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
and encouraged to maintaine the glory of God and our owne persons and states against the impietie and iniustice of men Though anger therefore be but a bad Mistresse to commaund yet it is a good seruant to obey though it be but an ill Captaine to lead our forces into the field against our spirituall and temporall enimies yet it is a good souldier so long as it subiecteth it selfe to the gouernment and discipline of sanctified reason Obiection 2. But it is further obiected by the Stoikes that anger is a perturbation of the minde and therefore euill To this I answer Answere that as the perturbation of the minde which is moued vpon vniust causes is also vniust and euill so that which is caused vpon iust and necessary occasions is iust and commendable as for example when a man seeth God dishonoured Religion disgraced wickednesse vnpunished If therefore his minde be perturbed and troubled this perturbation is not to be condemned nay to be commended and they rather to be condemned who are not so troubled Thus was our Sauiour perturbed when he saw Gods house dishonoured Iohn 2.17 and 11.23 Nom. 24.7 King 19. as also when hee raised vp Lazarus thus was Phinees disturbed and troubled in minde when he saw that shamelesse sinne of Zimry and Cozby and Elias when religion was contemned idolatrie erected and the Lords true Prophets destroyed Though therefore anger be a perturbation of the mind it doth not follow that it is euill for not the perturbation it selfe but the cause thereof maketh it good if it be good and euill if it be euill 3. Obiection Furthermore whereas they obiect that anger blindeth and confoundeth reason Answere I answere first that if anger bee temperate and moderate it doth seruiceably waite vpon reason and not imperiously ouer rule it and rather maketh a man more constant and resolute in walking the path of truth which hee hath discryed with the eie of a cleare iudgement then any wayes dazell or offend the sight whereby hee should be caused to stumble in the way or else turne aside into by pathes of error Secondly though it should be graunted that for the instant Reason is somewhat disturbed with the passion it doth not follow that it is euill or vnprofitable for before the affection is inflamed the reason apprehendeth and iudgeth of the iniury and so as it were first kindleth the flame which being kindled doth for the instant perturbe the minde but the perturbation being quickly ouer passed and the minde quieted Reason is made no lesse fit thereby to iudge of the iniury and much more fit to reuenge it And therefore moderate and sanctified anger is so farre from hurting and hindering the iudgement of Reason that it rather seruiceably aydeth and supporteth it by inciting and incouraging it couragiously to execute that which Reason hath iustly decreed and resolued as therefore the most precious eye-salue doth presently after it is put into the eye dim and dazell the sight but afterwards causeth it to see much more clearely so this affection of moderate and holy anger doth at the first somewhat perturbe reason but afterward it maketh it much more actiue in executing and performing all good designes And so much for the lawfulnesse of Anger both in respect of the first creation thereof and as it is renewed and sanctified by Gods spirit as also concerning the diuers sorts of Anger Now in the next place we are to consider which of these is commanded or forbidden in my text What anger is commaunded and what forbidden First for the affection as it was created by God howsoeuer it was iust and holy in it selfe yet now the beauty and excellency thereof is defaced with the foule spots of originall sinne so that there remaine onely some reliques of the perfection wherein it was created till it be againe renewed and restored by Gods sanctifying spirit This therefore is not here commanded or forbidden but onely that we labour asmuch as may bee that it may come neare his former excellencie The other two sorts namely corrupt and sanctified anger the one in these wordes is commanded the other forbidden These words therefore may be deuided into two generall parts The generall diuision The first an exhortation or commaundement wherein iust and holy anger is inioyned or commended vnto vs in the first words Be angry the second a prohibition or dehortation from vniust and corrupt anger in the next words but sinne not and because by reason of our corruption we are prone to fall into it the Apostle in the words following limiteth and restrayneth it to a short time least it should turne into mallice Let not the Sunne