FOVRE TREATISES TENDING TO DISSWADE ALL CHRISTIANS from foure no lesse hainous then common sinnes namely the abuses of Swearing Drunkennesse Whoredome and Briberie WHEREIN THE GREATNES AND odiousnesse of these vices is discouered and the meanes and remedies which may either preserue or weane men from them are propounded WHEREVNTO IS ANNEXED a Treatise of Anger By IOHN DOVVNAME Batcheler in Diuinitie and Preacher of Gods word ESAY 58.1 Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgressions and to the house of Iacob their sinnes AT LONDON Imprinted by FELIX KYNGSTON for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the Greyhound 1609. TO THE RIGHT HONORABLE IOHN LORD HARRINGTON BARON OF EXTON AND TO THE NOBLE AND VERTVous LADIE his wife I. D. wisheth all increase of grace and true honor in this life and eternall happinesse and blessednesse in the life to come IF euer there were a time Right Honourable wherein Gods Ministers should crie aloude Esa 58.1 and lift vp their voice like a trumpet to tell the people of their transgressions and the house of Iacob of their sinnes then surelie it is now in these our daies and in this our land For howsoeuer the light of the Gospell hath for manie yeeres clearelie shined among vs shewing vnto vs the way of righteousnesse in which we walking may attaine vnto happinesse and the manifold by-paths of error and sinne to the end we may auoid them and though we haue had Gods faithfull Ministers sometimes piping vnto vs the sweete tunes of the Gospell to allure vs vnto holie obedience and sometimes thundring out the dreadfull sound of Gods fearefull iudgements due to sinne to restraine vs from running on in wicked courses yet there is little reformation and amendment but rather we are growne from ill to worse and waxe euerie day more secure and sensuall in our sins And because men haue not imbraced and loued Gods truth nor submitted themselues to bee ruled with this scepter of his kingdome therfore many are giuen vp of God to their own filthie lusts and to a reprobate minde and through the hardnesse of their hearts all the meanes of their conuersion and saluation become not only vneffectuall and vnprofitable but rather cause them to bee more obdurate in their sinnes The resplendent light of the Gospell doth make them more blind so as they goe groping in ignorance euen at noone daies the sound of the word and loud cries of Gods Ministers in their eares calling them to repentance doe make them more deafe to all instruction and admonition the comfortable beames of Gods gracious promises shining vpon their hearts doe not supple and soften them but rather make them more hard and obdurate and as the Apostle speaketh 2. Cor. 2.16 the word of God which in it own nature is the sauor of life vnto life becommeth vnto them the sauour of death to their deeper condemnation And as this is the state of all the who haue sold themselues to worke wickednesse and lie frozen in the dregs of their sinnes so euen the better sort who haue giuen their names vnto Christ haue been so intoxicated with the sweete cups of prosperitie and through long rest peace and plentie haue so rusted in their corruptions that it is to be feared they will not recouer their ancient puritie and brightnesse vntill the file of affliction with an heauie hand hath come often ouer them But neither the crying sinnes of those who are notoriouslie wicked nor yet the grosse corruptions of such as make profession of religion doe cause the state of our land to bee so dangerous and almost desperate as the nice wantonnesse of sinne which maketh it impatient of the least touch for howsoeuer it is in it selfe of the most slauish nature yet is it so backed in these times with the numerous multitude of offenders and so countenanced and befriended by men of best qualitie and greatest power that it is growne to be a matter farre more dangerous to reprooue sin then to commit it especiallie when it is cunninglie acted and plainelie reprehended Gods spirituall Chirurgions may indeede in these times make as manie corrasiues as they will but if they loue their peace and life they must take heed that they doe not apply them for patients wounded with the sores of sinne when they admit them to the cure hold the dagger of reuenge in their hands readie to stab them if they but touch them to the quicke And therefore needs must these impatient patients fester in their corruptions to the verie death of bodie and soule seeing they will by no meanes indure to haue their wounds searched Neuerthelesse all this must not daunt and discourage those whom the Lord hath called to the function of the Ministerie from the performing of their dutie but the more dangerous and desperate their state is who are committed to their charge the more earnest and diligent should they shew themselues in seeking their preseruation For they ought to preferre the spirituall health of those who are by God committed to their cure before their owne temporarie life and being appointed the Lords watchmen the more securely the people sleepe in sinne the louder must they crie till they haue awakened them when they see Gods iudgements approching and readie to seaze vpon them Ezech. 33.7.8 otherwise the people shall die in their sinnes but their blood shall be required at the watchmens hands The consideration of which dutie and the intire loue which I beare to my deare countrie hath made me willing whom the Lord hath vouchsafed this great and excellent calling to beate down as much as in me lieth foure capitall sins of this land prophane Swearing beastly Drūkennes filthie Whordome and corrupting Bribery both because they are so odious and abominable in Gods sight that they make our whole countrie liable to his wrath and to stand indangered to the fearefullest of his iudgements and also because I perceiue that they are not in the wane but in the increase and that like fretting cankers they spread further and further in the body of our State so that if those members which are alreadie infected bee not either cured by Gods Ministers or cut off by his lawfull Magistrates it is to be feared that these sores of sinne will grow desperate and past hope of any cure The which my poore labours I desired should offer themselues vnto the publicke view vnder the safe-guard of you honourable patronage being mooued thereunto both by mine owne loue and your fitnesse my loue towards your Honours being chiefely grounded vpon your loue towards God and to his true religion shewed both in your holy profession and Christian practise hath imboldned me to leaue vnto the world this perpetuall testimonie of your worth and my good-will and maketh me beleeue that these my workes shrowded vnder your names shal find with you kind acceptance not vpon
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
7 The fourth cause nice luxuriousnesse is nice luxuriousnes or luxurious nicenes which cōmonly being the fualt of women or at least a womanish fault is especially to be seene in domestical matters For if you come into the house of one who is nice and curious you shal easily perceiue how soone they are incited to great anger vpon little cause If the decking and adorning of their house bee not fullie answerable to their mindes if their costly cates be not so daintely cooked that they may delight their curious-learned tast and cloyed appetite if a spot or wrinckle be vpon their garments or but a glasse broken if their nice eares be offended with the least displeasing noyce though it bee but by some chance they are so enraged with anger that the house will scarce hould them or at least not containe their clamorous voyces These curious folkes are not onely offended with iniuries Seneca de ira li. 2. cap. 5 but also with shadowes and apparances Nam vbi animum simul corpus voluptates corrupère nihil tolerabile videtur non quia dura sed quia molles patiuntur for when voluptuous pleasures haue corrupted both minde and bodie nothing seemeth tolerable not that the things which they suffer are grieuous but because they that suffer them are nicely effeminate And like as they who are tormented with the gout are angry if a man come but towards them cry out if they be but touched so but a shew of iniury moueth these voluptuous wantons to choller and anger and the least iniury offered in truth inciteth them to rage and furie Whereas others who haue not their mindes effeminated with this luxurious curiositie they can easily passe ouer such trifling imperfections A Prolepsis and repell anger in far more violent assaults If any thinke these toyes too small to vndergoe a publicke censure I would haue such know that the lesser the occasion is which prouoketh to anger the greater is their sinne who are so easilie prouoked and the rather they deserue a sharp reprehension for that anger which is incited by euery light and trifling cause then if it were waighty and of some importance for howsoeuer the occasions are but small yet their sinne is not small nay their sinne is therefore great seeing the occasion which moueth them therevnto is but little especially considering that the same parties who are fire-hot in these trifles which concerne themselues are key cold in those things which much concerne Gods glory and their own spirituall good For I appeale vnto their own consciences whether they are not prouoked vnto more violent anger for these trifling toyes then when they dishonor God by most grieuous sinne or see him dishonoured by others and if their consciences plead guiltie let them rather bee offended with their owne corruptions then with the Phisicion which desireth to cure them The fift internall cause of vniust anger is curiositie Sect. 8. The fift cause of vniust anger Curiositie whereby men are tickled with a vaine desire itching appetite to see and heare all things how their friends behaue themselues in their priuate meetings what their aduersaries doe and say behind their backes how their seruants bestow themselues in euery corner whereof it commeth to passe that desiring to know all things they know many things which displease them and prouoke them to anger for which they may thank their vaine curiositie for if with the wise man they would thinke it their glory to passe by infirmities Pro. 19.11 or follow his counsaile Prou. 19.11 Eccle. 7.23 Eccl. 7.23 Giue not thine hart to all the words that men speake least thou doe heare thy seruant cursing thee They might haue lesse cause of anger more contentation of minde Whereas by inquisitiue inquirie after euery rumour and curious prying into small domesticall faults they inflame their hearts with great anger For as the looking vpon a small Print doth more offend the fight then a greater because we hold it nearer our eyes and more intentiuely behold it the Letters standing thick and neare together so oft times it commeth to passe that these small domesticall faults being curiously pryed into do more offend and anger vs because they are neere vnto vs and fall out thicke and as it were one in the neck of another then greater iniuries offered abroad which fal out more seldome and are not so much subiect to our view The sixt internall cause Sect. 9. The sixt cause credulitie and listning to tale-bearers is to haue an open eare to euery tale-bearer and a credulous heart to beleeue them Pro. 26.20 Without wood the fire is quenched and without a tale-bearer strife ceaseth So that as wood is the fires fit nourishment so is a tale-bearer fit to nourish anger Prou. 26.20 An example hereof we haue in Saul who giuing a credulous eare to those lying suggestions of that pickthank Doeg was incensed to such raging anger that the bloud of the innocent Priests was not sufficient to quench the heate therof vnlesse he spilt also the bloud of all the inhabitants of Nob 1 Sam. 22.19 yea of the Oxen Asses and Sheep with more then brutish fury And therefore Dauid speaking of Doegs tongue Psal 120.4 Psal 120.4 compareth it to coales of Iuniper that is to hot burning coales because it so furiously inflamed Sauls anger 2. Sam. 16 Yea Dauid himselfe giuing eare to the false report of Ziba was moued to vniust anger against innocent Mephibosheth and therefore hauing experience of those manifold euils which followed credulitie and listning after tale-bearers he professeth that he will destroy him that priuily slandereth his neighbour Psal 101. 5 7 Psal 101 5.7 And hence it is that Iames compareth the tongue to a fire because nothing more inflameth the hart to furious anger Iames. 3.6 Iam. 3.6 The last internall cause of vniust anger Sect. 10. The last cause want of meditation concerning humane infirmities is want of meditation concerning the common imperfections wherunto we are all by nature subiect for if we did but consider that in many things wee offend all and that we our selues haue the same faults or greater then those which we espye in others wee would not hastely be moued to choller vpon euery trifling occasion Iam 3.2 But it is the custome of men addicted to anger to imitate the Lamiae who as the Poets faine vse their eyes abroad and put them into a box when they come home so these are but too quick-fighted abroad in spying the faults of others but starke blinde at home in discerning their owne faults and though they haue a great beame in their owne eyes yet they can easily discerne a small more in the eye of another And the reason is because they put their owne faults into that part of the wallet which they cast behinde their backs and therefore neuer looke vpon them but the faults of others into that part
presumption of their worth but because it is the nature of loue to cause a man hopefully to expect for correspondencie of affection in them whom it loueth though there be almost no proportion in desert Neither could I find fitter patrons for treatises of this nature for who are more fit then the vertues and religious to defend and countenance such discourses as tend to the vpholding and aduancing of vertue and pietie and to the suppressing and beating down of vice and wickednesse and who are more able to daunt the courages of the vicious and malicious which are daily ready to wreck their spight vpon those who inueigh against their darling sinnes then they whose vertuous disposition is both graced and strengthened with honour and eminencie of place and also with the gracious fauour of our dread Soueraigne As therefore I haue respectiuelie dedicated these my labours vnto your Honours so accept them with your wonted kindnesse and vouchsafe them at your leasured your perusall and me your honourable fauours so shall I bee more and more bound to pray vnto the Lord that he will grant vnto your Honors a daily increase of grace and true honor in this world and eternall glorie and happines in the world to come Your Honours in all humble dutie to be commanded IOHN DOVVNAME TO THE CHRISTIAN READER CHristian Reader I haue endeuoured to discouer and lay open the vglie filthinesse and hainous wickednesse of foure sinnes wherewith our land is much corrupted and defiled namely the abuses of Oathes in vaine swearing and impious forswearing Drunkennesse Whoredome and Briberie I am not ignorant how distastfull these discourses will be to their palats who haue alreadie rellished the sweetnesse of these sinnes and doe still nuzle them in their bosomes as their dearest darlings But I haue alreadie learned that if it bee the chiefe end of my labours to please men Gal. 1.10 I shall but thereby get this testimonie vnto mine owne conscience that I am not the seruant of Iesus Christ yet may I truly say thus much for the answering of all cauils and calumniations that I haue not willingly intended to displease any man but haue laboured to aduance the good of all For God and mine owne conscience can beare mee witnesse that I haue not in any spleneticke and satyricall humour aimed at the disgrace of any mans person profession or calling but haue had mine onely quarrell against their sinne nor yet discouered their nakednes that they may be laughed to scorne but that themselues taking notice of it may hide it and turning from their sinnes by true repentance may escape those iudgements which they haue deserued in the day of Gods visitation If any notwithstanding my iust apologie shall yet take exceptions they shall but by their kicking shew that I rub on their sore and by their complayning manifest their guiltinesse for in particular I accuse none who doe not stand accused before God by the testimonie of their owne consciences And these of all others haue least cause to be offended seeing if at all I handle them roughly it is not to hurt but to cure them of their wounds of sinne