corrupt the mind making it fit for vncleane desires and for all manner of vnlawfull lusts and therefore carefully to be auoided of all those who haue any desire to preserue their chastitie The like also may be said of kissing and imbracing Kissing and imbracing Gen. 27.27 and 29.11 and 33.4 Exod. 18.7 2. Sam. 19.39 Luk. 7.38.45 Act. 20.37 Rom. 16.16 Gen. 46 29. Eccles 3.5 which are not to be condemned if they doe not proceede from an heart polluted with lust but are vsed after a ciuill and honest manner to expresse our loue one to another seeing they haue been alwaies in vse amongst the faithfull in all ages as testimonies of mutuall loue which may bee free from all wantonnesse and lasciuiousnesse seeing in former times they haue been vsed betweene man and man and in our owne times by parents to their little children And therefore they are onely to be auoided in wanton dalliance betweene those who are light and lasciuious when as they are not vsed for ciuill curtesie or to expresse pure and vndefiled loue in due and seasonable time but rather to inflame the heart with lust and to expresse the inward vncleannesse of the minde in which case this neere approching and these impure touches Prou. 7.13 and lasciuious dalliance are as like to inflame impure hearts with burning concupiscence as the sparke of fire to inflame flaxe or gunpowder when they are ioyned together Lastly modestie is to bee shewed in apparrell §. Sect. 4. Of modestie in apparrell and outward deeking 1. Tim. 2.9 and in the decking and adorning of the bodie after a graue sober and seemelie maner due respect being had to the persons sex degree and calling as being a notable meanes to preserue chastitie and to subdue fleshly lusts And this the Apostle requireth 1. Tim. 2.9 I will also that the women away themselues in comely apparrell with shamefastnes and modesty not with broidred haire or gold or pearles or costly apparrell 10. But as it becommeth women that professe the feare of God with good workes For as there is a chast heart and a chaste eie so also there is a chast habite and attire which as it nourisheth the inward puritie of the mind so it notable preserueth the person who vseth it from the assaults of those who are lasciuiouslie disposed for they seldome offer to buie these lustfull wares but where the signe of wantonnesse hangeth out neither dare these lasciuious theeues offer to rob that partie of their chastitie whom these outwardly guarded with modestie and sobriety Wheras contrariwise a wanton heart delighteth in a wanton habit and they who haue a whorish affection will commonly proclaime it by their whorish apparrell like the harlot in the Prouerbs Pro. 7.10 §. Sect. 5. Apparell must be fitted to the sex chap. 7.10 Now this modestie in apparell is shewed first when as it is fitted to the sex men wearing that which belongeth to men and women that which appertaineth vnto them for as it is an abomination vnto the Lord when the woman weareth that which pertaineth vnto the man and when the man puts on womans rayment Deut. 22.5 as it is Deut. 22.5 so also it inflameth their hearts with lust and vncleannes making the man effeminate and womannish and the woman
persons from vnlawful concupiscence they must learne to ground it not vpon carnall respects as vpon beauty personage riches friends no nor yet vpon their morall vertues and other excellent parts for then the causes being taken away their loue also must needs cease as we find by daily experience in many who hauing married in the burning and almost raging heate of their loue haue afterwards come to as great a lothing one of another when either they find themselues disapointed and vnsatisfied in their hopes or the cause of their loue quite taken away or decaied but they must ground their loue vpon the loue of God and performe it one toward another in obedience to his commandement as also vpon the bond of mariage which nothing can dissolue but death or adulterie wherby there is such a neere vnion betweene them that they are no more two but one flesh so that though all other causes faile yet they are to continue their loue towards them because they are parts of themselues Ephes 5.28.29 and members of their owne bodie And therefore when they are faulty wounded and diseased with infirmities and corruptions they are not to cast them of and to seeke for new changing their true mēbers as it were for woodden legges and armes but ther to vse all good meanes whereby they may bee cured and amended And thus haue I shewed what fornication and adulterie is the hainousnes of the sinnes §. Sect. 10. The conclusion of this treatise and the grieuousnes of their punishments together with the meanes whereby wee may bee preserued from them now it onely remaineth that I earnestly desire the Lord the fountaine of all puritie chastitie and holinesse that hee will with his holie spirit blesse that which I haue deliuered to publike view that it may be effectuall to those that reade it either to restraine them from filthy lusts if yet they bee not defiled with them or to reclaime them from this filthinesse if alreadie they haue beene defiled with it that so they together with all the Saints of God beeing washed and clensed with the liuing