goe downe c. as though he should say though through infirmitie ye fall into rash and vnaduised anger yet continue not in your sin Let not the Sunne goe downe on your wrath The most of our new interpreters thinke that the first words are rather a permission then a precept That iust anger is here commaunded and therefore to be vnderstood thus If you be angry sinne not or thus Are you angry sinne not that is though through infirmity yee fall into anger yet adde not sinne vnto sinne by continuing in it But I see no reason why the words should be thus wrested seeing there followeth no absurditie or inconuenience if they be plainely vnderstood without any alteration which cannot be auoyded if wee admit of their exposition for I would aske of them whether is here meant a lawful and iust anger or that which is vnlawfull and vniust if lawfull and iust why may it not be commaunded seeing it is as necessary and profitable to the furthering of Gods glory and our good as any other sanctified affection if vniust and vnlawfull as they vnderstand it I would know how wee can be angry and sinne not But say they if a holy anger were here ment what needeth the constraint Let not the Sun c. Seing the longer it lasted the rather it were to be commended if it were iust and holy I answere these words are to be referred not to the precept be angry but to the prohition but sinne not where vniust anger is forbidden as before iust anger was commaunded and this is manifest in the text for he doth not say Let not the Sunne goe downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon your anger but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon your Wrath or vniust and inueterate anger as this word is commonly vsed So that the sence of these words is briefly thus much The meaning of the words be angry and spare not so that your anger be iust and holy but seeing by reason of your infirmitie and corruption your iust anger may easily degenerate and become vniust if due time place person and other circumstances bee not obserued therefore take heede you sinne not by being vniustly angry yet if through infirmitie ye fall into this sinne doe not harbour it no not one day
estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods
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
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
bakers ouen as the Prophet speaketh they inflamed Gods wrath Hos 7.4 and were destroyed with fire and brimstone which rained downe from heauen The filthinesse of the Canaanites caused the land to spue out her inhabitants Leuit. 18.25.28 and to become a pray to their conquering enemies And when the Israelites could not be warned by their example for the same sinne the whole tribe of Beniamin was vtterly destroyed Iud. 20. CHAP. VII That the fornicator sinneth most grieuouslie against himselfe ANd thus haue I shewed that the fornicator in manie respects sinneth against his neighbour §. Sect. 1. The fornicator sinneth against his owne body and that diuersly But as he sinneth against others so most hainouslie against himselfe and that both against his seuerall parts and also against his whole person Hee sinneth against his seuerall parts both his bodie and his soule first against his owne bodie for whereas euery other sinne that a man doth is without the bodie 1. Cor. 6.18 he that committeth fornication sinneth against his owne bodie As the Apostle saith 1. Cor. 6.18 that is other sinnes for the prepetrating of their wickednesse doe abuse some outward obiect as their instrument but the fornicator abuseth his owne bodie to this purpose And thus the fornicator sinneth against his owne body diuerslie first by dishonouring of it for he maketh it being the member of Christ to become the member of an harlot and turneth the honourable Temple of the holy Ghost Pro. 5.8.9 into a filthie brothell and vncleane stewes Secondlie by defiling of it Mat. 15.19.20 Rom. 1.24 for as all other sinnes doe pollute a man so especially the sinne of whoredome for it defileth not onely the person who committeth it but he being defiled like a filthie leper infecteth the aire with his breath and polluteth the whole land where hee dwelleth as appeareth Leuit. 