which otherwise might fester to their destruction And thus praying that these and all other my labours may tend to Gods glorie and the saluation of his elect I commend thee to Gods protection Act. 20.32 and vnto the word of his grace which is able to build thee further and to giue thee an inheritance among them which are sanctified From Lothburie in London the 30. of October Anno Dom. 1608. Thine in the Lord. I. D. A TREATISE OF SWEARING WHEREIN IS SHEWED THE LAWFVL VSE OF an oath and also the diuers abuses thereof both by vaine swearing and impious forswearing CHAP. I. What an oath is and of the diuers formes ceremonies and ends thereof ALthough it is not my purpose in this my discourse of swearing §. Sect. 1. The maine scope of this treatise to intreate copiously and fully of the doctrine of oathes and of all questions coincident thereunto which would require a larger tractate then one so bounded within the straits of time and distracted with multitude of businesse can conueniently publish and is not so necessarie because many others haue excellently and happily laboured in this argument but principally to speake against the abuse of oathes by vaine swearing and impious forswearing whereby the glorious name of God is exceedingly dishonoured in our times yet forasmuch as contraries compared and opposed doe best illustrate one another and lest together with the lawlesse abuse I should seeme to take away the laudable and lawfull vse of swearing I will briefly touch the principall points of this common place and especially those which make way to that discourse of vnlawful oathes which I chiefly intend And first to begin with the generall definition §. Sect. 2. VVhat an oath is An oath is a religious and solemne attestation of Gods holy name where we inuocate him as a witnesse and suertie to confirme the truth of our speech and as a Iudge to punish vs if we speake falsely Of this there are diuers formes and diuers ceremonies In respect of the diuers forme an oath is either simple and direct or compound and indirect Simple when as we plainly and directly call God to witnesse So the Apostle Rom. 1.9 God is my witnesse whom I serue in my spirit Rom. 1.9 c. Compound when as there is prayer or pawne annexed The prayer annexed to an oath is either the desire of some good as So God helpe saue or prosper me or the imprecation of some euill if we sweare falsely as God doe so or so vnto me if I doe not speake the truth So also in our oathes we sometimes pawne and pledge vnto God those things which are deere vnto vs as it were suerties of our truth as By my soule by my faith c. that is I pawne my soule and faith vnto God for the confirmation of this truth So Ioseph swore by the life of Pharaoh Gen. 42.15 1. Cor. 15.31 §. Sect. 3. Ceremonies and rites vsed in swearing Gen. 14.22 Gen. 42.15 and Paul 1. Cor. 15.31 By our reioycing which I haue in Christ Iesus our Lord I die daily The ceremonies vsed in swearing haue bin diuers in diuers times In Abrahams time when they took an oath they lifted vp their hand towards heauen thereby signifying that they swore by him whose throne was seated in the highest heauens The like ceremonie was vsed by the Angell Dan. 12.7 So also inferiours in the same time swearing vnto their superiours and Masters Aben. Ezra put their hand vnder their thigh by which ceremonie they signified their subiection and that they bound themselues to perpetuall seruitude if they did not speake truly Gen. 24.2 and 47.29 In Salomons time when as they took an oath they touched the Altar 1. King 2.31 the which ceremonie was also vsed amongst the Gentiles
loue mercy goodnesse nor the innumerable benefits which hee hath multiplied on them can restraine them from this vaine and vnprofitable sinne wherin there is no respect so much as of any worldly good then we may vndoubtedly conclude that were it not for feare of humane lawes they would if their lusts mooued them as easilie and readilie commit adulterie theft or any other capitall sinne which haue the worldly baits of pleasure profit or preferment to allure them for he that will not sticke to offend God gratis and for no benefit will much more doe it when he is hired with pleasure or profit Fiftly §. Sect. 6. 5. Because vaine swearing is an horrible abuse of our tongues because it is an horrible abuse of our tongue when as the Lord hauing giuen this excellent member for the setting forth of his glorie we abuse it to his dishonor by blaspheming our Creator and make that which should bee the trumpet of Gods praise the trumpet of Satan to proclame warre against heauen and an open defiance against God and all goodnesse Whereby we iustly deserue seeing we thus abuse this excellent facultie of speech which the Lord hath priuiledged vs with aboue all the rest of his creatures to the dishonor of the giuer and wheras the heauens declare the glorie of God and the earth sheweth his handie worke and all the rest of the creatures in their seuerall kinds doe with their dumbe eloquence magnifie and praise their Creator we contrariwise disgrace him with hellish blasphemies and impious oathes we deserue I say that the Lord should strike vs with present dumbnes and cast vs out as hee did Nebucadnezer from the societie of men amongst the brute and sauage beasts till with him we haue learned to speake to Gods glorie and to magnifie the mercie of our Creator Sixtly we are to auoid vaine swearing §. Sect. 7. 6. Because it is a cause and forerunner of periurie as being a notable cause and necessarie forerunner of that damnable sinne of periurie nam qui deierat peierat he that often sweareth often forsweareth To which purpose one saith Caue facilitatem turandi cum de facilitate nascatur consuetudo ex consuetudine periurium ex periurio blasphemia beware of inclinablenes to sweare in ordinarie communication for of inclinablenes ariseth custome of custome periurie and of periurie horrible blasphemie And this commeth to passe both because custome of swearing taketh away all reuerent regard of an oath vpon which followeth forgetfulnesse of that which is sworne and so vtter neglect of performance and also because mens tongues being inured thereunto doe as familiarly vse it as a simple affirmation and negation and consequently they doe no oftener affirme an vntruth then they are readie to confirme it with the deepest oathes An example whereof we haue in Saul who being the greatest swearer that wee read of in the Scriptures and making no conscience of an oath made as little account of damnable periurie 1. Sam 19.6.15 as appeareth 1. Sam. 19.6.15 Seuenthly §. Sect. 8. 7. Because vaine swearers haue a fearefull account to make at the day of iudgement let vs flee this prophane vice of common swearing alwaies remembring that swearers haue a fearefull account to make at the day of iudgement For if an account must be giuen of euerie idle word then how much more of euerie vaine and bloodie oath if they shall not escape punishment who haue spoken idly and vainely how fearefull shall their condemnation bee who in their ordinarie talke haue spoken impiously and blasphemouslic Eightly §. Sect. 9. 8. Gods manifold mercies should restraine vs from vaine swearing let vs call to mind the number numberlesse of Gods infinite mercies both in our creation preseruation and redemption and thinke with our selues what a foule shame it is for vs thus to offend against this maiestie which wee haue found so mercifull and gracious especially by this sin which as it is vnto him most odious in that it robbeth him of his glorie which is most deare vnto him so it bringeth no appearance of good vnto vs for whereas other sinnes haue their seuerall baites to allure vs some the baite of profit some of honour some of pleasure this sinne of vaine swearing is destitute of them all for vaine oathes are in vaine and bring no profit but losse euen the losse of Gods fauour of a good conscience the assurance of saluation and of our credit and reputation amongst the faithfull nor any pleasure and delight vnles a man should like the diuell himselfe take a hellish pleasure in acting sin despighting God but contrariwise horror of minde and the torments of an euill conscience nor any credit and esteeme but rather brand the swearer with the blacke marke of a prophane person Seeing then if God had required a great matter at our hands we should haue been readie in regard of his boundlesse and endlesse mercies to haue done it how much more should we for his sake forsake and detest this sinne of vaine swearing which hath in it not so much as any respect of the least worldly benefit He hath bestowed vpon vs whatsoeuer good things we enioy and will we not at his request part with this sinne which is not onely vnprofitable but hurtfull He is so bounteous that he hath not spared to giue vnto vs his onely begotten and dearly beloued sonne in whom hee was delighted and well pleased and that to the death euen the bitter and cursed death of the crosse and shall we be so wickedly vngratefull that we will not at his sute part with a sinne which hath in it no respect of good pleasure profit or credit and contrariwise is hurtfull and pernicious both to our bodies and soules If Gods infinite loue mercie and innumerable benefits should so worke vpon our hearts and consciences that the strongest inducements and most alluring baites should not mooue and intice to commit any sin willingly and against our knowledge then shame confusion and vtter destruction iustly attend those who either through wantonnesse or maliciousnesse fall into this sinne hauing no reason in respect of pleasure profit or credit to perswade them thereunto according to the prayer of the Psalmist Psal 25.3 Psal 25.3 Let them be confounded that transgresse without a cause But if Gods mercies will not mollifie our flintie hearts § Sect. 10. yet let his iudgements denounced against prophane swearers 9. Gods iudgements should restraine vs from this sin of vaine svvearing bruse and batter them in peeces For in this life the Lord hath threatned against wicked swearers a whole volume of his curses Zach. 5.3 Which are said to be registred in a book to shew vnto vs that seeing they are kept vpon record they shal surely be remembred Zach. 5.3 in a large volume of twentie cubits long and ten cubits broad to note the multitude of Gods plagues which shall be inflicted vpon the swearer and in a flying
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
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
constrained in their old age to drinke water So it is said Prou. 21.17 He that loueth pastime shall be but a poore man and he that loueth wine and oyle shall not be rich And Pro. 23.21 Pro. 21.17.23.21 The drunkard and the glutton shal be poore and the sleeper shall be clothed with rags And these §. Sect. 6. The drunkard sinneth against his seuerall parts and first against his soule with many more euils this vice bringeth to the whole man Besides which common mischiefes it is also pernitious to his seuerall parts for first it infatuateth the vnderstanding peruerteth the will and corrupteth all the affections To this purpose one saith Vbi regnat ebrietas ratio exulat intellectus obtunditur consilia deuiant iudicia subuertuntur Where drunkennesse raigneth as King there reason is banished as an exile the vnderstanding is dulled counsell wandreth and iudgement is ouerthrowne With this accordeth Seneca his definition of drunkennesse Nihil aliud est ebrietas quà m voluntaria insania Drunkennesse is nothing else but a voluntarie madnesse Extende in plures dies illum ebrium habitum nunquid de furore dubitabis If this drunken habite bee continued for many daies together who would make any doubt but that the partie were out of his wits Nunc quoque non est minor sed breuior But take it as it is and it is no lesse madnesse then frenzie but only shorter Although then drunkennesse be not direct madnesse yet to speake the best it is a temporarie forfeiture of the wits and in this it must needes be confessed to be worse then frenzie in that this is violent that voluntarie this the euill of punishment but that the euill of sinne Yea this vice doth not only rob men of reason but also of common sense so as they can neither preuent future danger nor feele present smart And this the Wise man in liuely manner expresseth Prou. 23.24 where hee saith Prou. 23.34.35 that the drunkard shall be as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the mast 35. They haue stricken me shall he say but I was not sicke they haue beaten me but I knew not when I awoke therefore I will seeke it yet still A notable example hereof wee haue in Lot who was so besotted with drinke and depriued of sense and reason that vnwittingly he committed incest with his owne daughters Gen. 19.35 neither knowing when they lay downe nor when they rose vp So that whilest drunkennesse lasteth it hath the same operation with deadly poison for it intoxicateth the braine benummeth the senses infeebleth the ioints and sinewes and bringeth a man into a temporarie lethargie Hence it is that Cyrus in his childhood being asked by his grandfather Astiages Xenoph. in padia Cyri. lib. 1. why at the feast hee did not drinke wine returned this answere full of wittie simplicitie Because said he I tooke it to bee poison for at the last feast I obserued that those who drunke of it were soone after depriued of their vnderstanding and senses Whereby appeareth the odiousnesse of this sinne for if it bee a hatefull thing for a man to wound his owne flesh and wilfully to maime the members of his bodie how abominable is it to wound the minde it selfe and to offer violence against our reason and vnderstanding If it be a crime to offer violence against the subiects then surely to lay violent hands vpon the King himselfe and to pull him out of his regall throne must needes be condemned as outragious wickednesse And thus the drunkard sinneth against his owne soule §. Sect. 7. How the drunkard sinneth against his body 1. by deforming it Propert. lib. 2. eleg vlt. Neither is he a better friend or lesse iniurious to his bodie for first he deformeth it and defaceth that goodly feature in which it was created according to that Vino forma perit vino corrumpitur aetas By wine beautie perisheth and the vigour of age is disabled Neither is there almost any part of the bodie which is not disordered and deformed with this vice of drunkennesse their eyes become red their face is inflamed their breath noisome their speech stammering their bodies staggering their gestures apish and all their actions foolish And hence it was that the Lacedemonians vsed to shew vnto their children their Helots and slaues in the time of their drunkennesse thinking that their vgly deformitie both in bodie and minde would be an effectuall argument to make them lothe this vice which euen at the first view shewed so odious Secondly §. Sect. 8. 2. It disableth and weakneth the bodie as it deformeth the bodie so also it disableth it turning strength into weaknesse and health into sicknesse For as the earth it selfe with too much moisture is turned into bogges and quagmires so also is the bodie thereby wholly corrupted and through the redundance of humours the naturall heate being extinguished is brought vnto grieuous diseases as dropsies gouts palsies apoplexie and such like So that euen in this respect the drunkard buyeth his beastly pleasure at a high rate Senec. epist 59. for as one saith Ebrietas vnius horae hilaram insaniam longi temporis taedio pensat Drunkennesse requiteth one houres merry madnesse with a long and tedious time of sorrow and repentance As therefore sobrietie and temperance is the best nurse to preserue health and continue strength so drunkennesse excesse and surfetting are the speediest meanes to ouerthrow thē and the readiest way which a man can take to come with posting haste to immature age and vnnaturall weaknes Lastly it shortneth the life and bringeth vntimely death §. Sect. 9. Drunkennesse shorteneth the life and bringeth vntimely death For to say nothing of those dangers vnto which they expose themselues by quarelling and brauling in the time of their drunkennes in which many haue perished and to passe them ouer who hauing lost the sterne of reason wherewith they should guide themselues haue as it were dashed against vnhappie accidents and so made shipwrack of their liues some on the land some in the water some in the streetes and some in the ditches how many are there who haue drunke themselues dead and haue presently died with the weapon as it were in their bellie so that there needed not any Iurie to go vpon them to finde out the cause of their death it being no more sudden then the cause apparant Whose deaths charitie it selfe must needes iudge most miserable seeing they die in their sins and are taken away in Gods iust wrath euen whilest they are sacrificing their soules vnto Satan But yet small is the number of those who perish in this apoplexie of drunkennesse in comparison of those multitudes whom it linggringly consumeth for it doth by little and little quench the naturall heate and drowne the vitall spirits and so leadeth men though not by so direct a passage yet but a little way