waters of his word and spirit may be presented vnto him glorious and vndefiled without either spot or wrinckle and so beeing sanctified may bee admitted as citizens of that pure citie the new Ierusalem and as heires of that glorious kingdome with Christ which his most precious bloudshed hath purchased for vs. The which mercie the Lord vouchsafe vnto vs euen for the same his most deare sonnes sake to whom with the father and his holy spirit be ascribed al glorie and praise power maiestie might and dominion both now and for euermore Amen FINIS A TREATISE WHEREIN THE SINNE OF BRIBERIE IS DISCOVERED and displayed that it may be abhorred and auoided CHAP. I. Of the occasion of this Treatise AS there is great friendship §. Sect. 1. That the sins of couetousnes are most hardly cured and an inseparable league betweene corrupted nature and all manner of sinne whatsoeuer so this inuiolable amitie doth no where more manifestly appeare then betweene it and the sinnes of couetousnesse Wherof it commeth to passe that whereas other sinnes either lurke in corners as being ashamed to shew themselues or hang downe the head when they are discouered and reprooued selfe-guiltinesse taking from them all apologie and excuse these sinnes of couetousnesse are partly so couered and hid out of the sight of the offender with carnall loue and partly so gilded ouer with glorious pretences and as it were fenced in on all sides with excuses which partialitie maketh seeme impregnable that they dare vaunt themselues in open view stand in their owne defence and with an audacious fore-head incounter all opposers yea such sure possession do vices of this nature take of the hearts of men and so strongly are they backed with the multitude and qualitie of the offenders More danger in reprouing sinne then in committing it who all with vnited forces stand vp both by word and example in their defence that commonly the reproofe is made more vnpardonable then the sinne and whilest the vice though vnmasked stareth in mens faces without shame or blushing the reprehender is discountenanced if not persecuted and punished and his reasons are not onely reiected as weake but also exploded as ridiculous Of this we haue an example in our Sauiour Christ himselfe §. Sect. 2. The former point cleered by example for whereas when he sounded the sad tunes of the law against sin in generall and sought to affect the people with this mournfull musicke he onely complaineth that they did not weepe Luk. 7.32 it is said when hee went about to perswade them not to set their hearts vpon the earthly Mammon the couetous Pharises laughed him to scorne Luk. 16.14 So when Ezechiel preached the word of God vnto those whose hearts went after couetousnesse Ezec. 33.31 they gaue him the hearing but when he had said what be could against their sinne they mowed at him with their mouthes and derided him for his labour And so when Paul spake against the Idoll Diana Demetrius and the craftsmen not so much in heat of their deuotion as for the losse of their gaines which they formerly enioyed by making filuer shrines vnto their goddesse A 19.24 were at the hearing of this doctrine filled not onely with anger but also with outragious furie whereby they brought the whole Citie into an vprore and filled it with confusion laying violent hands vpon Paules companions when as the Apostle himselfe was out of the way Neither can Gods Ministers intreating of the like argument expect better successe in these worser times and corrupter age of the world wherein mens goodnes is measured according to their wealth and not their vertue and euerie one esteemed according to the quantitie of his riches without any respect of the meanes whereby he hath compassed them The which was some discouragement vnto me §. Sect. 3. Impudencie of sinne a discouragement to the reprouer intending to speake and write against one particular branch of couetousnesse the sinne of briberie because I feared lest when I had taken all the paines I could in disswading men from this vice I might iustly complaine with the Prophet that I haue spent my strength in vaine and that the word of the Lord is made a reproch vnto me and in derision daylie Ier. 20.8 For who seeth not that this sin of briberie is growne vnto a common practise and vsuall fashion hauing both multitude of offenders to defend it and the greatnesse of the delinquents to grace and countenance it In so much as now it is made a note of a braue minde to receiue great gifts and not to take baser bribes or to stoope vnto euerie sordidous pray Quis nisi mentis inops oblatum respuit aurum Yea now it is counted a signe of inciuilitie not to accept of all proffered kindnesses and a badge of follie and sottish
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