18.25.27 And hence it is that howsoeuer all other sinnes defile and pollute vs yet these sinnes of fornication and whoredome are by a certaine kind of eminencie called the sinnes of vncleannesse and filthinesse because they defile in a peculiar and extraordinarie manner and are also particularly opposed to sanctification and holines as being the sinnes wherby they are most stained and destroyed So 1. Thes 4.3 1. Thes 4.3 This is the will of God euen your sanctification and that ye should abstaine from fornication 4. That euerie one of you should know how to possesse his vessell in holinesse and honor 5. and not in the lust of concupiscence Where the Apostle sheweth that sanctification and fornication holinesse and honor and the lusts of concupiscence cannot possibly dwell together as being contraries without meane and enemies which are vtterly vnreconciliable Thirdly it disableth and weakeneth the bodie turning health into sicknes and many lothsome and pernicious diseases and strength into impotencie and languishing faintnesse for the flame of lust deuoureth and spendeth the vitall moisture and the vnnaturall fire of burning concupiscence consumeth and extinguisheth the naturall heat which is the nurse of strength and fountaine of life So the wise man who was most besotted with this follie saith that he who is addicted to this sinne of vncleannesse giueth his strength vnto women Prou. 31.3 Pro. 31.3 Pro. 5.11 and that hereby hee consumeth his flesh and his bodie Prou. 5.11 And in this respect our countriman Beda calleth it Dulce venenum importuna lues perniciosa potio quae humanum corpus debilitat virilis animi robur eneruat A sweet poyson an vnseasonable consumption a pernicious potion which disableth mans body and weakeneth the strength of a manlie courage So also hee sinneth grieuouslie against his owne soule §. Sect. 2. The fornicator sinneth against his soule for first he subiecteth these faculties of the soule the reason and vnderstanding vnto the base and inferior faculties the filthie lusts and vncleane affections he vtterly infatuateth the vnderstanding and besotteth the iudgement so that they altogether faile not onely in spirituall wisedome but also in the vse of naturall reason and common sense So the Prophet Hosea saith Hos 4 11. that whoredome and drunkennesse steale away the heart Hos 4.11 And the wise man affirmeth that hee that committeth whoredome with a woman is destitute of vnderstanding Pro. 6.32 and 7.7 or as the words signifie without an heart Prou. 6.32 and 7.7 For they who haue suffred their minds to bee blindfolded with the loue of harlots for the satisfying of their filthie lusts runne desperately and as it were headlong into innumerable euils hauing neither vnderstanding to foresee them nor will to preuent them they consume their wealth in maintaining their harlots and bring vpon themselues vnpitied pouertie and extreme want they brand their name with the blacke marke of infamie and reproch and lose their credit and reputation among all the vertuous and religious they are deafe vnto all admonition and so blinded that they cannot discerne the shamelesse behauiour and impudent filthines of their strumpets but being besotted in their loue they are readie to iudge their vices vertues and to giue vnto them the preheminence of all excellencie before all other They become shamelesse in all their courses thinking nothing so filthie which they may not vtter nothing so beastly which they may not act they spend their strength infect their bodies with odious diseases shorten the naturall course of life and damne their owne soules All which mischieuous euils they vndergoe to satisfie their vncleane lusts and to glut themselues with a momentanie and beastly pleasure And this was the cause why Venus the Idol of lust was among the Heathen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stealer of hearts and Cupid was said to bee blind because they who are possessed with this filthie lust lose the light of their vnderstanding and the vse of reason Hence also it is that the sin of whoredome is in the Scriptures by a certaine kinde of eminencie called follie and the fornicators fooles So Sichem whē he defloured Iacobs daughter is said to haue committed follie in Israel Gen. 34.7 and Thamar disswading Ammon from a rape saith that thereby he should become as one of the fooles in Israel So the wise man rangeth the young fornicator in the rancke of fooles 2. Sam. 13.13 Prou. 7.7 I saw among the fooles a young man c. and lest the title of follie should not sufficiently expresse his sottishnes he compareth him to an oxe led to the slaughter vers 22. therby implying that he was not onely a foole but euen brutish in his folly And as the fornicator sinneth against his owne soule by besotting and infatuating his vnderstanding so also by destroying it for as the wise man saith hee that committeth whoredome with a woman hee is destitute of vnderstanding hee that doth it destroyeth his owne soule Pro. 6.32 Pro. 6.32 But as the fornicator sinneth against his seuerall parts §.