is like a Citie which is broken downe and without walles Yea euen the Heathen man Crates discerned this by the light of nature for seeing a young man growne fat and pursie with pampering his bellie he cried out vnto him O miser aesine aduersus teipsum carcerem munire O wretch leaue off to strengthen thy prison against thy selfe But this follie will appeare to bee so much greater if we further consider our owne weakenesse and the strength of our enemie for if he be so mightie that we hardly obtaine the victorie when we are armed at all points with the Christian armour and haue done our best indeuour to weaken him by withdrawing his foode and munition by fasting and watchfulnesse what can we expect but a shamefull ouerthrow when wee haue not onely disarmed our selues of the spirituall armour and so are left naked but also haue hartned our enemie with store of foode and armed him at all points against our selues A notable example hereof we haue in Lot who though he stoutly fought the Lords battailes against the wicked worldlings and receiued not so much as a foile yet when he had pampered his owne flesh with drunkennesse and so strengthened his enemie against himselfe he receiued a shamefull ouerthrow And this Origen obserued Ebrietas decipit quem sodoma non decepit Orig. Hom. 5. in Genes Drunkennesse saith he deceiued him whom all Sodome could not deceiue The last spirituall euill which the drunkard bringeth vpon himselfe is finall impenitencie §. Sect. 13. Drunkennesse is vsually accompanied with finall impenitencie for they who addict themselues to this vice doe finde it so sweete and pleasing to the flesh that they are loth to part with it and by long custome they turne delight into necessitie and bring vpon themselues such an vnsatiable thirst that they will as willingly leaue to liue as leaue their excessiue drinking and howsoeuer the manifold mischiefes into which they plunge themselues serue as so manie forcible arguments to disswade them from this vice yet against all rules of reason they hold fast their conclusion that come what come may they will not leaue their drunkennes And this commeth to passe partly because they are so bewitched with their sinne and so lulled asleepe with their sensuall pleasures that they neither regard Gods word nor yet his workes whereby he calleth them to repentance So the Prophet Esay saith of the drunkards of Israel that they continued in drinking from morning to night and they had the harpe and the viole the timbrill and the pipe and wine in their feasts but they regarded not the worke of the Lord neither considered the workes of his hands Esa 5.11.12 Esa 5.11.12 And partly because they are desperately resolued to continue in their course notwithstanding they plainly discerne the innumerable euils which they bring vpon themselues And this the wise man in most liuely manner expresseth Prou. 23.35 Pro. 23.35 They haue strucken me will the drunkard saie but I was not sicke they hane beaten me but I knew it not when I awoke therefore I will seeke it yet still So the drunkards incourage one another in their drunkennesse Esa 56.12 Esa 56.12 Come I will bring wine and we will fill our selues with strong drinke and to morrow shall be as this day and much more abundant By all which it plainely appeareth August de vitan ebriet that the drunkard of all other sinnes is most hardly reclaimed from his vice in regard wherof Austine compareth drunkennes to the pit of hell into which when a man is once fallen there is no redemption The consideration whereof should make all Christians to abhorre and flee from this vice seeing finall impenitencie most commonly accompanieth it which is the greatest euill that is incident to man in this life in that it is a certaine fore-runner of eternall condemnation CHAP. VI. That drunkennesse is the cause of many other sins ANd thus haue I shewed that drunkennesse is in all respects sinfull §. Sect. 1. Drunkennesse is the cause of other sinnes But as it is a sinne in it selfe so also it is the cause of other sinnes for when Satan by the helpe of drunkennesse hath stollen away the heart depriued men of the vse of reason and put out the eyes of their vnderstanding then can he leade them as it were blindfold into all manner of sin and make them his readie vassals to act and perpetrate any wickednesse But that wee may descend from generals wee will insist in some particular sins 1. It is the cause of vaine babling vnto which drunkennesse maketh men most prone As first the sinnes of the tongue for as it is true of all euill tongues which S. Iames speaketh so it is most truly verified of the tongue of drunkards namely that it is a fire yea a world of wickednesse which defileth the whole bodie and setteth on fire the course of nature Iam. 3.6.7.8.9 and is set on fire of hell an vnruly euill which cannot bee tamed full of deadly poison wherewith they blesse God and curse men at the same time c. Iam. 3.6.7.8.9 For they who are addicted to this vice they abound not onely in vaine and idle talke but also in foolish and ridiculous babling whereby they some out their owne shame and plainly prooue vnto all the hearers that the hidden fountaine of their hearts is full of deadly poyson and stinking corruption by those loathsome streames which issue from their mouthes Neither are they sparing in these speeches but excessiuely frequent and irksomely clamorous the wine being to their tongues as a strong gale of winde to the windmill saile which whirleth it about in a continuall motion And hence it is the idoll Bacchus was called Liber pater Plutarch symb prob lib. 1. prob 1. because he setteth the tongue at libertie to runne at randome without intermission vntill excessiue abundance put it to silence So that it is a most difficult thing to bee prodigall in drinking and niggardly in speaking and therefore Bias thought it a sufficient argument to approue his wisedome Plutarch de Garrul tom 2. in that he could ioyne these two together which are in nature so dissonant for being at a banquet taxed of follie by a vaine babler because hee said nothing whilest others talked answered that euen this reason was sufficient to acquit him of the imputation of follie for what foole I pray you said hee can be silent in the middest of his cups So diuers Philosophers meeting with the Kings Ambassadours at a feast in Athens euery one to commend his wisedome vttered some memorable sentences which might bee related to the King only Zeno continued silent the which when the Ambassadours obserued they demanded of him what they should report from him vnto the King Nothing answered Zeno but this that there is an old man at Athens who in the abundance of wine can keepe silence So that it is
a difficult thing to obserue any moderation in vaine talking where there is immoderate drinking The reason why drunkards are commonly vain bablers of which this reason is rendred that the drunkard loueth to heare himselfe speake because then aboue all other times he hath an ouerweening conceit of his owne wisedome neither is a man so apt to abuse his owne iudgement about any other selfe excellencie namely to thinke that hee is more noble rich or beautifull then the truth is as in this opinion that he excelleth all in wisedome Plato apud Plutarch Sympos lib. 7. And hence it is that some thinke wine was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it maketh those that drinke it to thinke themselues wise Vnto which may bee adioyned another reason namely that they are plentifull in discoursing to the end they may shew that howsoeuer they haue drunke largely yet they are not ouertaken with drinke seeing they haue still the vse of their vnderstanding memorie and speech and so often times whilest they labour to hide their drunkennesse they plainlie discouer it by their much babling But as drunkennesse is the cause of much idle and vaine talking §. Sect. 2. 2. It is the cause of wicked talking so also of much leaud and wicked talking for as the drunkards heart is inflamed with wine so is his tongue set on fire by hell flaming out as it were the stinking sulphure of wicked and vngratious speeches If he be wantonly disposed then he vttereth nothing but ribauldrie and obscene filthinesse which will make chast eares to glow as much with heate as his face with wine for when by much drinking the heart is inflamed with lust it can no more be hid then fire in the bosome but smoketh out in ribauld speeches and filthie communication But if choller haue the predominance in this drunken subiect then doth it shew it selfe in raging railing and reuiling speeches so as there is no mans credit which they are not readie to impeach no sex state or condition whom they doe not loade with their opprobries no sanctuarie so safe which can priuiledge a mans name from the violent furie of their slanderous tongues Yea and as though it were not impietie enough to be at defiance with the whole earth they doe make warre also against heauen and belch out blasphemies against their Creator swearing and forswearing themselues vpon euery vaine occasion and renting peecemeale the sacred person of our Sauiour as though this were the fittest meanes to shew their furious choller against men by despiting God himselfe Neither is this vice of drunkennesse onely fruitfull in foolish and wicked words § Sect. 3. Drunkennesse discouereth other sins but also in actions sutable to their speeches for then they shew themselues most odiouslie wicked both because they discouer that nakednesse of vice which at other times they hide and also runne into new outrages which are the vsuall companions of this sin For there is almost no vice which drunkennesse doth not both intend and increase and also lay open and manifest for where as shamefastnesse at other times maketh men refraine from their beloued vices Sen. epist 83. or at least to hide and disguise them drunkennesse banishing all shame and modestie doth lay vice open to the publike view so that then especially the proud man is most insolent and arrogant the lasciuious man most wanton and filthie the cholericke man most furious and outragious hauing no respect of person nor regard of any presence And as it doth discouer old vices § Sect. 4. Drunkennesse causeth men to fall into other sinnes Hier. epist ad Ocean so it causeth men to fall into new sinnes for not onely it maketh them ridiculous in all their behauiour and exposeth them to the scorne and derision of all the beholders but also more then barbarously vnciuill and heathenishly wicked Whilest Noah was ouertaken with this vice he shewed his nakednesse and laied himselfe open to be derided of his owne wicked sonne discouering those secrets of nature in one houres drunkennes which sixe hundred yeares sobernesse had kept couered and hid and this which was once done by Noah in his first and last drunkennesse is common and vsuall with those who accustome themselues to this vice for that which a modest man shameth to doe in a secret chamber they impudently act in the open streets In which respect it is truely verified of those who first fal into this vice Epist 83. which Seneca generally speaketh of all drunkards Multa ebrij faciunt quibus sobrij erubescunt Drunkards saith he doe many things in the time of their drunkennesse of which they are ashamed when they are sober howsoeuer long custome hardeneth the face and maketh men voide of all shame Pythagoras apud Plutarch lib. contra Stoicos So that if there were no other reason to withdraw any ingenuous nature from this vice this were sufficient if when he is sober he would call to minde what hee hath said and done in the time of his drunkennesse But as this vice of drunkennesse doth cast a man headlong into vnhonest actions and barbarous inciuilitie §. Sect. 5. Drunkennesse the cause of murther so into all manner of horrible sinnes and outragious wickednesse and especially into those two hainous crimes of murther and adulterie For when the heart boileth with vnnaturall heate and the head is depriued of the vse of natural reason and vnderstanding then choler supplying the place of wisedome men are apt to entertaine discord and contention and when they haue skirmished a while with words all parties being as readie to offer iniuries as impatient to beare anie requitall of wrongs they come at length to downe right blowes euerie thing which commeth next to hand seruing as instruments of their wrath their cups which whilest they were sober carried from one to another pledges of their loue in their drunken rage are dashed against one anothers faces their weapons which in their sober moode were vsed to defend themselues from their enemies are now thrust into the breast of their dearest friends and whilest this fit lasteth they labour to murther those whom at other times they would defend from wrong with the hazard of their owne liues A notable example whereof we haue in Alexander who in his drunkennesse murthered his deare friend Clytus the which horrible fact he so much detested when hee was sober that in reuenge thereof he would haue murthered himselfe This fruite of drunkennesse Salomon setteth downe Prou. 20.1 Wine is a mocker Pro. 20.1 and 23.29 and strong drinke is raging And Pro. 23.29 To whom is woe to whom is sorrow to whom is strife to whom is babling to whom are wounds without cause c. Euen to thē that tarrie long at the wine to them that goe and seeke mixt wine that is who drinke more for wantonnesse then for thirst To this purpose one saith that the wine
yeeldeth three grapes one for delight another for drunkennes and the third for outrage For whē delight hath brought a man to drunkennes drunkennes maketh way for outragious iniuries and barbarous crueltie The consideration whereof should make vs to abhorre this vice of drunkennes seeing excessiue drinking of wine bringeth an insatiable thirst after blood and that not the blood of a mans enemies but of his companions and neerest friends But as drunkennesse is the cause of bloodshed and murther §. Sect. 6. Drunkennesse is the cause of whoredome and all vncleannesse Pro. 23.33 Ouid. lib. 1 de art aman so also of whoredome and all vncleannesse for when the bellie is filled with drinke then is the heart also inflamed with lust and the eies full of adulterie gaze vpon strange women as the wise man teacheth vs Prou. 23.33 To this accordeth Hieroms iudgement Nunquam inquit ebrium putabo castum I can neuer be perswaded saith he to thinke that a drunkard can be chast And he that had the greatest insight into the art of lust saith that Vina parant animos veneri Wine maketh an open passage into the heart for lust to enter An example whereof we haue in the Sodomites who abounding in drunkennesse and bellie-cheere fell into all manner of vnlawfull lusts both naturall and against nature and so being heated with the fire of concupiscence they became fit fuell for the fire of Gods wrath and fearefull vengeance And of this Lots daughters hauing experience by reason of their wicked neighbour-hood remembred their sin but forgot their punishment and desiring to raise vnto themselues an incestuous posteritie not hauing any hope Gen. 19.32 in regard of their fathers godlinesse to accomplish their desire they make him drunke not doubting but that lust would follow if drunkennesse did goe before The like experiment Dauid made vpon Vriah although without like successe 2. Sam. 11.13 the Lord crossing his designes with his ouerruling prouidence for when he desired that Vriah should lie with his wife and so father his bastardly issue he caused his seruants to make him drunke supposing that drunkennesse and continencie would hardly haue harboured in the same subiect CHAP. VII That drunkennesse is the cause of many fearefull punishments ANd thus haue I shewed that drunkennesse is not onely sinfull in it selfe §. Sect. 1. Drunkennesse is the cause of punishment but also that it is the cause of manie other hainous transgressions Now that it may appeare that it is euerie way euill we are in the last place to prooue that it is not onely the cause of sinne but also the cause of punishment in which point I purpose to be more briefe because by necessarie inference it is alreadie sufficiently prooued For all those euils which this vice bringeth vpon a man as in respect of the partie who bringeth them vpon himselfe they may be called euils of sin so in respect of God who hath also a iust hand in inflicting of these euils they may be called euils of punishment But to come to the purpose the punishments which are inflicted for the sinne of drunkennesse Drunkennesse maketh a man liable to a fearfull woe and heauie curse are many and grieuous and that both in this life and also the life to come in this life it subiecteth a man to beare the intolerable waight of Gods wrath and fearefull vengeance and maketh him liable to Gods curse Esa 5.11 and heauie woe denounced Esa 5.11 Woe vnto them that rise vp earlie to follow drunkennesse c. More especially the Lord punisheth the drunkard God punisheth drunkennesse by infamie and reproch both in his nature state and person His name is branded with infamie and reproch and his glorie is turned into shame for the Lord layeth open his filthinesse and discouereth his vglie nakednes to be scorned and derided not onely of enemies and strangers but also of his familiar acquaintance of his owne seruants yea sometimes of the children of his owne bodie and of his wife who lyeth in his bosome So when Noah fell into this sinne he discouered his nakednesse and was derided by his owne sonne the which as it was a fearefull sin in Cham against his father and in Noah against himselfe so was it a iust iudgement of God vpon his drunkennes Thus Abigail 1. Sam. 25. though at other times a good and dutifull wife yet becaufe in the time of his drunkennesse her husband gaue a foolish and churlish answere vnto Dauids messengers she falleth to descant vpon his name Nabal is his name and follie is with him as though she should haue said his name and nature are well fitted in an euill sutablenesse for a foole he is called and a foole hee sheweth himselfe in all actions And yet this was spoken by a good wife when her purpose was to make for him the best apologie she could to mitigate his offence what therefore would a bad wife haue spoken in the like case desiring to vnburthen her spleene and to aggrauate his fault If follie were the best ornament to couer his faults what could be expected to be vnder this couer but beastly filthinesse and vglie wickednesse This heauie iudgement the Lord denounced against the drunkards of Iuda Habac. 