not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur Vices are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum The causes thereof are to be remoued 1 Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we not intermeddle with euery domesticall trifle but commit some thing to the care of Seruants some thing to Children and most of all to the Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted
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
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
wheras they by suspecting our word without cause do hereby but proclaime their owne practise of lying and falshood for who is more readie to suspect vnknowne euill in another then he who is guiltie to himselfe of his owne naughtinesse CHAP. VII Of the meanes to weane vs from vaine and customable swearing ANd so much for answere vnto such excuses as are vsually alleadged for customable swearing Now to the end that all those who are mooued with that which hath been said to a holie resolution of forsaking this wicked practise may the better bee enabled to attaine vnto their desire I will breefly for a conclusion set downe the meanes by the carefull vse whereof we may breake off this wicked custome of vaine swearing And first as in the curing of bodilie diseases the best course is to take away the causes thereof so if wee would haue our soules cured of this sinfull sicknesse of vaine swearing §. Sect. 1. 1. VVe must shun impatiencie and furious anger we must endeuour to remooue the causes from which it chiefly ariseth And these are principally foure the first is impatiencie furious anger which being a short madnes maketh vs to forget for the time not only al humanitie towards men but all dutie and respect which we owe vnto God and in barbarous and despitefull manner to loade his holy name with blasphemies as though he were the onely cause of our discontentment either by inflicting or not auerting the euils which vexe and grieue vs. For the purging away of which franticke humours I referre the reader to the perusing and vse of those spirituall receits which I haue prescribed for these impatient patients in my treatise of Anger The second cause of vaine swearing to bee remooued §. Sect. 2. The second cause of vaine swearing to be remooued is pride and vaine glorie is pride and vaine glorie which maketh men to vnderualue their oathes lest they themselues should be vnderualued for therefore they sweare in their ordinarie communication either he cause they would appeare gallants full of spirit and valour and gaine the reputation of Gentlemen and men of worth or because they would haue euerie word which commeth out of their mouth respected and beleeued as an oracle of infallible truth The third cause of vaine swearing is greedie couetousnes §. Sect. 3. The third cause greedie couetousnesse for when as men haue resolued with themselues that they will be rich they dare not depend vpon God in the vse of lawfull meanes but take all indirect courses for the increasing of their wealth as lying and dissembling bribing and oppression all manner of fraud and deceit and among the rest swearing and forswearing in their ordinarie trading buying and selling that thereby gaining credit vnto themselues they may either buy or put off their wares at a better rate Those therfore who would auoide vaine swearing they must first remooue this speciall cause therof greedie auarice and learne to rest and depend vpon the prouidence of God whose blessing alone maketh rich and giueth vnto men being enriched the comfortable fruition of that which they doe possesse The fourth cause of vaine swearing is externall namely §. Sect. 4. The fourth cause of vaine swearing others incredulitie the suspition and incredulitie of others who will not beleeue a bare assertion or promise vnlesse it bee confirmed with an oath for the remouing whereof we are to obserue the Apostles practise indeuouring to haue alway a cleere conscience not only towards Gods but also towards men Act. 24.16 For if we walk vnblameably in our liues and conuersation if wee so highlie value truth that wee will sell it at no rate if wee keepe touch and obserue our promises not onely when they are aduantageable but also when they be to our owne hindrance our word euen in waightie businesses will be credited and need no superiour testimonie or confirmation The second meanes to auoid vaine swearing §. Sect. 5. The second meanes to auoide vaine svvearing is to keep a vvatch before our lips is with Dauid to set a narrow watch before our lips that we may not thus offend with our tongues and to bridle and curbe in this vnruly euill