the partie for whose sake he doth iniustice in that he taketh a reward to countenance him in his vniust courses to harden him in his sinne and by making the wrongs and iniuries iustifiable and lawfull which he hath offered to his neighbour causeth him securely to goe on in his wickednesse without repentance Lastly hee offendeth against his instruments whom hee vseth in these vniust imployments for if Iesabel will vniustly spill Naboths blood and spoile him of his vineyard then also must shee haue false witnesses to accuse him and vniust Iudges to condemne him and if Felix will bee a cunning taker of bribes he must not goe bluntly to worke and himselfe make the match but he must haue his wicked brokers to beate the bargaine who also if the truth come to light may beare the blame and excuse their master And so these wretches seldome goe to hell alone but draw others with them into the like fearefull condemnation CHAP. III. How the briber sinneth against particular and priuate societies ANd thus the briber sinneth against particular mē §. Sect. 1. Of the briberie of Landlords Against whole societies he likewise offendeth and that both priuate publike Against priuate societies as namely against families whether they belong to others or that whereof himselfe is gouernor Other mens families they wast and spoile by exacting gifts and rewards from them and like greedie but yet idle birds they rob other mens nests to feather their owne In which respect the greedie Landlord principally offends who being to let a lease to a poore tenant doth not onely raise the rent and inhance the fine but in churlish cunning keepeth aloofe looking sternely and speaking bigly neither can hee be perswaded to come vnto any agreement vntill his wife or children be feed with bribes to mediate in the behalfe of the poore tenant and so make him more tractable and inclinable to entertaine his motion And when the lease is taken at so high a rate that by sweating almost vnto blood he cannot maintaine his poore familie yet if he regard his Landlords displeasure and would haue him to looke vpon him with a cheerfull countenance yea if hee desire to be out of his lurch and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred he must at euerie good time present him with the fat of his labours though he spare it out of his owne bellie and be alwaies readie at his Landlords pleasure to toile himselfe and his cattell also with gainelesse paines and vnrewarded labour Esa 3.14 Amos 8.6 And what is this but as the Prophet speaketh to beat the people in pieces and to grinde the faces of the poore What is it but to sell the poore for old shooes and basely to vnderualue those as slaues and men of no worth whom Christ hath redeemed with the inestimable price of his owne most precious blood What is this but not onely to plucke off the clothes from their backs and their meate from betweene their iawes but euen to pull off the skinne from the flesh and the flesh from the bones and like cruell Canibals to eate the flesh of Gods people hauing first flaied off their skinnes broken their bones and chopt them in peeces as for the pot and as flesh within the caldron as the Lord complaineth of the Princes of Israel Mich. 3.2.3 Mich. 3.2.3 The like may be said of many couetous lawyers §. Sect. 2. The manisold briberie of diuers lawyers for I doe not accuse all nor any whose consciences doe not accuse them and I know that there are many of this honourable profession who doe truely feare God loue iustice hate the corruptions of the time and make conscience of their waies but I only taxe such as being wholly possessed and corrupted with greedy couetousnesse stand accused and conuinced before God by the testimonie of their own consciences of these griping courses and of this vnconscionable bribing whereby they spoile whole families and lay wast dwelling houses as desert places for when men come vnto them for helpe to maintaine their iust titles and to enter or keepe them in possession of their right they of all others most wrong them and if at al they preserue their state it is that themselues may pray vpon it vsing herein their clients as the briers the sheepe who when he commeth amongst them for shelter against the storme is so inueigled that before hee can get out he must leaue his coate behind him Neither is this the case of the one client alone but herein both aduerse parties doe well agree for oftentimes both he that doth and receiueth the wrong he that hath a iust title vnto that for which he sueth as well as he that deteineth other mens rights from the true owners haue through tedious suits their estates brought into such deepe consumptions that they neuer recouer of it So as it had bin much better oftentimes to haue giuen away their right then to haue sued for it because they can haue no end of their chargeable suites till hauing spent all their pouertie procureth a priuiledge of exemption In which respect many Lawyers of our times may be truly said to accord contentions as in the fable the kite compounded the strife between the mouse and the frog namely by making a pray of both parties And those who sue for their helpe are like