2.16 Habac. 2.15 Thou art filled with shame for glorie drinke thou also and be made naked or discouer thy filthinesse the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glorie Secondly §. Sect. 3. the Lord punisheth the drunkard in his state for this curse lieth vpon this sinne 2 The drunkard is punished in his state that hee who is addicted thereunto shall not be rich Prou. 21.17 Yea the Lord punisheth drunkards not onely with pouertie but also with penurie and extreme want Pro. 21.17 for because in the time of plentie they take too much and so abuse his creatures he bringeth vpon them in the time of dearth and famine a proportionable punishment that they shall not haue enough and so depriueth them of the vse of his creatures and like a wise Physition after they haue surfetted with fulnesse he prescribeth a long fast that so they may recouer their stomackes and for the time to come learne more temperance because their fuperfluitie bringeth want and their too much is punished with too little And this iudgement is threatned against the drunkards of Iuda Ioel. 1.5 Ioel 1.5 Awake ye drunkards and weepe and howle all ye drinkers of wine because of the new wine for it shall be pulled from your mouth c. Thirdly the drunkard is punished in his person §. Sect. 4. The drunkard is punished in his bodie with sicknesse and that both bodie soule vpon his bodie the Lord inflicteth first dangerous sicknesses and desperate diseases as hath been shewed for as the Lord sendeth such a blessing vpon these creatures when they are temperately vsed with thanksgiuing that
they become notable meanes for the strengthening of the bodie and preseruing health so when they are immoderately vsed vngratefully abused to the dishonour of Gods name he layeth his heauie curse vpon them and so they infeeble the bodie and bring innumerable sorts of sicknesses and diseases Yea the Lord punisheth this sinne not onely with sicknesse §. Sect. 5. Drunkennesse is punished with death but also with death it selfe and not such deaths alone which waite vpon drunkennesse as being necessarie effects of this cause of which I haue alreadie spoken but also such as are more violent and vnnaturall Thus the Lord caused Ela to perish in his drunkennesse by the hands of his owne seruants 1. Kin. 16.9 1. King 16.9 And thus the Lord threatneth the Babylonians that he would giue them ouer to the sinne of drunkennesse whereby they should fall into a perpetuall sleepe euen the sleepe of death out of which they should neuer awake Ier. 51.39 Ier. 51.39 The which punishment was accordingly inflicted both vpon the Prince and people for whilest Belshazzar was feasting and drinking amongst his thousand Princes the Lord by a hand writing vpon the wall passed the sentence of death and destruction against him the which was executed the same night by Darius and the Medes and Persians who came vpon them in the time of their feasting and drunkennesse killing the King and surprizing the citie and with it the whole Monarchie Dan. 5.2.30 as appeareth Daniel 5.2.30 But as the drunkard is punished in his bodie §. Sect. 6. The drunkard is punished in his soule 1. By losing the vse of reason so also in his soule for first the Lord doth infatuate them and depriueth them of the vse of reason and vnderstanding and that most iustly for when they will not be ruled by reason which the Lord hath appointed as their soueraigne and as viceroy next vnder himselfe in the little common wealth of mans bodie he taketh away from them their naturall and lawfull King and subiecteth them to the tyrannicall gouernment of their filthie and vnrulie lusts For what should they doe with reason who will not vse it and why should they haue the vnderstanding of men who demeane themselues worse then the brutish creatures Secondly § Sect. 7. 2. VVith hardnes heart of finall impenitencie the Lord giueth the drunkards ouer to hardnes of heart securitie and finall impenitencie as hath been shewed for as excessiue drinking bringeth a dead sleepe vpon the bodie so also a spirituall lethargie vpon the soule which so stoppeth the eares and taketh away the vnderstanding that they can neither heare the stil melodious sound of Gods mercies nor yet the thundring noise of Gods fearfull threatnings and heauie iudgements calling them to repentance but as they are not allured by the one so they are no whit terrified with the other but continue still in this dead sleepe of sinne till they are awakened by the voice of the Archangell and summoned to iudgement So that their wine to them is no better then bewitching and deadly potions whereby the great Magician Satan keepeth them in a perpetuall sleepe of sinne and their drunkennes serueth as a swift chariot which with headlong speed carrieth them into hell §. Sect. 8. And these are the punishments which are inflicted vpon drunkards in this life Drunkennesse is punished in the life to come with the losse of heauen and with the torments of hell the which howsoeuer they are fearefull and terrible yet are they farre more light and easie then those which are reserued for them in the life to come for they shall be cast out of Gods presence and excluded out of his kingdome where is fulnes of ioy for euermore as the word of God plainly telleth vs 1. Cor. 6.10 Gal. 5.21 And yet this is but one halfe of their miserie 1. Cor. 6.10 Gal. 5.21 for being summoned to appeare before Gods iudgement seate and not being able to answere one word for their mispending of Gods talents and the abusing of his creatures nor for their fearefull dishonouring of his holie name not only by their drunkennesse but also by their horrible blasphemies cursings railings ribauldrie and all other their hainous sinnes before spoken of they shall be cast into vtter darknesse and haue their portion in the lake which burneth with fire and brimstone The serious consideration whereof may serue in stead of tenne thousand forcible arguments to restraine all men from this sinne For what then will their passed pleasures profit them when as they are to bee punished with eternall torments What ioy shall they haue in remembring their former good fellowship and merrie companie when as now they shall haue no other companie but the wicked fiends and damned spirits What will it auaile them to haue pleased their taste and delighted their appetite with their delicious drinkes and choisest wines when being in torment in hell fire there shall not bee granted vnto them so much as a drop of cold water to coole their heate Luk. 16. What will then their cups of pleasure profit them when as they must drinke the cup of Gods fierce wrath and sup vp the dregs thereof euen to the very bottome CHAP. VIII The causes why drunkards continue in their sin ANd yet such is the follie of voluptuous men §. Sect. 1. The sottish folly of drunkards that howsoeuer all these euils do accompanie this vice of drunkennesse both temporall and eternall yet they will not be reclaimed from it the which follie is so much the greater in that they wilfully incurre all these mischiefes for the nourishing of a sinne that hath not in it so much as any respect of worldly good for it is not accompanied with honour and credit but with shame and reproch it doth not bring with it profit and riches but losse and pouertie neither can there be any pleasure in the vice it selfe for what more delight can a man take to drinke when hee doth not thirst then to eate when he is not hungrie to continue still carousing when alreadie he hath drunke too much then presently after a great feast to fall to eating againe vpon a surfetted and full stomacke but onely that by long custome they haue brought themselues to an habite and turned superfluitie into necessitie so that as those who loade themselues with clothes are apt to take cold if they leaue off any one garment though the one halfe were sufficient to preserue their bodies in naturall heate and strength if they were so accustomed so these drunkards by long vse haue brought vpon themselues such a necessitie of drinking that their dropsie desire is neuer satisfied nor their insatiable thirst quenched vnlesse they be continually bibbing So that a man might well wonder not only that any Christian §. Sect. 2. The causes why men continue in this beastly vice but that a meere worldling should be allured to continue in this vice
there being no respect of worldly good to intice him But the cause hereof is that either men against reason and nature are drawne into this vice through the vnresistable violence of bad companie or through their owne wanton voluptuousnes which maketh them slaues to their filthie lusts and then howsoeuer there was no reason why they should wilfully subiect themselues to this bondage when they were at libertie yet when they are once inthralled there are causes enow to keepe them in subiection neither is it a hard matter to keepe him in safe custodie who is alreadie bound in strong chaines Now these causes are principally three §. Sect. 3. 1. Sottishnes the cause of drunkennes first because those who are addicted to this vice are so infatuated and besotted that they neuer enter into any consideration of their estate but as they are senselesse in feeling present miseries so they are securely carelesse in foreseeing or auoiding future euils like filthie swine feeding greedily on such things as please the appetite neuer considering that they doe but fat themselues for the shambles and slaughter Secondly because such is their infidelity §. Sect. 4. The second cause is infidelitie that though they heare these things yet they beleeue thē not and being cōuicted they are not perswaded otherwise it is impossible that reasonable creatures should bee subiect to such brutish folly as to nourish a needlesse and fruitlesse vice which is accompanied with so innumerable mischiefs If but a cōmon friend doe warne vs not to drinke in such a cup because it is mixt with deadly poison though the cup were of gold and the drinke most delicious yet who would taste it If a faithfull Physition should forbid vs to feede on such or such a dish assuring vs vpon his approued knowledge and certaine experience that if wee eate of it wee shall either lose our wits or fall into grieuous diseases or indanger life it selfe what man is so sensuall in his appetite that would bee perswaded for companie sake or to please his pallet to feede vpon it But the Lord who is a friend of friends and a Physition of skill and faithfulnes without compare hath forewarned vs to auoide excessiue drinking because it will bring vpon vs innumerable euils both in our bodies and soules temporall and spirituall in this life and the life to come and hath plainly told vs that howsoeuer these are sweete potions in the going downe yet we shall finde them to be deadly poisons in operation and notwithstanding all this few are reclaimed from this vice and that because howsoeuer they giue him the hearing yet in truth they beleeue him not Lastly §. Sect. 5. The third cause is their vaine excuses they continue in this vice because they haue some figge-leaues of vaine excuses whereby they indeuour to hide the vglie filthinesse of their sinne partly defending it as being tollerable and partly extenuating and excusing it as being light and veniall The 1. excuse because they are not ouercome vvith drinke though they drinke much First they thinke themselues sufficiently cleared from the sinne of drunkennesse and acquitted of the punishment because howsoeuer they drinke abundantly yet such is the strength of their braine that they are able to beare it without anie great distemperature and retaine still the vse of their reason memorie and all their other faculties as at other times But such are to know that not onely drinking vnto drunkennesse is condemned by Gods word but also excessiue and immoderate drinking when as men sit much at the wine and take their chiefe delight in tipling yea it is a sinne more hainous before God then moderate drunkennesse when as men drinking sparingly are yet ouertaken at vnawares through the weakenesse and infirmitie of their braine for they sinne sometimes vnaduisedly and in some sort against their will but the other continue in their vice vpon a deliberate purpose voluntarilie and wilfully they through weakenesse of nature these for want of grace And therefore the Lord rangeth them with common drunkards Esa 5.22 and denounceth against them the like fearefull woe Esa 5.22 Woe vnto them that are mightie to drinke wine and to them that are strang to powre in strong drinke So the Apostle Peter reckoning vp the lusts of the Gentiles numbreth amongst them not onely drunkennesse but also excessiue drinkings 1. Pet. 4.3 1 Pet. 4.3 And those Princes are condemned who drinke not for thirst Propter compotationem Eccl. 10.17 or for strēgth nourishment but for drinkes sake that is because they take pleasure and delight in immoderate drinking Eccles 10.17 But howsoeuer the spirit of God thus condemneth it §. Sect. 6. VVorldly men glorie in their much drinking yet worldly men who would be accounted Christians are so farre from censuring it as a vice that they thinke it an excellent propertie and a singular ornament whereby they grace themselues when as they can drinke more then two or three and yet beare it away and being on the bench of good fellowship are able to get the victorie in quaffing and drinke the rest of their companie vnder the table but what excellencie is in this qualitie Plutarch in Demosth 2. Aristip apud Laert. lib. 2. cap. 8. to sucke in much drinke which as Demosthenes said of King Philip is common to them with a sponge what great exploit doe they in drinking more then others seeing a horse or mule can drinke more then they what matter of boasting haue they that their stomackes will beare and hold more wine then the rest of the companie seeing as Seneca saith in this the wine caske farre excelleth them Epist 83. what great conquest haue they got when in excessiue drinking they haue ouercome all their companions seeing in conquering they are ouercome and are shamefully foiled and ouerthrowne by Satan their chiefe enemie whilst they triumph in a drunken victorie ouer their friends And therefore let not these men for want of vertue boast of their vices wherein they shall but fome out their owne shame and discouer their naked filthines for whilest they thus bragge of their naturall strength they plainely shew their spirituall weakenesse and whilest they vaunt of these drunken conquests they cleerely prooue that they are no better but the diuels captiues Secondly they iustifie their wickednesse § Sect. 7. The second excuse that wine is giuen for the vse of man by alleaging for themselues that God hath giuen the grape and wine for the vse of man and that not onely for his necessitie but also for delight that by more liberall drinking hee may haue a merrie heart To which I answere that howsoeuer this prooueth the lawfull vse of wine ioyned with sobrietie and moderation yet it serueth nothing to approoue the abuse in excesse and drunkennesse nay rather the contrarie from hence may be concluded for it was giuen to make the pensiue merrie and the sorrowfull glad and not to