with the bit of Gods feare that it burst not out into vaine oathes which otherwise will runne at randome and fall into this vice euen before wee be aware And if long custome hath so confirmed it in vs that wee haue no hope to breake it off at once Psal 39.1 Iam. 1.26 We must break off custome with custome let vs labour at least to bring it into a consumption and by an antidote of a contrarie custome to disinure our tongues from the vse thereof Let vs resolue whatsoeuer occasion bee offered to keepe such a straight watch ouer our tongue that we will not sweare for the space of a whole day and when we haue thus farre preuailed ouer our selues let vs take a longer time and so taking as it were a truce with Gods glorious name from time to time binding our selues in the meane while that wee will not offer against it any abuse or violence it will in a small space grow vnto a firme and inuiolable peace and vaine oathes which were as familiar as our ordinarie speech will sticke in our teeth like an vnknowne language and become of neere acquaintance which would vsually rush in without bidding meere strangers which will not come within the doore of our lips vnlesse vpon extraordinarie occasion they be inuited The third meanes to auoid vaine swearing § Sect. 6. The 3. meanes is to be sparing in the vse of asseuerations is to be sparing in the vse of earnest asseuerations and protestations for these are as it were the outward and next adioyning fences the vse whereof is to preserue Gods glorious name from being prophaned and trampled vpon by common vse and therefore so long as we sparingly and reuerently approch vnto them wee will be much more respectiue in vsing the name of God by an oath whereas if wee vsually leape ouer the fence and by prophane and common vse tread it downe and trample it vnder foote then the fence being taken away the holy name of God himselfe lieth open to be prophaned by vaine swearing Asseuerations are as it were the banke and brinke of the water and vaine swearing like a deepe mischieuous pit fit to swallow and drowne vs if wee fall into it So long therefore as we walke aloofe and doe not approch the banke but vpon waightie occasion and with great care and circumspection we keepe our selues out of all danger but if wee be still leaping vpon the banck and carelesly dancing vpon the very brinck it is a thousand to one we shall slip in and perish vnlesse we rise again and recouer our selues by true repentance Again if it be obserued that we are sparing in the vse of these asseuerations vnlesse it be in waightie affaires and with great reuerence and
raigneth then euer it did in former ages as may appeare in that our wise Statesmen thought it necessarie in Parliament to inact a law for the suppressing of this sinne for Ex malis moribus bonae nascuntur leges euill manners occasion good lawes And indeed not without good cause is the sword of the Magistrate ioyned with the sword of the spirit seeing now this vice is growne to such strength that it is to be feared it will not in haste by both be repressed For who seeth not that many of our people of late are so vnmeasurablie addicted to this vice that they seem to contend with the Germanes thēselues spending the greatest part of their time in carousing as though they did not drinke to liue but liued to drinke or as if from men they were transformed into flies which liue whollie by sucking Neither is it possible that euer the appetite of these leaches should be satisfied seeing they haue an hundred deuices to make it still insatiable they drinke not onely for thirst and delight but also for companie and good fellowship one drawing on another when his appetite faileth they drinke in brauerie thinking it no small credit to him who can get the victorie in this drunken conflict In this hellish contention they vse as I haue heard for I thanke God he hath kept my eies from beholding this wickednesse they vse I say glasses without feete that so they may goe about in a continuall motion they carrouse by the bell by the dye the dozen the yard and so by measure drinke out of measure They draw one another to excessiue quaffing by making challenges who can expresse most loue to their absent friends by largest drinking not caring to bring themselues through their intemperancie into grieuous diseases by drinking healthes to other men And because nature is content with a little and soone cloyed and oppressed with excesse they vse all their art and skill to strengthen it for these wicked exploites as though their naturall corruptions would not presse them deepe enough into hell vnlesse they also loaded themselues with