vnto true men who when they cannot agree about the diuision of their goods either partie desiring the greater share commit the matter to be comprimitted and decided by theeues who inrich themselues with the spoile of them both or like vnto the blind and the lame contending who should haue the oister which the one spied and the other tooke vp and not being willing to decide the matter betweene themselues did chuse an arbitratour who did eate the meate himselfe and gaue a shell to either partie But because it is not enough to say that they are diseased §. Sect. 3. That lawyers diuerslie offend in this sinne of bribing 1. When as they take gifts to maintaine an vniust cause vnlesse we also point at the sore or to accuse them of bribing vnlesse we also shew wherein their taking rewards is to bee condemned we are further to know that in this regard they principally offend first when they take gifts for the defending of an vniust cause themselues knowing before they take it in hand that it is of this nature and qualitie A common practise amongst many lawyers of these times who care not how bad the cause be so the fee be good nor how emptie the courts be of iustice so that their chests hereby may be filled with riches But herein they grieuouslie sinne against the Iudge whom by their pernicious eloquence colourable glosses and false suggestions they labour to blind that they may seduce and misleade him out of the path of iustice into the by-waies of error and vnrighteousnes They sin
likewise appeareth by examples §. Sect. 4. The former point cleared by examples When Samuels sons would not walke in their fathers waies which was to administer iustice indifferently without respect of persons or taking bribes 1. Sam. 12.3 as himselfe protesteth to the people 1. Sam. 12.3 but did turne aside after lucre and tooke rewards then they also peruerted iudgement as it is 1. Sam 8.3 1. Sam 8.3 So the Magistrates of Israel being corrupted with greedie couetousnesse made rewards the verie end and maine scope of their iudgement Mich. 3.11 Yea euen righteous Dauid Mich. 3.11 a man according to Gods owne hart was so intangled and corrupted with Zibaes bribe that he vniustly condemned innocent Mephibosheth before his cause was euer heard and when the iniustice of this sentence appeared by that iust apologie which he made for himselfe 2. Sam. 16.1.2 and 19.29 yet was hee so possessed with Ziba his gift and false report that neither the loue which himselfe bare to iustice nor the remembrance of the vnmatchable kindnesse and manifold benefits which he had receiued from his deare Ionathan could moue him to reuoke wholly his vnrighteous iudgement nor to inflict vpon this insinuating vassall deserued punishment for his treacherie towards his innocent master So hard a thing it is to intertaine vnpartiall iustice when the heart is forestalled with rewards or to walke in the narrow path of righteousnesse when the eie of iudgement is hoodwinckt with bribes But this will better appeare §. Sect. 5. Bribing Judges iustifie the wicked for a reward if we more particularly examine the vniust cariage of those who being in authoritie suffer themselues to be corrupted with bribes for when preiudice of the cause is wrought in their minds through the perswasion of golden eloquence there is none so wicked whom they will not iustifie nor any so innocent whom they are not readie to condemne Neither doe they in determining of causes consider what is iust but onely remember what they haue receiued not what in equitie and conscience they ought to doe but what they haue promised to doe for their reward And of these the Prophet speaketh Esa 5.23 Esa 5.23 Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him For the former when a cause is to bee handled and determined before a corrupt Iudge who loueth gifts and hath his hand open to receiue rewards then the prouerbe is alwaies verified Pecuniosus damnari non potest A monied man cannot be condemned nay scarcelie reprooued for his greatest faults for as one saith Ambr. in 1. Cor. Libertatem arguendi amittit peccat qui ab eo accipit qus ideo dat ne corrigatur He loseth his libertie of reprouing and thereby greatly offendeth which doth receiue a gift from him who therefore bestoweth it that hee may not bee corrected For how can he freely rebuke such an one for his faults whom before he hath made priuie to his owne grosse corruptions Or what power hath he to draw out the sword of iustice for the punishment of sin when as he hath suffred his hands to be manacled with bribes Or how can he in triall of right administer righteous iudgement without respect of persons who hath made fale of both his eares eyes and tongue for a reward and vpon earnest receiued hath obliged himselfe to vse all fauour to the one partie before the cause is examined And as he is readie for reward to iustifie the wicked §. Sect. 6. Bribing Judges oppresse the innocent so also to wrong the innocent for if their cause be so cleere and manifest that it cannot with any colourable shew of reason goe against them then doe they so tire them with delayes and so discourage them with endlesse paines and excessiue charges they