2. The speciall meanes to preserue vs from the sin of drunkennesse let vs set before vs in a generall view the hainousnes thereof and the manifold euils and mischiefes which doe accompanie it of which I haue alreadie spoken as that it is a vice condemned by God and men Christians and Infidels that thereby wee grieuouslie offend God by making our bellies our god by vnfitting and disabling our selues for his seruice by abusing his good creatures which with a plentifull hand hee hath bestowed vpon vs the necessarie vse whereof many better then wee want that thereby we sin in a high degree against our neighbours generally and particularly against the whole Church and common-wealth strangers and familiar acquaintance and most of all against their owne familie that we hereby most grieuously sinne against our selues by making vs vnfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selues into contempt by making our selues the voluntarie slaues of this vice by impouerishing our state and bringing vpon vs want and beggerie by infatuating our vnderstandings and corrupting our wills and affections by deforming disabling weakening and destroying our bodies and bringing our selues to vntimely death by excluding our selues out of the number of Christs members and of those who are regenerate by quenching the gifts of the spirit and strengthening the flesh and the lusts thereof by causing our soules to bee possessed with finall impenitencie which is inseparably accompanied with eternall damnation Let vs also remember that as in it selfe it is most sinfull so also it is a cause of other sinnes and a fruitfull mother of all wickednesse as of the manifold and horrible abuses of the tongue of manie wicked and outragious actions and particularly of those fearefull sinnes of murther and adulterie Let vs also call to minde that as it is the cause of sinne so also of many heauie and grieuous punishments for it maketh a man liable to a fearefull woe and Gods heauie curse it subiecteth his name to infamie and reproch his state to beggerie his bodie to diseases and immature death his soule to senselesse sottishnesse and depriuing the whole man of the ioyes of heauen entreth him into the possession of eternall hellish torments All which being duelie considered may mooue any who hath not onely any dram of religion but euen any naturall reason or but common sense to hate and abhorre leaue and forsake this brutish sinne which being odiously wicked in it selfe is also the cause of so innumerable mischiefes For if those who being diseased with the dropsie will when they are aduised by the wise and faithfull Physition restraine their appetite and refraine from much drinking though by reason of their disease they are continually tormented with an insatiable thirst and that onely to recouer bodilie health and to preserue for a while their temporarie life in the meane time hauing no assurance of attaining vnto their end with all this paines then how much more should those who haue been formerly addicted to this sinne of drunkennesse bridle their appetite and abstaine from excessiue drinking although through their accustomable carousing they haue brought vpon themselues such a necessitie of drinking that it is a torment to forbeare seeing so innumerable euils doe necessarilie accompanie it both in this life and in the life to come which are much more earnestly to bee auoided then many deaths Lastly § Sect. 3. The last means is to auoid the companie of drunkards they who would willingly reclaime themselues from this vice of excessiue drinking must carefully auoide the companie of drunkards And vnto this the wise man perswadeth vs Prou. 23.20 Keepe not companie with drunkards nor with gluttons Prou. 23.20 And the Apostle chargeth vs that if one who is a brother be charged to be a drunkard we should not so much as eate with him 1. Cor. 5.11 1. Cor. 5.11 For if they still haunt this wicked societie after they are recouered of this disease they will easilie through this cōtagious fellowship be againe tainted and fall into a fearefull relapse of their sinne for they will not onely allure them by their example but also draw them with the pretended bond of good fellowship yea vrge and prouoke them with challenges to answere them in their carouses and sometimes with vnkindnes taken and threats of reuenge if they doe refuse and if all this will not mooue them to reenter into their old course they will not sticke after an impudent and impious manner to gibe and scoffe at their new reformation and to lay vpon them the imputation of too austere precisenesse in that they will not follow the practise of their old companions The which motiue although it be of no true force in it selfe yet is there no small strength ministred vnto it by our corruptions for the foiling and ouerthrowing of new conuerts for howsoeuer the wicked are bold in sinne and care not in what companie almost they act their impietie if it bee not within danger of law yet those who haue not receiued a great measure of grace are bashfull and loth to bee seene in any vnaccustomed goodnesse and as if it were some blemish vnto them they are readie to blush if more then ordinarie pietie be laid to their charge or if wicked men doe accuse them of being too religious And thus much I thought good to speake of the sinne of drunkennesse §. Sect. 4. The conclusion of this treatise both to perswade all men to abhorre this vice who are not ouertaken therwith and to disswade those who haue defiled themselues by wallowing in this filthie puddle from persisting in this brutish course The Lord make that which hath been said effectuall to these ends that wee may not only performe the duties of pietie towards him and the duties of righteousnes towards our neighbours but also the duties of temperance and sobrietie toward our selues that so by our Christian liues and conuersation God may bee glorified our brethren edified and we more and more assured of our inheritance amongst Gods Saints in heauen when as we liue as it becommeth his children and seruants here on earth The which grace the God of grace and goodnes vouchsafe vnto vs for his Christs sake to whom with the Father and the holy Spirit be al praise and glorie now and for euermore Amen FINIS A TREATISE AGAINST FORNICATION AND ADVLTERIE WHEREIN IS SHEWED THE hainousnes of these sins the grieuousnes of their punishments and the meanes whereby we may be preserued from them CHAP. I. The sins of the people indanger the Common-wealth AS when the great bodie of the Common-wealth is throughlie purged from the noisome dregs of sinne §. Sect. 1. The sins of the people cause the land to vomit out her inhabitants wherewith it is oppressed and surcharged it sucketh plentifully and as it were with a good appetite Gods liberall gifts and blessings like wholesome food the which
punishment of other sinnes BVt as whoredome is in it selfe a grieuous sin §. Sect. 1. That vvhoredome is in it selfe the punishment of other sinnes and the cause of much other wickednesse so likewise it is accompanied with many grieuous punishments and that both as it is in it selfe a punishment of other sinnes or as it is punished by God with many fearefull iudgements In it selfe it is the punishment of other wickednesse for the harlot as the Wise man saith is like a deepe pit of destruction hee with whom the Lord is angrie namely for their other sinnes shall fall therein as it is Prou. 22.14 and 23.27 So Eccles 7.28 Pro. 22.14 and 23.27 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her By which places is implied that whoredome is like a deepe pit or dungeon into which sinners fall in Gods iust displeasure and the harlot like a strong and mercilesse iaylour which holdeth men in thraldome with whom God is angrie in the chaines of lust out of which they cannot nor desire not to escape Yea in truth the fornicator is in farre worse case then such a miserable captiue for the dungeon taketh away the comfortable light of the Sun and so depriueth him of the vse of bodily sight but fornication blindeth the vnderstanding which is the eie of the soule and taketh away the light of reason as hath been shewed In the dungeon he is stripped of his goods liueth in penurie but by this sin the fornicator strippeth himselfe and like an vnnatural theefe robbeth and spoileth his own state to bestow it vpon harlots til he be brought vnto extreame pouertie Out of the dungeon the captiue cannot escape though hee much desire his libertie out of this lothsome pit he will not escape but remaineth a voluntarie slaue to an odious strumpet and his owne filthie lusts till by death he is brought forth to the bar of Gods iudgemēt to receiue the sentence of eternall condemnation More especiallie whoredome is the punishment of idolatrie §. Sect. 2. VVhoredome is the punishment of idolatrie as it plainly appeareth Rom. 1.23.24 For because the idolatrous Gentiles turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things therefore also God gaue them vp to their harts lusts Rom. 1.23.24 vnto vncleannesse to defile their owne bodies betweene themselues c. So because the Israelites went a whoring after idols therfore the Lord gaue ouer their daughters and spouses to their owne filthie lusts to become harlots and whores and would not restraine them from their whordomes by his fatherlie chastisements Hos 4.12.13 The like experience we haue at this day in the Papists Hos 4.12.13 who because they are the most shamefull idolaters of the whole world therefore being giuen vp of God to their owne vncleannesse they doe also exceede in fornication whoredome and filthie Sodomie as the histories of all times doe plainely testifie and as common fame at this day soundeth their infamie in this behalfe in euery mans eares Secondly §. Sect. 3. VVhoredome is the punishment of the contempt of Gods vvord whoredome is inflicted as a punishment vpon those who are contemners of Gods word and oppose themselues against the Preachers thereof for because men will not suffer themselues to be guided with the light of Gods truth therefore the Lord giueth ouer both them and theirs to be blinded with their owne filthie lusts and to be ouerruled and mislead by their vncleane passions till they fall vnrecouerablie into the sinne of whoredome and because they dishonour the Lord by despising his word hee will cause their wiues and daughters to dishonour them with their fornications and adulterie Of the former we haue an example in the Israelites who when they most contemned Gods word and despised his Prophets did also most exceede in filthie whoredome and in the haters and persecutors of Gods true religion faithfull seruants at this day as namely the Turks Papists and Familists who as they aboue all others contemne the pure and vndefiled word of God so also are they of all other men most stained and defiled with whoredome and all manner of vncleannesse as not onlie Turkie with the large dominions thereof but also Spaine and Italie doe sufficiently testifie and prooue Of the other we haue an example in Amaziah the Priest who because he despised Gods word and opposed against the Prophet Amos had this heauie punishment denounced against him Amos 7.16 Thou saist Amos 7.16 Prophecie not against Israel and speake nothing against the house of Ishak 17. Therefore thus saith the Lord thy wife shall bee an harlot in the citie c. And thus it appeareth that whoredome is the punishment of other sinnes and that no small punishment §. Sect. 4. That whoredome is a fearefull punishment seeing thereby such great sinnes as idolatrie and contempt of religion are punished by the Lord who holdeth some proportion betweene the punishment and the sinne And as it is great in it selfe so in this respect it is more grieuous in that the whoremonger rather esteemeth it his chiefe delight then his punishment and so securely continueth vnder the bondage of it and his other sinnes without sense of smart and consequently without remorse of conscience for when the paine of the punishment exceedeth not the pleasure of the sinne the pleasure doth more delight the malefactors then the punishment doth terrifie them whereof it commeth to passe that hauing a prosperous gale in their opinion to blow them on forwards in their euil courses they are giuen ouer to a reprobate mind and continue in their sinne without griefe or wearinesse CHAP. X. That whoredome is the cause of many grieuous punishments BVt as whoredome is the punishment of other sinnes §. Sect. 1. That God himselfe punisheth whoredome when men winke at it so also it selfe as a grieuous sinne is punished with Gods heauy iudgements And because men who are Gods deputies doe oftentimes winke at it and carelessely passe ouer the due executiō of iustice in the punishment of this sin therefore the Lord oftentimes taketh the cause into his owne hands and proceedeth against these filthy persons not onely as a Iudge and witnesse against them but as the executioner of that iust sentence which himselfe hath pronounced So he saith that he would come neere vnto the Israelites to iudgement and be a swift witnesse against the whoremongers Mal. 3.5 Heb 13.4 Mal. 3.5 and Heb. 13.4 it is said that whoremongers and adulterers God himselfe will iudge Yea so odious is this sinne in the sight of this vpright Iudge that though he bee infinite in mercie yet hee professeth that he could not in his iustice let