artificiall wickednesse To this purpose they vse all sorts of salt meates to whet their appetite manie whereof were found out by wantonnesse and not necessitie to this end they vse tobacco that by drunkennesse they may expell drunkennesse and being glutted with wine they drinke smoke that by this varietie it may not grow tedious And therefore it is more then time §. Sect. 3. That Magistrates and Ministers ought to beate downe the sinne of drunkennesse that Magistrates and Ministers should ioyne together and not onely labour by the sword of the word but also by the sword of Iustice to suppresse this vice which heretofore durst not in this land shew it face for shame and lurked in secret corners but is now growne to impudent boldnesse so as it dare stagger abrode at noone daies in the open streetes the multitude and qualitie of the offenders countenancing the sinne To which purpose I thought good to incounter this vice with the sword of the spirit and to lay open the nakednesse and vglie filthinesse thereof that all may auoid it but first that wee may not reiect the good with the euill the wheate with the chaffe nor in speaking against licentiousnesse restraine from lawful libertie I will shew the warrantable vse and then the vnlawfull abuse of wine and strong drinke For the first §. Sect. 4. The lawfull vse of wine and strong drinke we are to know that in themselues they are the good creatures of God which to the pure are pure if they be receiued with thanksgiuing and sanctified by the word and prayer and may be diuersly vsed without sinne according to the diuers ends Tit. 1.15 for which the Lord hath bestowed them vpon vs 1. Tim. 4.4.5 and these vses and ends are either ordinarie or extraordinarie ordinarie which is the naturall and common vse of these creatures for the nourishing of the bodie and for the preseruing of health and strength vnto which is required moderation temperance and sobrietie that so we may be nourished and not glutted strengthened and not disabled confirmed in health and not cast into sicknes In which respect one saith that Primacratera ad sitim pertinet secunda ad hilaritatem tertiae ad voluptatem Lu. Apul. Floridor lib. 3. quarta ad insaniam The first cup is for the quenching of thirst the second for delight to make a cheerefull heart the third for voluptuousnesse and the fourth for madnesse The extraordinarie vse of these creatures §. Sect. 5. The lawfull vse of these creatures which is extraordinarie 1. For the strengthening of the bodie is either physicall or for delight the physicall vse is either for the strengthening and comforting of the bodie or for the cheering and refreshing of the minde If the bodie be weake it is lawfull for the cherishing thereof to vse wine and nourishing drinkes for to this end hath God giuen them vnto vs. So Paul willeth Timothy to vse wine for his stomackes sake and for his often infirmities 1. Tim. 5.23 1. Tim. 5.23 and the wise man commandeth that strong drinke be giuen vnto him that is readie to perish Prou. 31 6. Pro. 31.6 But here also moderation and temperance is to be vsed for as one saith Vinum moderatè potatum est medicamentum plus iusto sumptum venenum August ad sacr virg Wine drunke sparingly is a good medicine but being intemperately vsed it becommeth a hurtfull poison and therfore the Apostle giuing libertie to Timothy to drinke wine addeth a restraint that it must be but a little lest libertie should be abused to licentiousnesse 2. For the chearing of the minde So also the vse of wine is lawfull for the cheering and refreshing of the minde which is deiected with heauinesse and oppressed with griefe and sorrow and this the wise man alloweth Pro. 31.6.7 Prou. 31.6 Giue wine vnto them that haue griefe of heart 7. Let him drinke that he may forget his pouertie and remember his miserie no more And this is one speciall vse why the Lord hath giuen it vnto vs because it maketh glad the heart of man Psal 104.15 as it is Psal 104.15 But here excesse also is to be auoided lest in stead of refreshing the spirits we doe oppresse them for it is but a bad change if we turne our sorrow into sinne dull melancholie into merrie madnesse and griefe of heart into griefe of conscience But it is not only lawfull to vse these creatures for necessitie §. Sect. 6. VVine and strong drinke may be lawfully vsed for honest delight but also for honest delight and that not onely in Christian and religious feasting when for some publike benefit we offer vnto God publike thankes and praise but also in loue feasts and ciuill meetings for the maintenance and increase of amitie and friendship amongst neighboures Of the former 1.