being vnable to counterpoise the gifts of their aduersaries that they are faine to giue it ouer before they can haue a day of hearing or come to a lawfull triall So the Lord complaineth of the bribing Iudges of Israel Esa 1.23 Esa 1.23 Euerie one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widowes cause come before them But if the cause of the poore man haue in it any difficultie then though it be neuer so iust yet hee were better to giue it ouer and spare his cost and saue his further labour then to prosecute his right before a bribing Iudge for hee shall as the prouerbe is but cast the helue after the hatchet and enter into an endlesse labyrinth in which when hee hath long trauailed he shall find himselfe as farre from his hoped issue as in the first houre of his entrance wanting the golden thread which should guide him in his way And if in the prosecution of his cause for want of counsell hee giueth the least aduantage to his aduerfarie though it do not concerne the equitie of the matter but onely the error of the forme and faultinesse of his plea he is sure to bee crushed and to haue the cause though neuer so iust to goe against him And of this corruption the Lord accuseth the corrupt Iudges of Israel Amos 5.12 They afflict the iust they take rewards Amos 5.12 and they oppresse the poore in the gate that is sitting vpon the seats of iudgement which in those times were placed in the gates of their cities Yea so greedie of gaine is the bribing Iudge §. Sect. 7. Bribing Iudges sticke not to betray the liues of the innocent that for a reward he will betray the liues of the innocent and to inrich his chests set to sale the deerest blood of righteous persons not caring so he may haue gold to purchase large possessions though his fields bee called Aceldama fields of blood With such wicked Iudges the Lord expostulateth Ezech. 13.19 Ezech. 13.19 and 22.12 And will ye pollute me among my people for handfuls of barley and for pieces of bread to slay the soules of them that should not die and to giue life to the soules that should not liue c. And such hee accuseth and condemneth Ezech. 22.12 In thee they haue taken gifts to shed blood And thus haue I shewed how many mischiefes the briberie of the Magistrates and Iudges brings vpon a State §. Sect. 8. Bribing Judges answered who pretend that they onely take giftes to doe iustice through the peruerting of iustice of all which some will thinke themselues acquitted who can truely say in their owne defence that howsoeuer they receiue many gifts yet it is not for peruerting of righteous iudgement but onely they take rewards and gratuities for the doing of iustice and for the righting of mens wrongs For as amongst Sorcerers there are some called good and some bad witches the one curing those diseases which the other hath caused and helping what the other hath hurt and yet howsoeuer they differ in name yet in truth
vniust anger Vniust anger is a wrongfull and an vnreasonable desire of reuenge stirred vp in vs by vniust causes whereby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an vniust immoderate manner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge Anger an vnresonable desire of reuenge it is so euident that it needeth no proofe for we know by daily experience that he who is prouoked vnto anger by an iniury offered in truth or in his opinion desireth reuenge according to the nature of the iniury receiued or the opinion which he hath conceiued of it If he be iniured by a scornful looke he seeketh to reuenge it with a disdainfull countenance if by words he reuengeth by words if in deeds he desireth to reuenge by deeds yea oftentimes the fury of anger casting a mist before the sight of reason causeth smal iniuries to seem great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angry words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniury receiued Now that this desire of reuenge is vniust and vnreasonable Sect. 4. it appeareth by that which followeth in the definition And first because the causes thereof are vniust The causes of vniust anger are eyther internall or externall The causes of vniust anger 1. Internall 1. Selfe loue The internall causes are diuers as first selfe loue wherby we so immoderately loue our selues that we neuer thinke of the iniuries indignities which we offer others or els suppose them to bee none or els lightly esteeme of them as not worthy the recitall but on the other side it maketh men hainously aggrauate iniuries offered vnto themselues and so to make huge mountaines of small molehils it causeth the heart easily to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forward in acting those tragedyes which the heart hath inuented For by selfe loue men are induced to thinke themselues worthy of al loue and honour and therefore if a small iniury be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthy personages Yea if they be not so much respected as their hautie ambition desireth or if others be preferred before them and that deseruedly this is matter enough to prouoke them to furious rage not onely against them of whom they are not regarded but them also who are preferred in others