heauie curse and malediction for howsoeuer the curse of the law belongeth generally to all transgressors yet in some speciall manner it is denounced against this sinne of Adulterie and therefore the Prophet foretelleth that when they of the captiuitie of Iudah should take vp a fearefull curse against any it should bee in this forme that the Lord would make them like vnto Zedechiah and like Ahab two notable adulterers as appeareth Ier. 29.22 Ier. 29.22 So the Lord saith in his law that when the adulteres had drunke the cursed water is shuld be turned into bitternesse and cause her bellie to swell and her thighe to rot and the woman should be accursed among her people as it is Numb 5.27 Numb 5.27 §. Sect. 7. The punishment of adulterie in the life to come But showeuer the Lord to shew the riches of his mercie to all repentant sinners and to make the impenitent much more vnexcusable doth sometimes forbeare to inflict these punishments vpon adulterers in this life yet will hee most surely and most seuerely punish them in the life to come For if fornicators shall be depriued of the ioyes of heauen and haue their portion in hell fire euen in the lake which burneth with fire and brimstone as before I haue shewed then surely the adulterers whose sinne is much more vnexcusable and hainous shall be plunged into a farre deeper degree of condemnation and be much more exquisitely tormented in those hellish torments And these are those intollerable and eternall punishments which are in so many places of the holy Scriptures denounced against adulterers some whereof I will annex that who so wil may search and examine them 1. Cor. 6.9.10 Gal. 5.19.21 Ephes 5.5 Apoc. 21.8 and 22.15 CHAP. XVII Of the meanes whereby we may be preserued from whoredome ANd thus haue I spoken of the sinnes of vncleannesse §. Sect. 1. The first means is to reclaime our willes from vncleannesse by considering euils which the doe accompanie it both of fornication which is that filthinesse that is committed betweene single persons and of adulterie which is committed betweene married folkes and haue prooued that they are not only hainous sins but also that they are attented vpon with innumerable mischiefes and punished with fearefull punishments both in this life and the life to come Now in the last place I will set downe some meanes whereby wee may be the better inabled to preserue our bodies in puritie and chastitie and bee either restrained or reclaimed from whoredome and vncleannesse The which meanes are either common preseruatiues from all manner of filthie lusts or more proper remedies against adulterie Concerning the former if we would be preserued from whoredome and all manner of filthinesse it behooueth vs first to reclaime our willes and to worke in our hearts and affections an vtter hatred and detestation of this sin so as we may desire nothing more then to be preserued from it if we be yet innocent or at least may be reclaimed if we haue offended For as it is in vaine to prescribe good medicines to such a patient as being in loue with his diseases will not receiue them so it is in vaine to thinke of meanes to preserue vs from sinne if wee still haue a liking of it or of remedies to cure our spiritual diseases if we be not come to an earnest desire and hearty resolution to part with them To this purpose therefore let vs in the first place often meditate with our selues of that which hath been alreadie spoken both concerning the hainousnes of the sinne and the greatnesse of the punishment As for example that it is in a high degree a notorious breach of Gods commandement the transgression whereof is accompanied with a fearefull curse that is is a badge of such an one as God hateth and a notable fruite of the flesh in which whosoeuer liue shall die eternally That he who committeth it grieuouslie sinneth against God his neighbour and himselfe and that in manie respects as hath been shewed That it is a cause also of many other sinnes the least wherof deserueth eternall death That howsoeuer carnall men make it their idoll and chiefe delight yet in truth it is a fearefull punishment of diuers other grieuous sinnes That it selfe also hath many fearefull punishments attending vpon it for it ruineth a mans estate it exposeth his name to infamie and reproch it maketh him a slaue to his owne filthie lusts and a vassall to an odious strumpet it infatuateth the mind and bridgeth vpon the bodie lothsome diseases and vntimely death it subiecteth a man to Gods fearce wrath and causeth impenitencie and hardnesse of heart it setteth the offender vpon a continuall racke and haunteth him like a hellish furie and in a word it dispossesseth him of the ioyes of heauen and casteth him headlong into the lake which burneth with fire and brimstone And if hauing put into the one skole these manifold euils of sinne and punishment we also put into the other the pleasure and profit of this sinne and consider with our selues how that we vndergoe all these mischiefes for the satisfying of our brutish lusts and for the inioying of a vaine short and beastly pleasure it is not possible if wee be not altogether blockish and void of common sense but that we should hate and abhorre this sinne and earnestly labour in the vse of all good meanes whereby we may bee preserued and deliuered from it Now these meanes which may bee vsed for this purpose are manifold §. Sect. 2. The second meanes is to purifie our hearts from filthinesse first wee must labour to purge and purifie our hearts from vncleane lusts as being the verie fountaines of all filthinesse and pollution and to withstand to the vttermost of our power the first motions and inclinations which draw vs vnto this sinne For as Christians ought to bee so farre off from committing these works of darkenes that they should not so much as take their names into their mouthes as the Apostle telleth vs so also they should not giue them the least intertainement into their hearts but as soone as the tentation or motion vnto vncleannes is cast into their mind they are at the first to reiect it as abominable and not to reuolue it in their thoughts nor to fight with these vncleane lusts as it were at handi-blowes but rather by skilfull shunning and auoiding of them For if we suffer them to rest any while in our hearts they will be able to make a strong partie of our owne corruptions and the longer they are retained the more hardly they will be repelled To this purpose Ambrose speaketh Quum alijs vitijs potest exspectari conflictus 1. Cor. 6.18 hanc fugite quia non potest aliter melius vinci Whereas saith he in some other vices wee may abide a conflict wee are to flie from these sins of vncleannesse as being the best meanes to get the victorie ouer them In
the partie for whose sake he doth iniustice in that he taketh a reward to countenance him in his vniust courses to harden him in his sinne and by making the wrongs and iniuries iustifiable and lawfull which he hath offered to his neighbour causeth him securely to goe on in his wickednesse without repentance Lastly hee offendeth against his instruments whom hee vseth in these vniust imployments for if Iesabel will vniustly spill Naboths blood and spoile him of his vineyard then also must shee haue false witnesses to accuse him and vniust Iudges to condemne him and if Felix will bee a cunning taker of bribes he must not goe bluntly to worke and himselfe make the match but he must haue his wicked brokers to beate the bargaine who also if the truth come to light may beare the blame and excuse their master And so these wretches seldome goe to hell alone but draw others with them into the like fearefull condemnation CHAP. III. How the briber sinneth against particular and priuate societies ANd thus the briber sinneth against particular mē §. Sect. 1. Of the briberie of Landlords Against whole societies he likewise offendeth and that both priuate publike Against priuate societies as namely against families whether they belong to others or that whereof himselfe is gouernor Other mens families they wast and spoile by exacting gifts and rewards from them and like greedie but yet idle birds they rob other mens nests to feather their owne In which respect the greedie Landlord principally offends who being to let a lease to a poore tenant doth not onely raise the rent and inhance the fine but in churlish cunning keepeth aloofe looking sternely and speaking bigly neither can hee be perswaded to come vnto any agreement vntill his wife or children be feed with bribes to mediate in the behalfe of the poore tenant and so make him more tractable and inclinable to entertaine his motion And when the lease is taken at so high a rate that by sweating almost vnto blood he cannot maintaine his poore familie yet if he regard his Landlords displeasure and would haue him to looke vpon him with a cheerfull countenance yea if hee desire to be out of his lurch and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred he must at euerie good time present him with the fat of his labours though he spare it out of his owne bellie and be alwaies readie at his Landlords pleasure to toile himselfe and his cattell also with gainelesse paines and vnrewarded labour Esa 3.14 Amos 8.6 And what is this but as the Prophet speaketh to beat the people in pieces and to grinde the faces of the poore What is it but to sell the poore for old shooes and basely to vnderualue those as slaues and men of no worth whom Christ hath redeemed with the inestimable price of his owne most precious blood What is this but not onely to plucke off the clothes from their backs and their meate from betweene their iawes but euen to pull off the skinne from the flesh and the flesh from the bones and like cruell Canibals to eate the flesh of Gods people hauing first flaied off their skinnes broken their bones and chopt them in peeces as for the pot and as flesh within the caldron as the Lord complaineth of the Princes of Israel Mich. 3.2.3 Mich. 3.2.3 The like may be said of many couetous lawyers §. Sect. 2. The manisold briberie of diuers lawyers for I doe not accuse all nor any whose consciences doe not accuse them and I know that there are many of this honourable profession who doe truely feare God loue iustice hate the corruptions of the time and make conscience of their waies but I only taxe such as being wholly possessed and corrupted with greedy couetousnesse stand accused and conuinced before God by the testimonie of their own consciences of these griping courses and of this vnconscionable bribing whereby they spoile whole families and lay wast dwelling houses as desert places for when men come vnto them for helpe to maintaine their iust titles and to enter or keepe them in possession of their right they of all others most wrong them and if at al they preserue their state it is that themselues may pray vpon it vsing herein their clients as the briers the sheepe who when he commeth amongst them for shelter against the storme is so inueigled that before hee can get out he must leaue his coate behind him Neither is this the case of the one client alone but herein both aduerse parties doe well agree for oftentimes both he that doth and receiueth the wrong he that hath a iust title vnto that for which he sueth as well as he that deteineth other mens rights from the true owners haue through tedious suits their estates brought into such deepe consumptions that they neuer recouer of it So as it had bin much better oftentimes to haue giuen away their right then to haue sued for it because they can haue no end of their chargeable suites till hauing spent all their pouertie procureth a priuiledge of exemption In which respect many Lawyers of our times may be truly said to accord contentions as in the fable the kite compounded the strife between the mouse and the frog namely by making a pray of both parties And those who sue for their helpe are like vnto true men who when they cannot agree about the diuision of their goods either partie desiring the greater share commit the matter to be comprimitted and decided by theeues who inrich themselues with the spoile of them both or like vnto the blind and the lame contending who should haue the oister which the one spied and the other tooke vp and not being willing to decide the matter betweene themselues did chuse an arbitratour who did eate the meate himselfe and gaue a shell to either partie But because it is not enough to say that they are diseased §. Sect. 3. That lawyers diuerslie offend in this sinne of bribing 1. When as they take gifts to maintaine an vniust cause vnlesse we also point at the sore or to accuse them of bribing vnlesse we also shew wherein their taking rewards is to bee condemned we are further to know that in this regard they principally offend first when they take gifts for the defending of an vniust cause themselues knowing before they take it in hand that it is of this nature and qualitie A common practise amongst many lawyers of these times who care not how bad the cause be so the fee be good nor how emptie the courts be of iustice so that their chests hereby may be filled with riches But herein they grieuouslie sinne against the Iudge whom by their pernicious eloquence colourable glosses and false suggestions they labour to blind that they may seduce and misleade him out of the path of iustice into the by-waies of error and vnrighteousnes They sin
against the aduerse partie ioyning their helping hands with such theeues as would rob them of their right and spoile them of their iust possessions They sinne against their owne client either by taking his monie to doe him no good his cause being apparantly euill or when it is more hidden and intricate by strengthening him in euill countenancing him in his bad course and by selling vnto him for his fees an vniust bargaine which he hath no more right to buy then the other to sell which one day will be a clogge to his mind and a corrasiue to his conscience And lastly they sinne against their owne soules both by scraping out the signe of one who is an inheritour of Gods kingdome and by taking vpon them a marke of reprobation and damnation namely the receiuing of a reward against the innocent as it is Psal 15.5 Psalm 15 and whilest they call good euill and euill good wrong right and right wrong iustifie the wicked for a reward and take away the righteousnesse of the righteous from him they make themselues subiect to a double woe denounced against them Esa 5.20.23 Esa 5.20.23 Secondly they are guiltie of this sinne of bribing §. Sect. 4. 2. By exacting extraordinarie fees for ordinarie businesse who exact extraordinarie fees for ordinarie labour and excessiue rewards for small paines to themselues and as little profit to their clients The which is a common fault of these times wherein some lawyers so much ouerualue their labours aboue their worth that scarce ten times so much as their ordinarie fee will bring them to the barre or cause them to open their lippes in the behalse of their client if they be men of any note But wee are to know that by the rule of iustice there ought to be a proportion betweene the worke and reward betweene the seruice and the wages respect being had of the dignitie and state of the person who taketh the paines and whatsoeuer exceedeth this iust proportion is no better then briberie extorsion and theft in Gods sight Neither must this proportion be measured according to their owne conceit which is commonly vnequall and partiall through ouerweening pride and bewitching selfe-loue but according to the lawes of the land and limitation of the State whereby all such things are to bee ordered and determined Besides as this taking of excessiue fees is bad in it selfe and full of iniustice and corruption so is it of worse consequence for if none of worth can bee entertained but at these high rates then those who are of low condition and meane estate are through their necessity debarred of their helpe and counsell and onely those who abound in wealth and haue full purses haue the benefit of it whereof it must needs follow that through the great skil and perswading eloquence which is vsed in the defence of their cause who are rich through the weake and insufficient handling of the poore mans cause though neuer so iust powerful iniustice wil get the vpper hand oftentimes of weak right and truth hauing no patrons but her own naked simplicitie to maintaine her against the vnresistable violence of bold eloquence and cunning insinuations and surmizes doth not seldome in these daies take the foile But much more doe they offend §. Sect. 5. 3. VVhen hauing receiued their fees they will not speake in their clients cause who receiuing their fees sometimes double and treble will not vouchsafe when the cause of their clients is to be heard to come vnto the barre or to open their lippes in defence of their right Whereby they greatly iniure their clients in betraying their cause vnder colour of patronage withholding their promised counsell and helpe when the necessitie of the cause most requireth it whereof it must needs follow that the aduerse partie will obtaine an easie victorie when being armed at all points for the incounter he findeth no aduersarie in the lists to make resistance And also hereby they make themselues guiltie of shamefull theft in that they take those fees which of right doe not belong vnto them for the reward is not absolutely giuen vnto them but vpon the condition of their best assistance the which condition being not performed they haue no iust title vnto the gift no more then the seruant hath right to his wages who doth no worke or spendeth his whole time in following his owne businesse The causes of the former sin 1. The couetousnes of the lawyer Now the cause hereof principally is their griping couetousnesse which maketh them thinke all the water lost which runneth besides their mill and therefore they greedily vndertake as many businesses as are commended vnto them by assured hope of large gaine though it be impossible that they should carefully prosecute one of three as the causes require And so they not onely emptie their clients purses of their mony but also their hearts of all comfort when they find their cause betraied by those who should haue defended it and perceiue to their griefe that these broken staues haue failed them when they most relied on them 2. The importunitie of the client And secondarily this commeth to passe through the importunitie of the client who looking more into the skill of his counsellours then into the goodnesse of his cause is in policie contented to giue a large fee to one of whom he hath conceiued a great opinion rather to hinder his aduersarie then to helpe himselfe For hauing no hope of entertaining him to speake in his owne cause he putteth into his mouth this goldē gagge to restraine him from speaking against him in the behalfe of the aduerse party Wherin they behaue themselues like the poore Indians who offer sacrifice to the diuels not because they looke to obtaine from them any good but because they would restraine them from doing them any hurt so these not for hope of receiuing any helpe but to keepe them from hurting their cause fee them with large gifts whereby it commeth to passe that they who in this corrupt ranke are of greatest fame are more inriched by their silence then others by their laboured speeches and haue more and greater fees to keepe them sitting stil and doing nothing then others for trudging to the courts and taking all the paines Lastly they offend by making tedious delaies §. Sect. 6. 4. By making tedious delaies and protracting suites and protracting of suits from terme to terme and yeere to yeere diuising a thousand quirkes and shifts to keepe the cause from comming to a iust triall to the end that together with the suite their fees may be continued and become of extraordinarie rewards annuall rents to bee paid vnto them quarterly at euery Terme So that in these daies the execution of iustice is farre vnlike vnto that it was in the time of Moses Exod. 18.14 for then Iethro complained that the peoples suites were too tediously delaied because they were faine to waite from morning to night