he that taketh a reward to put to death innocent blood It maketh them subiect to that fearefull woe denounced Esa 5.20 Woe vnto them that speake good of euill and euill of good Which put light for darkenesse and darkenesse for light c. 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Yea it bringeth vpon them vtter destruction For as the fire deuoureth the stubble and as the flame consumeth chaffe so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the law of the Lord of hosts and contemned the word of the holie one of Israel As it is vers 24. Lastlie §. Sect. 6. Briberie disinheriteth men of heauen by these bribing courses they disinherite themselues of their heauenly patrimonie and set to sale the kingdome of heauen for earthly and base prifes for they that take rewards against the innocent shall neuer dwell in Gods holy mountaine Psal 15.5 as it is Psalm 15.5 So the question being asked who should dwel with the deuouring fire and with the euerlasting burnings that is with the Lord who is called a consuming fire Deut. 4.24 Heb. 22.29 Deut. 4.24 Heb. 12.29 answere is made Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts c. Hee shal dwel on high Esa 13.15.16 c. as it is Esa 33.15.16 So that he who gaineth by oppression and filleth his hands with bribes can neuer indure Gods glorious presence but shall be consumed like stubble with this deuouring fire To the same purpose is that Pro. 15.27 Prou. 15.27 He that hateth bribes shall line whereby contrariwise is implied that he who loueth bribes shall not liue neither the life of grace in this world nor the life of glorie in the world to come By all which it is cleare and manifest that the briber loseth in his greatest gaine for whilest by his wicked and vniust courses he compasseth some earthly trifles he forgoeth all his title and intrest in Gods glorious kingdome and through his worldly prophanenesse and sottish follie he doth with Esau make sale of his spirituall birthright for a messe of pottage or such like transitorie vanities of like value and lesse necessitie Whilest he prouideth for his bodie hee destroyeth his soule whilest he laboureth after earthly things which are vaine and momentany he loseth heauenly things euen that superexcellent and eternall waight of glorie 2. Cor. 4.17 And whilest he hourdeth vp the rewards of iniquitie and gold which shall perish with him he forgoeth the fruition of the immortall God in whose presence is fulnesse of ioy and at whose right hand are pleasures for euermore Psalm 16.11 Psal 16.11 §. Sect. 7. The conclusion And thus haue I shewed the greatnesse of this sinne of briberie and the manifold euils which it bringeth both to priuate persons and societies to whole cōmon-wealths and to the briber himselfe Now as this sinne is of extraordinarie strength to hold men in subiection vnto it both in regard of the corruption of mans nature which is most prone to intertaine it and in respect of the vniuersalitie of this sinne and the mightie patrons which both countenance it with their practise and defend it with their power so my earnest prayer vnto almightie God is that he wil ioyne with my labours a more then vsuall blessing and an extraordinarie vertue and power of his holy spirit to beate downe this strong hold of sinue and to bring vs in subiection to his will not onelie in things profitable and gaineful but also in those which seeme accompanied with losse and hindrance That so respecting not our owne particular gaine but his glorie and doing him faithfull seruice in this life we may raigne with him in eternall glorie in the life to come The which mercie hee vouchsafe for his Christs sake to whom with the Father and the holie Spirit bee all honour and glorie praise power and dominion now and for euermore Amen FINIS Faults escaped Pag. 84. line 31. reade deridetur p. 101. l. 35. r. sinners p. 111. l. 34. marg r. their p. 124. l. vlt. r. our owne p. 129. l. 36. r. run secretly p. 131. l. 35. r. and labour p. 138. l 6. r. stop p. 144. l. 2. r. theft euen in theft p. 150. l. 5. r. example for the same sin the. p. 174. l. 19. r. by inflicting p. 197. l. 3. r. that they be not p. 200. l. 11. marg r. Eccles 3.4 p. 201. l. 35.36 r. whom they see outwardly p. 203. l. 25. r. vultus A TREATISE OF ANGER VVherein is shewed the lawfull laudable and necessarie vse of iust and holy Anger and what is required thereunto AND AFTERWARDS IS DECLARED what corrupt and vniust Anger is the kindes causes effects and properties thereof together with the preseruatiues and remedies whereby it may be eyther preuented or cured and expelled By IOHN DOVVNAME Batchelar in Diuinitie and Preacher of Gods Word PROV 26.31 Hee that is slow to Anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Citie LONDON Printed by T. E. for William Welby dwelling in Paules-Church-yard at the signe of the Grayhound 1609. TO THE RIGHT Honourable Sir Thomas Egerton Knight BARON of Ellesmere Lord Chancellor of England and one of his Maiesties most honorable priuie Counsell my very good Lord health and prosperitie with increase of all spirituall graces in this life and eternall happinesse in the life to come HAuing had through your Honourable bountie a part of the Lords Vineyarde allotted vnto mee his most vnworthy woorkeman by your Honour his most worthie Steward to the end I should plant and water purge and prune it I thought it my part not onely to performe my duetie in this behalfe in such measure as God enableth mee but also to present vnto your Honour the first fruites of my labour which haue yet offered themselues to publike view to the end that I might thereby both shew my selfe not altogether negligent in our great Lord and