iudgement And this is euident in the example of Caine who because God respected the offering of Abell more then his Gen. 4. was incensed to wrath and had his anger so inflamed that nothing could quench it but the bloud of his deare brother and in Saul who could with no patience endure that the praises of Dauid should surmount his in the sight and audience of the people 1. Sam. 19.8 but was enraged with deadly anger against him who for his merits deserued to be aduanced And thus doth selfe loue make a man winck at those iniuryes which he offereth others and to put on the spectacles of affection when he looketh on those wrongs which are offered to himselfe whereby it commeth to passe that euery small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanly of our selues and loued our neighbors as our selues we would not suffer our iudgement to be so ouer balanced with the weight of affection in iudging of the iniury nor giue the reines to our anger in persuing it with reuenge The second internall cause of vniust anger is pride and arrogancy of spirit which is a fruite of selfe loue Sect. 5. The second cause of vniust anger Pride for selfe loue it is which maketh vs haue an high opinion of our selues this high opinion causeth arrogancie and pride and pride causeth men to bee more sharp sighted in discrying wrong and more furiously insolent in taking reuenge The reason hereof is apparant proude men being iealous of their honour and reputation are also very suspicious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are ready to imagine that thereby they are exposed to contempt And this is the reason why proud men doe more impatiently suffer an iniury offered in company wher they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof wee haue in Nebuchadnezzer Dan. 3.19 who waxed pale for anger because he thought himselfe disgraced in the sight of all his princes and people by the repulse which he receiued of the three children who refused to obey his wicked commaundement Esthe 3.5.6 And in Haman who was so inraged with fury because Mordecay would not in the sight of the people doe him that reuerence which his proud heart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterly rooted out his whole kindred and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vain-glory Whereas on the other side he that is humble is not prouoked to anger though he be neglected because his lowly conceit maketh him think that he is not worthy to be much esteemed nor yet though he haue receiued an iniury because he is ready to think that he hath deserued it either by like falts committed against men or more hainous sins against God The third internall cause of vniust anger is couetousnes Sect. 6. The third cause of vniust anger Couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desires their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger It maketh them vndertake great matters which when they are not able to compasse their harts are filled with vexation and they become more wayward then children or else if their couelous desires carried with the wings of ambition mount not so high a pitch they basely stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroad they entermeddle with euery domesticall trifle at home and if they see any thing miscarry through the default of wife childe or seruant though it bee of no value their anger can containe it selfe in no bounds of reason So that these men are angry abroad but madde at home chollericke with euery man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they sustaine the least losse The fourth internall cause of vniust anger Sect.
vnlawfull when as in our anger wee propound vnto our selues no lawfull end as the glorie of God the publicke good of the Church or common-wealth or the priuate benefit of our selues or of our neighboures but rather priuate reuenge and satisfying of our tumultuous affections by the hurt or destruction of him with whom we are displeased And this is alwaies to be obserued in all examples of vniust anger as in Caines anger towards Abel Sauls towards Dauid Nabuchadnezers towards the three children the Scribes and Pharises towards our Sauiour Christ And so much for the causes of vniust anger Now wee are to speake of the properties thereof CHAP. IIII. Of the properties of vniust anger THe first propertie of vniust anger is §. Sect. 1. The first propertie want of moderation that it is immoderate for though our anger haue neuer so iust a cause yet if it grow violent and degenerate from anger to wrath and furie it is vniust for it sauoureth not of the spirit of God who is mercifull and easie to be intreated but rather of the flesh and the corruption thereof And therefore wrath that is violent anger is numbred amongst the works of the flesh the doers whereof shall not inherit the kingdome of God Gal. 5.20.21 Now if we would know how to discerne when our anger is immoderate it is easilie knowne by the fruites thereof As first when it prouoketh vs to vtter words dishonorable to God either by prophane blaspheming of his holy name or wicked cursing and imprecations whereby wee desire that he should be the executioner