they are of one nature and are both direct witches who equally labour to enrich Satans kingdome both with their owne soules and with the soules of others who are seduced by them So among bribers there are some who may be called good in comparison of others who take rewards to right the others wrongs and releeue those whom others by their vniust sentences haue oppressed notwithstanding these are bribers too corrupt vnrighteous and naught although not altogether of so malignant a disposition as the other For it is as great iniustice to inforce a man to buy that which is his owne alreadie as to giue vnto him that which of right belongeth to another and hee that goeth thus farre to make iustice which is in her nature free to become venall and of a slauish nature within a while will be so blinded with gifts that he will not sticke to set iniustice also to sale and as one saith Qui non erubescat dicere Greg. lib. 12. Moral quid mihi dabis vt tibi iustitiam faciam nonne simile est ac sidicatur quid mihi vultis dare vt abnegem officium perdam deum vendam That is He that blusheth not to say what wil you giue me and I will doe you iustice is as readie to say what will you giue me and I will denie to execute iustice neglect my dutie and sell God himselfe Howsoeuer it is it cannot be but great preiudice to the vprightnesse of a Iudge and a shrewd presumption of his corruption when as hee receiueth gifts of those who haue suites depending before him for as a wife or maide would incurre the danger of iust suspition of hauing an vncleane heart who being solicited by a fornicator to commit whoredome should receiue his gifts although she should denie his suite for howsoeuer in word she refuse his wicked motion yet indeed she receiueth pledges of his loue so likewise are such Iudges not without cause to bee suspected who receiue gifts of those who labour to peruert iudgement for howsoeuer in outward shew they make profession of integritie yet in action they receiue the pawnes of vnrighteousnesse which will cause them to preiudice the cause and to hault in the administration of iustice and to respect the person of one more then of another and the cause for the persons sake Fourthly §. Sect. 9. Briberie is a cause of treacherie and treason the sinne of bribing is pernicious to the common-wealth as it is a cause of all treacherie and treason against the State For he that will not sticke to sel iustice and iniustice will not sticke to set the common-wealth to sale also and betray it into the hands of the enemie for large gifts when he doth but get opportunitie and can doe it safely secretly and without danger Of this great Philip of Macedon had often experience in his time and therefore he thought no castle so impregnable no fort so strong but that there might be found roome and passage for an asse laden with gold to enter into it But much more doth this corruption abound in our times for who seeth not that it is an vsuall thing in the time of warre as the prouerbe is Argenteis hastis pugnare to fight with siluer pikes to vndermine a State with siluer pick-axes and to batter downe the walles of the best defenced Citie with these golden bullets Neither do the great Commanders of these times vsually bring their forces against any countrie or citie or venture to winne it by inuasion and assault before they haue first made way vnto themselues by large gifts and by corrupting bribes haue made a great partie of the aduerse side or at least some speciall men who may giue them from time to time secret intelligence of all affaires of the State of oportunities to bee vsed and impediments to be remoued and who will when occasion serues betray their countrie as much as in them lieth into the enemies hand And by this meanes more cities are sacked and more countries subdued then by force of armes and dint of sword yea in truth so doth this bribing corruption infect all States in these daies that were it not that the Princes and gouernors being taught by manifold experience the greatnesse of this danger had a most vigilant eye to foresee and spie out these mischiefes and a seuere hand to punish trecherie when it is discouered scarce any State would remaine vnshaken and vnruined by these corrupt courses Lastly bribing is pernicious to the common-wealth §. Sect. 10. Bribing bringeth the common wealth to destruction as being in it selfe a notable meanes to bring it to destruction for not onely it ouerthroweth iustice and truth which are as it were the sinewes wherewith all States are strengthened and held together and euen the verie pillars vpon which the good and safetie of all common-wealthes are built which being taken away the State must needs bee weakened dissipated and brought to ruine but also it inflameth the fire of Gods wrath against that countrie where it much aboundeth and bringeth downe his fearefull iudgements vpon it whereby it will soone be destroyed though there were no enemies to oppose against it And as this truth is warranted by manifold experience of these times so by the infallible word of God which cannot lie Pro. 29 4. So Prou. 29.4 A King by iudgemen maintaineth the countrie but a man receiuing gifts destroyeth it The Prophet Ezechiel also reckoneth this sinne of bribing amongst those capitall sinnes which moued the Lord to bring vpon Ierusalem destruction and desolation Ezech. 22.12.14.15 Ezech. 22.12 The Prophet Micah likewise hauing shewed that all sorts of rulers amongst the people of Iuda were corrupted with bribing saith that for this cause Zion should bee plowed as a field and Ierusalem should bee made an heape of stones and the mountaine of the house as the high places of the forest Mich. 3.11.12 Mich. 3.11.12 CHAP. V. That the sinne of bribing is excceding hatefull to the Church BVt as the sinue of bribing is pernicious to the common-wealth §. Sect. 1. Bribing is the dore whereby insufficient Ministers enter so likewise it is exceeding hurtfull to the Church For as Iudas being possessed with greedie couetousnesse cared not to betray our head Iesus Christ for a reward saying vnto the high Priests What will you giue me and I will betray him so the greedie patrones of these dayes intending onely their owne gaine sticke not to betray the body of Christ to wit his Church into the hands of Ieroboams Priests made of the basest of the people in the first place demanding with Iudas What will you giue me neuer regarding in the meane while how few their graces bee whom they present so their gifts be manie nor how vnfit they are to teach the people so they are sufficient to bring large rewards or at least to subscribe vnto bonds by which they exclude themselues from the greatest part of their
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
there be the least iniury offered to themselues they can containe their fury in no limits till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be Gods Children and seruants we must be as truly zealous of his honour and glory as of our owne credit and reputation The second cause of iust anger is when iniurie is vniustly offered vnto our selues Sect. 5. The second cause of iust anger is iniury offered to a mans selfe for by the law of God we are bound to seeke the preseruation of our owne good name and state and therfore when either of them is violated or impeached we may iustly vse the aide of this holy anger in defending our selues repelling iniurie yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Sword of iustice if it be committed into our hands or by seeking the help of the Magistrate if our priuate estate will not admit vs to be our own caruers Many examples might be brought to cleare this point if it were necessary Though Moses were the meekest man liuing yet when hee was contumeliously abused by Corah and his companions it is said he waxed very angry Num. 16.15 and prayed vnto the Lord that he should not respect their offerings Num. 16.15 though the Apostle Paul were of more then an admirable patience yet being vniustly smitten by the commaundement of the high Priest he sheweth his anger by a sharp reproofe Act. 23.2 Act. 23.2 yea our Sauiour Christ the liuely picture of true patience when contrary to all iustice hee was stroken by the high Priests seruant he sheweth himselfe displeased by his reprehension Iohn 18.23 though at that time he offered himself as it were to suffer all contumelious iniuries which pride assisted with malice could imagine or impose Obiection But here it may be obiected that our Sauiour hath taught vs if wee haue receiued a blow on the one cheeke to turne the other Mat. 5.39 Answere I answere that Christs meainng is not that wee should expose our selues to all iniuries but that we should refraine from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be ready to receiue a new iniurie then vniustly reuenge that which we haue receiued The third cause of iust anger is when iniurie is offered to our brethren Sect. 6 The third cause of iust anger is iniurie offered to our neighbour Act. 7.24 2 Sam. 13.21 for as by the law of charitie we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egiptian who wronged the Israelite Act. 7.24 Thus was Dauid angry with Ammon for deflowring his sister 2 Sam. 13.21 and with Absalon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger when he saw the people oppressed Neh. 5.6 Neh. 5.6 And this anger is not onely lawfull but also necessary and the neglect thereof a grieuous sin in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shew his anger in correcting them otherwise then by mild and louing admonitions his indulgencie moued the Lord to inflict vpon him a most heauie punishment Bernard Et quia ira Eli tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke-warme towards his sons the anger of God waxed fire hot against him and that iustly Gregorie for as one saith Non irasci cum oportet est nolle peccatum emendare Not to bee angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling therevnto is to be come accessarie But as they offend against the partie who is iniured so also against him who doth the iniurie For by not shewing themselues offended they giue approbation and by giuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might bee a notable meanes to reclaime him by working in his hart a consideration of his offence for which hee is reproued And in this respect Salomon saith that anger is better then laughter for by a sad countenance the hart is made better Eccles 7.5 Eccles 7.5 And so much for the iust causes of anger Sect. 7 The cause of iust anger must be waightie but there is further required to holy and lawfull anger not onely that the cause be iust but also waightie and of some importance for if euery small trifle be sufficient to prouoke vs to anger well may wee manifest great iustice but without question wee shall shew little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13.4.5.7 1 Pet. 4.8 1 Cor. 13.4.5.7 it couereth a multitude of sinnes 1 Pet. 4.8 how little loue therefore haue they who are angry vpon euery small and trifling occasion how iust so euer it bee Let vs then before wee let the raynes loose to anger consider not onely of the iustnesse of the cause but also whether it bee light or waightie and if we finde that it is but a trifle we are either wisely to dissemble it or mildely to passe it ouer knowing that in many things we offend all Iam. 3.2 if waightie then we may not onely iustly but also necessarily wee are bound to shew our anger for it is no lesse a sinne to shew mildenes where the Lord requireth anger then anger where he requireth mildenesse And so much for the causes of our anger Sect. 8 What is required to iust anger in respect of the manner 1 Moderation now we are to speake of the manner wherein first this generall rule is to be obserued that we vse moderation least we mingle therewith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so bee carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our neighbours good requireth that we should shew iust anger so by approuing the sin for his sake that offendeth make our selues accessary to the sin and consequently subiect to the punishment but we must keepe the meane if we will approue our anger to be iust and holy The neglect of moderation The neglect whereof causeth many to fall into sinne for some if they can maske their deformed anger vnder the faire visard of a iust pretence they thinke they may lawfully shew all
violence and fury in their affections but let such men know that though the cause of their anger be neuer so iust yet in the manner they grieuously sinne against the rule of Charitie in respect whereof they may fitly be compared to cruell hangmen who hauing a iust cause to execute their office namely the Iudges lawfull commaundement doe in the execution thereof vse all barbarous crueltie so they being commaunded by God to bee angry with the sinnes of their brethren seeme glad they haue gotten such an occasion to shew their rage and fury But howsoeuer such men pretend the goodly title of iustice yet if they bee vnmasked there will appeare nothing but rancour and malice disguised vnder this faire pretext for let their friend to whom they are and must bee much beholden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roome in their consciences to swallow a pill of sinne as bigge as a Camell if it bee sugered ouer with the sweet title of friendship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by holding our peace and wincking at the offenders These men who are so milde and modest in defending Gods cause that they are readie to blush if they but in a word shew their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anger if their owne credit be but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouer much loue of themselues and ouer little loue of God whence is this bastard mildnesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory The second thing required in the manner Sect. 9. 2 Christian modestie and charitie is that we obserue Christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spightfull actions in expressing our anger and to this purpose wee are alwaies to remember of what spirit we are for vndoubtedly how iust so euer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Iohn 18.23 Let vs rather follow the example of our Sauiour Christ who when he was buffeted and grosely abused reproued the offender with great mildnesse and of Michaell Tharchangell who when hee stroue with the Diuell himselfe about the body of Moses Iude 9 durst not blame him with cursed speaking but said the Lord rebuke thee The third thing required is Sect. 10. 