Maisters businesse and also giue some token of most obliged dutie and humble thankfulnesse to you his Honourable Steward by whose appointment I haue obtained a place wherein I may imploy my paines whereas otherwise I should eyther haue stood idle in the market place or else beene compelled to haue digged in another mans ground with great labour and little fruite If these my first fruites seeme vnpleasant in your most learned and iudiciall taste eyther impute it to the immaturitie caused by their short time of grouth and small-experienced skill of the Vintager or else consider that they are destinated to a physicall vse for the purging away of choller and therefore though they bee not pleasant in taste yet may they bee profitable in operation Such as they are in all humilitie
Let not the Sunne goe downe on your wrath And so much for the meaning of the words Now I will intreate of their seuerall parts Sect. 4. Of iust anger And first concerning iust anger what it is and what is required in our anger that it may be iust and holy The definition of iust anger T this anger is an holy and reasonable desire of reuenge stirred vp in vs vpon iust waightie and necessary causes whereby wee being after a lawfull manner angry with our owne and others vices sinnes rather then with the persons doe desire iustly to punish and reuenge the vices and sinnes to the end God may be glorified the parties amended and that the anger of God being pacified may be auerted not onely from the party offending but also the Church and common wealth First then it is required to holy and lawfull anger that the cause thereof be iust now the iust causes of anger are diuers First when wee are moued therevnto with a zeale of Gods glory The first cause of iust anger the glory of God for when we see God dishonoured and his glory defaced it is not onely lawfull to be angry with the offenders but also necessary for we professe our selues to be Gods subiects now we know that no good subiect can with patience endure to heare or see the glory of his Soueraigne impeached wee professe our selues Gods seruants and what good seruant can abide to see his maister disgraced wee professe our selues Gods children and good children are more grieued offended when they perceiue that their parents are any wayes abused or iniured then if the iniuries were offred to themselues if therefore we be loyall subiects faithfull seruants and louing children wee cannot choose but bee incited to a holy anger if we see our glorious Soueraigne our good maister and gratious father by any meanes dishonoured When Moses saw that the children of Israell had contrary to Gods expresse commandement reserued Manna till the next morning Example hee could not containe himselfe from shewing this holy anger when hee saw his Lord and maisters will not obserued Exod. 16.20 Num. 12.3 Exod. 16.20 So that though Moses were the meekest man that was on earth yet could he not with patience endure to see Gods ordinance contemned In like manner when he saw that honour and glory which was due onely to God almightie deriued to a base and brutish Idoll he was prouoked to an holy anger and so wholy possessed with a diuine and heauenly rage that hee not onely breaketh the two Tables written by Gods owne hand but sharpely reuengeth this idolatry with the death of three thousand of the offenders Exod. 32. So that though the people were dearer to him then his owne life yea then the saluation of his owne soule Verse 32. Num. 25.7.8 yet was the glory of God more deare and precious vnto him then eyther of both Phinees also when he saw God dishonoured with that shamelesse sinne of Zimry and Cozby being prouoked with an holy anger he reuenged this dishonour with the death of both the offenders Thus also was Elias zealous for Gods glory 1 Kin. 19.14 because the Children of Israell had forsaken his couenant cast downe his alters and slaine his Prophets And thus was our Sauiour Christ possessed with a feruent zeale of his fathers glory Iohn 2.17 Iohn 2.17 If therefore we would approue our selues to be Gods Children wee must follow their example and for as much as nothing more dishonoureth God then sin nothing should offend and displease vs more then sinne whether it be in our selues or in our neighbour When therefore wee fall into sinne wee are to be offended with our selues 1 Cor. 11.31 that so we may auert the Lords anger from vs for as they which iudge themselues shall not be iudged of the Lord so they who are angry with themselues for sinne shall escape the Lords anger And this our anger must proceed to a holy reuenge Those who haue offended by surfetting and drunkennesse are to punish themselues with fasting and abstinence Those that haue wallowed themselues in voluptuous pleasures are to subdue and mortifie them though they bee as deare and precious vnto them as their right hand and eie Those who haue defrauded their neighbor by purloyning away his goods are with Zacheus to make restitution foure fold Luke 19.8 And as we are bound by the law of charitie to loue our neighbours as our selues so also to bee angry with them as with our selues namely with this holy kinde of anger for sinne Whensoeuer therefore wee see them by their sinnes