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
it distributeth to all the particular members thereof for their nourishment and preseruation so contrariwise when these grosse humours of iniquitie and corruption do superabound and are not purged either by the repentance of the offenders or the due execution of iudgement and inflicting of deserued punishment vpon those who stubbornly persist in their wickednesse it hath no power or facultie to receiue Gods benefits or to communicate them vnto the people for their sustenance and reliefe Yea rather it waxing euery day more sicke partly with the intolerable waight of sinne and partly being depriued of the comfortable beames of Gods loue and fauour like a sicke bodie ouerburthened with crude and corrupted humours it seeketh to ease it selfe and because the people will by no meanes be cleansed from their sinne the countrie laboureth to cleanse it selfe both of it and them and spueth out all his inhabitants that together with them it may be disburthened of their corruptions Now amongst all other sinnes wherewith the land is defiled §. Sect. 2. Magistrates and Ministers must ioyne their forces in suppressing whoredome and the stomacke of the common-wealth so surcharged that it can no otherwise ease it selfe but by vomiting out all the inhabitants the sinnes of vncleannes doe hold the chiefe place And therefore as it behooueth the Magistrates in zeale for Gods glorie and in loue to their countrie Leuit. 18.25.27.28 to draw out the sword of iustice for the punishment of these sinnes that hereby they may preuent the sword of Gods vengeance which otherwise will punish the whole land and to purge the countrie either by reforming the faultie or inflicting on them deserued punishment so also it becommeth Gods faithfull Ministers to assist the sword of the Magistrate with the sword of the spirit and as he restraineth them from these sinnes for feare of temporall punishment so they are to labour that they may abstaine from them for conscience sake euen then when as in respect of their close acting of their vncleannesse they are secured from all danger of the law In consideration whereof §. Sect. 3. That our land is exceedingly defiled with whoredome I thought it my dutie being called to this function and appointed by the Lord to bee a watchman to tell the people of their sinnes to speake and write against these filthie vices of whoredome and vncleannes and that the rather because sinnes of this kind in these latter times are exceedingly increased in this our countrie And howsoeuer the grand sinckes and filthie sewers of the land the common steues which heretofore were to the shame of religion either licensed or tolerated are now by the laudable care of our Magistrates taken away so as our countrie is not so noysome through the confluence of the common filth nor the vncleannesse so great an eyesore because it doth not as in former times lie open to publike view yet the filthinesse of our people is not cleane purged with the cleare streames of true repentance but rather the common sincke is deuided into many filthie channels which runne securely into priuate houses and make euerie corner noysom and infectious especially in the outparts and suburbs of our greatest cities And though the common pest bee eased and emptied of these persons infected with the contagious plague of vncleanesse yet the danger is neuer the lesse seeing they are not cured of their diseases but onely remooued and scattered in the garden houses where they lie hid from those onely which should reforme or punish them and not from those who may be infected or corrupted by them yea in truth the perill is hereby accidentally increased because the contagion is dispersed into many places into which many of our people vnwittingly resorting are infected at vnawares and fall into the secret ambushments of these filthie harlots when they least suspect any danger and those who are ill disposed haue no lesse free accesse to these places then they formerly had to the common stewes and with lesse feare of shame or note of infamie because their haunt is now more secret and vnsuspected So that these vnsauorie sinckes are onely stirred in but not cleansed and these corrupt humours in the bodie of our State are onely a little mooued but not remooued and purged away And this commeth to passe §. Sect. 4. The causes why whoredome so aboundeth not onely because wee being in our owne natures too too corrupt haue this corruption much increased by the example of forraine countries into which our youth trauelling learne their vices sooner then their language and leauing the fragrant flowers of their vertues vntouched doe beetle-like sucke in the dung of their corruptions but also because the minds of our people continue still somewhat sowred with the leauen of the popish doctrine and practise which passe ouer these sinnes of vncleannes as being slips of youth and but veniall faults of slight regard which may be clensed and done away by auricular confession and the vndergoing of some small penance at the priests appointment who is oftentimes more faulty and filthie then themselues And to these we may adde the too great mildnes of our lawes which impose ouer light punishments vpon these hainous sinnes as the standing in a white sheete or at most a few stripes with a whip which notwithstanding is oftentimes not inflicted partly through the carelesnes or conniuencie of Magistrates and partly through the negligence or corruption of vnder officers or else at least is turned from a personall punishment which should be for the example of others into a penall or purse mulct which for the most part is conuerted to their owne vse who doe impose it And yet I will not denie that though wee haue many corruptions in this kinde both amongst the offenders §. Sect. 5. The popish crew most culpable of this sin and also the punishers our State neuerthelesse is much better then it is in other places vnder the gouernment of the whore of Babylon the Antichrist of Rome where stewes are publikely erected and tollerated for much better and more pardonable for the land it is when sinne lurketh in secret corners then when it dare shew it selfe in the open streets without feare or shame when through carelesnes it is not seene then when it is tollerated and impiouslie maintained when it is not punished through negligence or corruption of some few then when the whole State doth countenance it and maketh it secure by giuing vnto it a patent of impunitie On the other side §. Sect. 6. VVe are not to be excused though we be not so bad as the Papists we must needs grant that our state is not yet sound though we be not so desperately diseased and that we are not in good case when as wee bee not drenched and diued into the lowest bottom of sinne and condemnation for in respect of the meanes which God hath long plentifully affoorded vs wee ought to haue brought forth farre
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 §.