3. A fit decorū and due respect of the parties that in our anger there bee obserued a fit decorum and due respect and that both in regard of the partie himselfe who is prouoked to anger and also the other with whom hee is angry for first in respect of the partie himselfe he is not to behaue himselfe alike in what place and calling soeuer he be for if he be a Magistrate he is to shew his anger not onely in countenance and word but also in action if hee be a father hee is not with Elie to shew his displeasure to his rebellious sonnes onely by milde admonition but also by discreet correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in word or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him thereunto Againe the offenders are not to be vsed all alike a meane priuate man is not to shew his anger in the same manner to a noble man or a Magistrate as he would to his equall or inferior for though hee may iustly be angry with his sinne yet he is to reuerence his place and calling The Sonne must not shew his anger towards his father as the father sheweth his towards his sonne for he is bound to feare and reuerence his person though hee iustly hate his sinne And both these points haue the Saints from time to time duely obserued Examples Moses a Magistrate to whom the sword of iustice was committed when hee was prouoked to anger by the sinne of the people did not onely shew his anger in countenance or by a milde admonition but by vnsheathing the sword of iustice Exod. 32.27 and iustly punishing the offenders for their execrable idolatry Iohn Baptist hauing onely authoritie to vse the sword of the Spirit being offended with the hypocrisie of the Scribes and Pharises Mat 3.7 expresseth his anger by sharpe and vehement reprehensions Iacob being a priuate man Gen. 31.36 sheweth his anger towards churlish Laban his father in law by milde and gentle admonitions Ionathan being iustly incensed by the barbarous tyranny of his mercilesse father 1 Sam. 20.34 Dan. 3.16 signified his anger onely by rising from the table and departing The three Children though with a godly zeale they abhorred the Kings prophane Idolatry yet they shewed their displeasure in humble and respectiue words And so though Paul detested the gentilisme of Festus and Agrippa Acts 25 yet he vsed them with all due respect as it beseemed their high calling By all which examples it is manifest that we are to vse Christian seemelinesse and discretion if we would haue our anger approued as iust and holy And so much for the manner of our anger Sect. 11 The obiect of iust anger in the next place we are to speake of the obiect therof that must not be the person of our neighbour but his vice sin iniustice For though wee are to be angry at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seek their good especially the saluation of their soules in regard hereof we ought to grieue more for their sin then for the iniuries which by their sins they haue offered vs and thus was holy Dauid affected whose zeale did euen consume him because his enimies had forgotten the word of the Lord. Psal 119.139 Mark 3.5 Ps 119.139 such was the anger of our Sauiour Christ who in the midst therof did mourne for the hardnes of their harts Mar. 3.5 But on the other side we are to take heed that we do not approue of the sin for the offenders sake for we ought to hate sin in our friends parents yea in our own harts or whersoeuer els we find it in no wise to loue this deadly poison though it be brought to vs in a vessel of gold neuer so precious in our eyes Here therefore wee must auoyde two extreames the one to hate the person for the sinnes sake the other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite
which hangeth before them whereinto they are alwayes curiously prying The externall causes of vniust Anger CHAP. III. AND so much for the internall causes of vniust anger Sect. 1. 1 Vertuous actions demenor now we are to speake of the externall by which I vnderstand all outward occasions which are vniustly taken as first when we are angry with our neighbour for his vertuous actions For some there are whose malignant eyes doe abhorre nothing more then the bright beames of vertue eyther because they thinke that the beauty of others perfection causeth the deformitie of their vices to seeme more vggly that their degenerated natures are become like vnto Sathans Examples who hateth vertue because it is vertue An example hereof we haue in Cain whose anger was kindled against his brother because hee was accepted in Gods sight as being more holy then himselfe Gen 4.5 Gen. 4.5 As also in Saul who was incensed against Ionathan for his vertuous demeanour towards Dauid 1. Sam. 20.30 1 Sam. 20.30 In Asa who was offended with the Prophet the Ambassadour of the Lord for deliuering faithfully that ambassage which the Lord had put in his mouth 2 Chro. 16.10 Dan. 3.13 2. Chron. 16.10 In Nabuchadnezzer who was enraged against the three Children because they refused to commit Idolatry Dan. 3.13 and in the Iewes who were filled with wrath because our Sauiour Christ made a true exposition of the Scriptures and rightly applyed it vnto them Luke 4.28 Luk. 4.28 and too many examples we haue in these dayes of such as cannot with any patience indure to heare their duties taught them and their vices publikely reproued out of Gods word or yet any priuate admonition but they are ready like those that are in a raging fit of a burning ague to despight the Physition that endeauoureth to cure them So that in our times he is like to incurre more anger yea and danger also that reproueth sinne then he that committeth sin he that reprehendeth Atheisme and prophanenesse then hee that liueth in them Yea so desperate is the disease of this declining age sursetted with sinne that the Physition may sooner incur hurt and dammage by the fury of his patient then the patient help and health by the skill of the most exquisite Physition Secondly Sect. 2 the cause of our anger is vniust when it is onely imaginary hauing no other ground but our owne suspition And thus was Eliab angry with his brother Dauid because hee suspected him to be proud whereas in truth his owne pride was the cause of his suspition 1 Sam 17.28 1 Sam. 17.28 and this is the most common cause of Anger in these dayes for want of loue causeth men to interpret the actions of others in the worst sense and vpon their false surmises they ground their anger One is angry because saluting his neighbour hee did not resalute him whereas perhaps he did not see him or at the least hauing his minde otherwise occupied did not obserue him another is offended if any in his company is merry thinking that hee maketh himselfe sport with his infirmities another because hee is too sad imagining that it is because his company displeaseth him In a word as mens surmises are innumerable so also are the causes of vniust anger Yea so prone men are to inuent causes where none is that oftentimes they are sore displeased because they haue receiued small benefits not answerable to their expectation or not equall to those which they see bestowed vpon others and so they are prouoked to anger with small gifts as though they had receiued great iniuries but let vs be ashamed of such follie and learne to leaue it Hath thy friend giuen more to another then thee why it may bee hee hath deferued more and though hee hath not yet that which thou hast receiued might content thee if thou wouldst make no comparisons Nunquam erit foelix quem torquebit foelicior Seneca de ira lib. 3. cap. 30. hee will neuer be happie who is vexed when he seeth one more happie Hath hee giuen thee lesse then thou didst hope for why perhaps thou didst hope for more then thou didst deserue or then thy friend could conueniently giue but if thou wouldest not be vngratefull consider rather what thou hast receiued then what thou hast not receiued before how many thou art preferred rather then how many are preferred before thee Thirdly the cause of our anger is vniust Sect. 3. Thirdly when the cause is light and of no moment 1 Cor. 13.7 when wee are prouoked therevnto by euery small and trifling occasion because hereby loue and charitie is notably violated when euery slight cause incenseth vs to anger for loue suffereth all things 1 Cor. 13.7 and therefore their loue is small who will suffer nothing Loue couereth a multitude of sinnes Pro. 10.12 they therefore who rather finde causes where they are not then couer them where they are doe plainly shew their want of loue and their too great pronenesse to anger it is the nature of loue to make great faultes seeme little and little faultes none at all but anger maketh euery small slip a capitall offence and euery word of disgrace worthie a stabbe And as when wee behould the Sunne rising through thicke and foggie vapours we imagine it to bee of a farre greater quantitie then when the ayre is pure and cleare so when the soggie mists of anger doe ouershadow reason we suppose euery fault to be greater then it would appeare if this turbulent affection were dispelled with the liuely heate of ardent loue Some are angry at the imperfections of nature which being not in the parties power to amend should rather moue compassion then prouoke anger Others are angry at faults committed at vnawares vnwillingly and vnwittingly whereas they might with as great reason bee angry with a traueller for going out of his way or with one who stumbleth in the dark for not keeping footing or with a blind man for iustling or rushing against them For as the want of bodely sight causeth the one so ignorance which is nothing els but the blindenes of the mind causeth the other or with one who is sicke because hee is sicke for what is ignorance but the mindes maladie but hee whose hart is seasoned with true wisedome is not easily prouoked with faultes of ignorance vnlesse it bee wilfull or extreamely rechlesse considering that while we continue in this vale of miserie our mindes are shadowed with more then Cimerian darknesse And therefore these small trifling errours whereinto wee fall for want of knowledge will in them rather moue laughter or at least pittie then prouoke anger For as the vnhappie speaches and shrewd turnes of little children are excused because they proceed from want of wit so should the same excuse serue for them who commit faults through ignorance and simplicitie Lastly our anger is vnlawfull §. Sect. 4. 4. When the end is
the fornicator is seldome troubled with any true sorrow for his sinne yet doth he neuer want vexation and griefe in respect of the punishment which doth accompanie it Before he committeth his sinne hee is set vpon the racke of his owne inordinate lusts which violently draw him to a resolution of perpetrating his filthinesse after he is resolued he is tormented with a multitude of vnrulie passions and affections which drawing contrarie waies diuersly distract him and euen pull him asunder One while he is vexed with vncertaine hopes and another while with doubtfull feares sometimes he is tormented with care how hee may compasse his desires and sometimes with ielousies and suspitions of manifold mischiefes which may accompanie the fruition of his carnall ioyes Now hee doubteth of his harlots loue and wisheth a cleere passage in his suite and soone after hee feareth his wish in respect of the shame or punishment which may follow the atchieuing of his desires if by any meanes his filthy fact be discouered and reuealed Neither is hee in better case after his lusts are satisfied but rather as his sinne which was but onely resolued on is now aggrauated by the execution and fact so also are his punishments in his soule and eonscience intended and increased For now the smoke which did arise from the flame of his lusts and darkened the eye of his vnderstanding being somewhat vanished vpon the quenching of this fire hee beginneth more cleerely to discerne the foulenesse of his fact and his owne sottish follie who for the inioying of a short and beastly pleasure hath robbed his conscience of peace and his heart of ioy and cast himselfe into an inextricable labyrinth of manifold mischiefes now his guiltie conscience maketh him to be in continuall feare lest his fact being discouered his name should be exposed to infamie and reproch and his person to the danger of the law and this maketh him suspitious of his friends and fearefull of his enemies if there bee but the least ielousie of any meanes wherby his workes of darkenesse may be brought to light And this Iob notably describeth Chap. 24.16 Iob 24.16 The whoremongers dig through houses in the darke which they marked for themselues in the day they know not the light 17. But the morning is vnto them as the shadow of death If one know them they are in the terrors of the shadow of death Yea though they haue so secretly acted their wickednesse that they are in this respect secure being assured that they shall neuer bee discouered yet if they bee not men of scared consciences they are contiuually haunted with terrors and troubles of mind as it were with hellish furies when as being guiltie of these foule sinnes they consider that their Iudge is also a witnesse of their hidden actions and that one day they shal be called to a reckoning when as they can haue but little hope that it will goe well with them 1. Cor. 6.9.10 Apoc. 21.8 seeing the sentence of eternall death and condemnation is alreadie passed vpon them in his word which is his infallible truth that admitteth of no change or alteration Who therfore would for a brutish and momentanie delight pierce his conscience with such deepe wounds which are so long in healing and bring such continuall griefe and bitter torments before they can be cured Who would at such high rates as the losse of Gods fauour and the peace of their owne conscience buy either at the best continually cause of repentance or otherwise the restlesse feares and torturing terrors of a guiltie soule euen to the end of life especially considering that these present terrors of conscience are but the beginnings of the eternall hellish torments CHAP. XII Of the publicke punishments which the Lord inflicteth vpon the common-wealth for the sinne of whoredome ANd these are the punishments which for the sin of whoredome are inflicted vpon priuate persons §. Sect. 1. That the common-wealth is diuersly punished for the sinne of whoredome Besides which the Lord imposeth manie heauie iudgements vpon the publicke state and vpon the whole common-wealth for where whoredome aboundeth there the whole land mourneth and being spoiled of her fruites Ier. 23.10 wherewith she should nourish her inhabitants shee sitteth sorrowfull hanging downe the head like a miserable mother who being importuned for foode by her starued children hath not any thing to giue them to satisfie their hunger and preserue them from famishing Sometimes the countrie is so grieuouslie sicke through the noisome humours and burthenous corruptions of vncleannesse that it hath no other meanes to ease it selfe but by vomiting out all the inhabitants as appeareth in the example of the Cananits Leuit. 18.25.28 Leu. 18.25.28 sometimes when men neglect the punishment of these sinnes of vncleannesse their cry ascendeth vp into heauen importuning the Lord to take extraordinarie vengeance when ordinarie iustice is not executed as we may see in the example of Sodom Gomorrah Gen. 19. which were destroied with fire and brimstone that came downe from heauen And sometime the heate of this filthie lust so inflameth the iust wrath of God that nothing will appease and quench it but a large streame of the offenders blood as appeareth in the example of the Israelites who for their spirituall and carnall whoredome with the Moabites were destroyed to the number of 24000. at one time as appeareth Numb 25.9 Num. 25.9 And in the Beniamites who were almost all put to the sword for committing and defending these sinnes of vncleannesse And also in the Sichemites Iud. 20 who for the filthines of their Lords son in deflouring Dinah Iacobs daughter were vtterly destroied Gen. 34. The which as it was a bloudie sinne in Iacobs sonnes so no doubt it was a fearefull iudgement of God vpon that citie the which hee hath left as an example vnto after ages to shew how odious and abominable the sinnes of whoredome and vncleannesse are in his sight The consideration whereof should both restraine priuate men from defiling themselues with the carnall filthinesse of their vncleane lusts §. Sect. 2. That loue to our countrie should make priuate men abhorre and Magistrates punish this sinne of whoredome seeing thereby they not only bring so manifold mischiefes vpon their owne heads but also make their deere countrie which hath giuen vnto them their first breath and continuall maintenance education and defence liable vnto Gods fearefull plagues which they should more tender and preciouslie esteeme then either goods lands or life it selfe As also it ought to moue Magistrates who are appointed by God as his deputies on earth that in zeale for Gods glory and loue to their country they both make wholesome lawes for the punishing and suppressing of these vices and also see them duely executed but inflicting iust and deserued punishments vpon the offenders for where sinne is punished with ordinarie punishments there the Lord seldome inflicteth his extraordinarie plagues