dishonour God we are to bee displeased therewith and so farre forth as the limits of our callings extend to shew our selues offended according to the example of the Prophet Ieremie who because the people would not heare the word of the Lord was euen filled with diuine wrath Ier. 6.10.11 Ieremie 6.10.11 But how cold mens zeale of Gods glory is in this age frozen in the dregs of sin too lamentable experience sheweth for first who almost is angry with himselfe for his sins in this respect because he hath by them dishonoured God euery one sheweth spleene enough if his sinnes receiue condigne punishment but hauing to do with themselues in respect of the sinne it selfe they are like milde doues without gaule The adulterer is much displeased if for his sinne he be enioyned to maske in a white sheete though therby he haue deserued death but the poyson of his sinne is most sweet to his enuenomed appetite The couetous extortioner is much offended if hee bee iustly depriued of that riches which hee hath vniustly gotten but he is not angry with his sinne into which hee is fallen by vniust comming by them The blasphemer is enraged if he be but reproued for his blasphemy though by the law of God he deserueth to die for it but he is nothing displeased with himselfe for dishonouring the Maiestie of God In a word euery one is angry with the smallest punishment yet not moued with the greatest sin but if we would be angry and sin not we must not be so much displeased for incurring that punishment which we haue iustly deserued as that by our sinnes we haue dishonoured God And the like abuse there is of our anger towards others men are soone stirred vp to choller against their neighbours vpon euery slight occasion and shew of iniury offered to themselues though it be but an vnkinde word or a mistaken speach or but a strange countenance but when God is dishonoured his name blasphemed his religion derided his Sabaths prophaned his whole worship and seruice contemned they can looke vpon the offenders with a smiling countenance and so confirme them in their sinne or if they be angry they will eyther not be seene in it at all or else they will shew it after so cold a manner that it shall hardly be discerned Whereas if
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
intenderentur acerbitate laxarentur mansuetudine The nerues or sinewes of the mind which are intended made stiffe with sharpnesse and bitternesse but slacke and easie with curtesie and gentlenesse If therefore thou wouldest pacifie anothers wrath follow the counsaile of Iesus the Sonne of Syrach Eclus 8.4 Chap. 8.4 Contend not with a man full of words neither heape vp wood on his fire Where he noteth that as the wood increaseth the fire so multiplying of words increaseth anger But silence is not alwayes expedient Sect. 2. The second meanes a soft answere especially when men haue a iust cause and an honest excuse for oftentimes the angry man will imagine that silence argueth contempt as though they were silent because they scorned to returne an answere And therefore the second remedy namely a soft and milde answere eyther excusing their fault by shewing their innocency or in all humblenesse confessing it and crauing pardon is more fit phisicke to cure anger in some natures and dispositions And this medicine the wise Phisition prescribeth vs Prou. 15.1 Prou. 15.1 A soft answere putteth away wrath but grieuous words stir vp anger Prou. 25.15 So Prou. 25.15 A prince is pacified by staying anger and a soft tongue breaketh the bones or as it is in the originall a man of bone that is such an one as is most stiffe and obdurate An example hereof we haue in Abigaile 1 Sam. 25.24 who by her milde and discreet speeches quickly appeased Dauids furious anger As therefore Iron which is red hot being dipped in cold water presently looseth all his heate and returneth to his naturall coldnesse so is the heate of the hottest anger soone mittigated with a colde and milde answere Whereas on the otherside crosse and vntoward speeches maketh the least sparke of anger flame out into furie as we may see in the example of Moses who though he were the meekest man liuing on the earth Num. 12.3 as it is Num. 12.3 yet by the contentious wrangling of the people he was so prouoked to wrath that he grieuously offended God by speaking vnaduisedly with his lips as may appeare by comparing the twentith chapter of Numbers the 10 and 11 verses Num. 20.10 11. Psal 106.32 33. with the 106 Psal the 32 and 33 verses As therefore if a man blow vpon a spark he maketh it increase to a flame but if he spit vpon it hee quencheth it and both proceede out of the mouth so hee that vttereth crosse answeres doth make the least spark of anger become furious rage whereas milde and soft answeres doe easily appease it The last meanes Sect. 3. The third meanes discreet admonition is after his anger is ouerpast to giue him wholesome counsayle and good admonitions whereby he may be taught the great euils which follow anger For as it is not fit to minister Phisicke to a sicke patient while hee is in a fit of an ague and therefore discreet Phisitions rather make choise of their patients good day so it is in vaine for a man to seeke the curing of anger by