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
himselfe when his anger was passed ouer The Grecians did especially vse two names to expresse this affection which did containe in them the very nature of Anger The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the perturbation it selfe or the heating of the bloud by the apprehension of the iniurie offered the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of reuenge which followeth the perturbation So that these two names containe in them both the materiall and formall cause of anger for the materiall cause is the heating of the bloud about the heart which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the formall cause is the appetite or desire of reuenging the iniury offered which is vnderstood by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most vsuall name vsed by the Hebrewes to signifie anger is Aph which signifieth also the Nose and by a synecdoche the whole face which name is giuen vnto it eyther because in a mans anger the breath doth more vehemently and often issue out of the nose which is as it were the smoke issuing from the flame kindled about the heart or else because in the face anger is soonest discerned by the often entercourse and change of colours Our English word anger is deriued from the latine word Angor which either signifieth throtling and choking or vexation and griefe because anger worketh both these effects if it be immoderate for it stops the throate leauing no passage for words and it vexeth and tormenteth both the body and the minde And so much for the name The definition explaned now wee will speake of the definition First I say it is an affection for the whole essence of a man consisteth of these three things body soule and affections which doe participate of both the other now anger cannot bee said to bee a qualitie or propertie of the soule alone for the materiall cause thereof is the boyling of the bloud about the hart nor of the body alone for the formall cause namely the appetite and desire of reuenge stirred vp by the apprehension of the iniurie offered doth more properly belong to the soule and therefore I call it a mixt affection proceeding from them both I adde the materiall cause namely the heating of the bloud about the hart which heate or inflamation is caused by the apprehension of the iniurie offered or the dislike which the heart conceiueth of the iniurie apprehended which is either in truth an iniurie or but in opinion and appearance onely for anger hath not alwayes a true cause but sometime fained imaginary and this materiall cause namely the heating of the bloud by apprehension of the iniurie the formall cause followeth that is to say an appetite or desire of reuenge for before wee desire to reuenge the iniurie we first apprehend and feele it which desire is either iust or vniust iust if we be angry for a iust cause with those with whom we ought to be angry after a iust maner obseruing a fit time and to a good end vniust if these circumstances be not obserued Furthermore in this definition the cause of anger is expressed namely iniurie offered for anger alwayes presupposeth iniury and the subiect thereof which is the hart as also the obiect to wit reuenge of the iniurie And so much for the generall definition of anger Sect. 2. The kindes of anger Natural anger Corrupt anger Sanctified anger The Stoikes confuted now we are to shew the diuers sorts thereof or rather the diuers acceptation of the same affection First it is taken for the naturall affection of anger as it was created of God and had his being in man before the fall Secondly as it is corrupted since the fall by originall sinne Thirdly as it is renewed and sanctified by Gods spirit We are not therefore with the Stoikes to confound these three together and and without difference to condemne them all for howsoeuer this affection as it is corrupted is most turbulent and of all others most pernicious yet wee are to hould that the naturall affection considered either as it was created by God or so farre forth as it is renewed and sanctified by Gods spirit is iust holy and lawfull And this may easily be prooued by diuers reasons That the affection of anger is in it owne nature lawfull first because it was created by God and was in man before the fall and before any euill entred into the world being therefore the Lords owne workmanship which by his owne testimonie was approoued to be very good Gen. 1.31 Gen. 1.31 and of greater antiquitie