of our malice or opprobrious to our neighbours as when our anger bursteth out into bitter and reuiling speeches tending onely to his disgrace An example whereof wee haue in Shemei 2. Sam. 16.5 who reprouing Dauid for his sinnes vseth such gall and bitternes that it cleerely appeareth his anger proceeded not from the hatred of his sinne but rather of his person Secondly 2. By the want of fit decorum when we haue no regard of any decorum or order either in respect of our selues or those with whom wee are angrie Not in respect of our selues as when by anger we are prouoked to take reuenge being but priuate men whereas reuenge belongeth onely to God and to the Magistrate who is the Lords deputie Rom. 12.19 according to that Rom. 12.19 Auenge not your selues but giue place to anger that is to Gods anger and reuenge For it is written vengeance is mine and I will repay it Deut. 32.35 saith the Lord. They therefore who take vpon them reuenge hauing no lawfull calling thereunto violate Gods ordinance by arrogating to themselues one of Gods royall priuiledges and so make themselues guiltie of high treason against God as they are guiltie of treason against an earthly Prince who intermeddle with any of their royall prerogatiues So also our anger is immoderate when we haue no respect of the partie with whom wee are angry as when the sonne being prouoked to anger against his father though it be for a iust cause doth not vse him with that respect and reuerence which becommeth him but bursteth out into vndutifull and insolent speeches quite contrarie to the example of Iacob who being but a sonne in law did not in his anger forget his dutie but vsed all discretion and moderation Gen. 31.36 And of Ionathan Gen. 31.36 who though he had iust cause to be angrie with his father Saul yet he onely shewed it by rising from the table and departing 1. Sam. 20.34 1. Sam. 20.34 And the like may be said of the seruants anger towards his master the subiects towards the Magistrate and of all inferiors towards their superiors For howsoeuer the law of God bindeth vs to be angrie when iust cause is offred yet it also tieth vs to moderation and discretion For it is the author of order and not confusion The second propertie of vniust anger §. Sect. 2. The second propertie of vniust anger is in respect of the obiect is in respect of the obiect for whereas iust anger opposeth it selfe only against sinne and iniustice vniust anger is incensed against the person of the offender yea oftentimes of them who are innocent nay because they are innocent as appeareth by those examples which before I rehearsed But if we will be Christs Disciples wee must follow his doctrine and example Matth. 5 44. His doctrine Math. 5.44 Loue your enemies doe good to those that hate you c. That you may be the sonnes of your father which is in heauen Where he plainly intimateth that they are not the sonnes of God who doe not loue the persons of their verie enemies we must follow also his example who prayed for his enemies euen while he was vpon the crosse subiect to their outragious iniuries Luk. 23.34 Luk. 23.34 Act. 7.66 Which blessed president holy Stephen imitated Act. 7.66 But many are not onely incensed against the persons of their enemies who are men like vnto themselues but also with brute beasts which are not capable thereof as wee may see in the example of Balaam Num. 24.10 Num. 24.10 Yea euen with things which want both sense and life and so was Xerxes angry with the riuers Plutarch de cobib iracun and sent letters full of menacing threatnings to the hils And manie such are subiect to continuall view who if any thing in their hands displease them will not sticke to dash it against the ground though after they are faine to take it vp againe or to spoile and breake it in peeces though afterwards they must be glad to bestow great labour in repairing that which by greater folly they haue defaced But these men may fitly bee compared vnto children who hauing gotten a fall beate the earth so they hauing receiued some hurt through their owne folly or negligence are angry with those things which are ruled by them as bare instruments The last propertie of vniust anger respecteth the time §. Sect. 3. when as it being long retained becommeth hatred And this happeneth not onely when men are prouoked vnto anger vpon waightie causes but also when it is grounded on the most slight occasions for when vaine trifles haue stirred them vp to wrath they perseuere in it lest they might seem to haue begun without cause and so against all reason the vniustice of their anger makes them persist in it with greater obstinacie For therefore they retaine it yea increase it that the greatnesse of their anger may make men beleeue that it could not chuse but arise from some waightie occasion and iust cause and so they chuse rather to seeme iust then to bee iust But more of this afterwards when I come to speake of the restraint of vniust anger CHAP. V. Of the kinds of vniust anger ANd so much concerning the causes and properties of vniust anger §. Sect. 1. Now we are to speake of the kinds thereof It admitteth of a
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