good counsayle vnles he stay till the fit be passed ouer and the heat of anger somewhat asswaged For a man cannot nor will not hearken to another mans reasons while he is subiect to his owne passions And as a man heareth nothing almost which is said when his house is on fire for the noyse of the multitude the crackling of the flame and the perturbation of his owne minde so the violence of this affection and furie of this passion doth make a man while he is in a fit of rage deafe to all reason And therefore they are to be admonished when the fury hath somewhat spent it selfe and the great euils of anger both in respect of their soules and bodies their neighbours and friends the Church and common wealth are as it were in one view to bee presented to their more sober meditations But they who admonish are to remember Mildnesse required in admonishing an angry man that they vse all mildenesse and discreation in their admonition least while they goe about to preuent anger for the time to come they presently prouoke it For if they bee too austere and rough in vsing too insolent inuectiues and bitter reprehensions they doe not onely commit themselues a great absurditie while in reprouing anger they shew their own spleene but also make their admonition altogether vnprofitable Because the angry man if he see them so sharp and seuere will rather thinke how hee may defend his fault by aggrauating the iniuries which hee hath receiued then eyther confesse it to such a synick censurer or labour to amend it For as no man will suffer his wound to be searched by such a Surgeon as hath a rough hand and a hard hart neither will any patient commit himselfe to the cure of a froward and mercilesse Phisition so no man can abide and therefore much lesse an angry man to haue his gauled faults too much rubbed or the wounds and diseases of his minde healed and cured with too sharpe a corrasiue and lothsome potion of insolent and bitter words They therefore who will angerly reproue anger are no fit Phisitions for them who are subiect to this passion For to such they will either hide and dissemble their imperfections rather fayning themselues well then they will discouer their disease to such a crabbed Phisition or else they will iustifie and defend them as lawfull and necessarie And as the fearefull Snake when hee hath no meanes to flye away will turne againe and desperately leape into the face of him that pursueth him or as the timerous Stagge when hee can escape no longer by running maketh a stand turning cowardly feare into desperate rage So the angry man being so hardly pursued with sharpe inuectiues and bitter reprehensions that he hath no euasion of excuse to couer his fault nor hope of pittie by confessing it doth as it were flye into the face of the reprouer by obiecting his greater faults that they may serue to extenuate his which are lesse You will hee say who so sharpely reproue me for my choller haue other faults as great as this and therefore you may doe well to cure your selfe before you become anothers Physition Yea in this you would shew you selfe no more innocent if you had the like occasion to shew your anger And howsoeuer you seeme in your conuersation sweet and harmelesse yet hee that should tast you would not finde you free from gaule hee that should handle you somewhat roughly would soone perceiue by his owne smart that you haue a sting though you doe not thurst it out being not prouoked In a word the angry man will neuer cry peccaui vnlesse afterwards with some confidence hee may adde miserere neyther will hee suffer his wounds to be cured by such an one who by his rough handling will more vexe him then pleasure him by the cure And so much for the remedies and medicines which we are to vse for the curing of anger The conclusiō eyther in our selues or others which I would wish euery one who finde themselues subiect to this vnruly passion carefully to apply vnto themselues for as it will not benefite a sicke man to read his Physitions prescript or to carry the medicine in his pocket vnlesse hee take and receiue it according to his direction so will this Physicke of the soule little auaile for the curing of anger vnlesse it bee applyed to the heart and Conscience 2 Cor. 3.5 Phil. 2.13 But seeing wee are not able so much as once to thinke a good thought as of our selues but it is God onely which worketh in vs both the will and the deede let vs intreate the Lord vvho is the onely true Physition that he will not onely vouchsafe to annoynt the blinde eyes of our vnderstanding with the precious eye salue of his holy Spirit that vvee may see the deformities of this and all other disordered affections And also that hee will with the same spirit inable vs to reforme and renewe them that their violence and fury being abated and the corruption and filthynesse of them being purged cleansed and sanctified they may become fit and seruiceable for the setting forth of his glory the good of our brethren and the furthering of our eternall saluation Which grace he vouchsafe vnto vs who dyed for vs Iesus Christ the righteous to whom with the father and the holy Ghost be ascribed all honour and glory principalitie power and dominion for euer and euer Amen FINIS