then euill it selfe it followeth that the affection in it owne nature is to be esteemed as good and lawfull Secondly because in many places of the Scriptures it is attributed to God himselfe Rom. 1 18. Ioh. 3.36 Rom. 1.18 the anger of God is made manifest from heauen against all impietie Ioh. 3.36 he that beleeueth not in the sonne shall not see life but the anger of God shall abide vpon him Seeing therefore it is ascribed vnto God to whose most perfect and iust nature nothing agreeth but that which is iust holy it followeth that this affection it selfe is so to be esteemed True it is that neither this nor any other affection is in God if we speake properly but onely attributed vnto him that our weake capacities may better conceiue how he exerciseth his workes and eternall counsailes toward his creatures But yet forasmuch as nothing is attributed ascribed vnto him which is not good and iust so far forth as it is ascribed it euidently sheweth that anger in it owne nature is not euill Lastly this manifestly appeareth in that this affection was truely and naturally in our Sauiour Christ himselfe as hee was man Mark 3.5 as it is euident Mark. 3.5 where it is saide that hee looked angerly vpon the Scribes and Pharises mourning for the hardnesse of their hearts so likewise being incited with an holy anger to see his Fathers house turned into a market he driueth the buyers and sellers out of the Temple Iohn 2.17 Pet. 2.22 Iohn 2.17 Seeing then Christ was angry and yet free from all sinne it followeth that Anger in it owne nature is iust and holy Obiection 1. But it may be obiected that anger is in many places of the Scriptures condemned and forbidden Mat. 5.22 as Mat. 5.22 He that is angry with his brother vnaduisedly is culpable of iudgement Answere I answere that not anger simply but vnaduised anger is there condemned and in a word all other places where this affection is forbidden are to be vnderstood not of the affection it selfe as it was created or is renewed by Gods spirit but as it is corrupted and depraued with originall sinne for anger being sanctified is not onely iust and lawfull but also commendable profitable and very necessary as being the whetstone of true fortitude whereby wee are stirred vp
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
fallen into them For anger casting a mist of perturbation before the sight of reason maketh men vnable to iudge of good or euill right or wrong and whereas reason in it owne nature iudgeth that which is right anger maketh that seeme right which it iudgeth If therefore wee auoide those things most carefully which hurt the eyes or if they bee hurt vse such medicines as are fit to cure them because the eye is the light and guide of the whole bodie with how much more attentiue care ought wee auoide anger that blindeth reason seeing it is the light and guide of the soule which onelie eye of humane direction being put out like Polyphemus wee wander in the desarts of sinne and wickednesse If men abhorre drunkennesse and that worthilie because it maketh them differ from brute beasts onely in shape of the bodie why should they not for the same cause hate this vice of anger which like a burning ague doth so distemper disturbe the mind that while the fit lasteth it vttereth nothing but rauing Secondly §. Sect. 8. 2. Jt inflameth the soule with the heat of surie as anger hurteth the soule by blinding reason so also it doth macerate and vex it by inflaming it with furie for what greater torment can bee imagined then to haue the minde distracted vpon the racke of rage As therefore wee would account him a madde man who with his owne hands should set his house on fire and consume it so alike mad is hee to bee thought who will set his soule on fire with the raging flames of anger wherein it is not onely tormented in this life but also without repentance in the life to come it shall bee tormented euerlastingly because vniust anger is murther in Gods sight as appeareth Matth. 5.12 Matth. 5.22 and murtherers shall not inherite the kingdome of God but haue their portion in the lake which burneth with fire and brimstone which is the second death Reuel 21.8 Reuel 21.8 Seeing therefore anger inflicteth on the soule the wound of sinne and sinne vnlesse it be cured with the soueraigne salue of Christs merit causeth death let vs carefully arme our selues against the violence of this passion and manfully repell this fierie dart with the shield of faith Yea let vs so strongly curbe it in with the raines of reason that no outward iniurie pricke it forward to seeke vniust reuenge For as we would condemne him of follie who when a wrong were offred him by another should in reuenge wound his owne bodie so more foolish is hee to bee esteemed who when another offereth him iniurie doth in seeking cruell and vniust reuenge wound his soule with sin And so much for the euils which anger bringeth to a mans selfe §. Sect. 9. The euils which anger bringeth to our neighbour 1. It ouerthroweth all friendship Now wee are to intreate of the euils which it bringeth to our neighbour First it ouerthroweth that excellent and comfortable vertue to mankind true friendship for there was neuer any friendship so inuiolable which anger if it were admitted hath not violated And hence it is that wise Salomon counselleth vs not to make friendship with an angrie man because he will bee sure to breake it Pro. 22.24 Prou. 22.24 Well therfore may that speech of Inno to Alecto be applied to anger Tu potes vnanimes armare in praelia fratres atque odijs versare domos Virg. Aeneid lib. 7. Thou it is who canst arme most louing brethren one against the other and ouerthrow whole houses and families with contentious discord Secondly §. Sect. 10. 2. It prouoketh men to offer iniurie it prouoketh to offer all indignities and wrongs to a mans neighbour as also to reuenge the smallest iniuries without all proportion For men incensed with anger will wittingly and willingly reuenge those iniuries which haue vnwittingly and vnwillingly been offered for angry words they will giue blowes for blowes wounds and for wounds death And therefore the Wise man saith That anger is cruell and wrath is raging Prou. 27.4 Prou. 27.4 Yea it prouoketh men not onely to reuenge small iniuries but also no iniuries for anger rageth euen against the innocents and that oftentimes because they are innocent and but too vertuous as the furious man imagineth And this is euident in the example of Cains anger against Abel Sauls against Ionathan and Dauid Nebuchadnezzars against the three children Herods against the innocents the Scribes and Pharises against Christ as before I prooued But as anger causeth men to be hurtfull to all others Anger most hurtfull to a mans owne familie so especially to those whom they should most loue cherish and defend that is they who are of a mans owne familie who because they are necessarilie conuersant with them are continnallie subiect and euen exposed to their furie and outrage the wife to their bitter speeches if they doe not worse that is like mad men beate their owne flesh the children to furious and vnreasonable correction the seruants not onelie to reuiling speeches but also to cruell stripes and blowes so that as one saith well we may know an angrie man if wee but looke in the faces of his seruants Plutarch de cohib irac §. Sect. 11. The euils which anger bringeth to common-wealth namely by their scarres and bruises And so much for the priuate euils which accompanie vniust anger Now we are to speake of the publike Vniust anger is the cause of all tumults and vprores seditions and conspiracies massacres and bloodie wars yea the ouerthrow and confusion of all cities and common-wealths It is the cause which inciteth the Magistrate against the subiect and the subiect against the Magistrate the Prince against the people and the people against the Prince kingdome against kingdome and nation against nation and that not onely vpon waightie causes but also vpon trifling occasions For as to make a furious and vnquenchable flame it is not materiall how small the fire is that kindleth it so the matter bee apt to receiue it wherein it is kindled for one coale is enough to burne a whole citie if it fall among flaxe and one sparke if it light in tinder or gunpowder so it mattereth not how small the cause is which inflameth anger for if the minde which receiueth it be subiect to be inflamed it is sufficient to set on fire and consume whole Kingdomes and Common wealths especially if power be correspondent to the violence of the affection Infinite examples might be brought to make this manifest Examples Gen. 34. as of Simeon and Leuie who in their anger put a whole Cittie to the sword though their quarrell were but to one man Of Abimelech Iudg. 9. 1 Sam. 22. Hest 3. who in his fury destroyed all the cittie of Sichem of Saul destroying Nob of Haman who being incensed onely against Mordecay laide a plot for the destruction of the whole nation of the Iewes But I shall