there be the least iniury offered to themselues they can containe their fury in no limits till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be Gods Children and seruants we must be as truly zealous of his honour and glory as of our owne credit and reputation The second cause of iust anger is when iniurie is vniustly offered vnto our selues Sect. 5. The second cause of iust anger is iniury offered to a mans selfe for by the law of God we are bound to seeke the preseruation of our owne good name and state and therfore when either of them is violated or impeached we may iustly vse the aide of this holy anger in defending our selues repelling iniurie yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Sword of iustice if it be committed into our hands or by seeking the help of the Magistrate if our priuate estate will not admit vs to be our own caruers Many examples might be brought to cleare this point if it were necessary Though Moses were the meekest man liuing yet when hee was contumeliously abused by Corah and his companions it is said he waxed very angry Num. 16.15 and prayed vnto the Lord that he should not respect their offerings Num. 16.15 though the Apostle Paul were of more then an admirable patience yet being vniustly smitten by the commaundement of the high Priest he sheweth his anger by a sharp reproofe Act. 23.2 Act. 23.2 yea our Sauiour Christ the liuely picture of true patience when contrary to all iustice hee was stroken by the high Priests seruant he sheweth himselfe displeased by his reprehension Iohn 18.23 though at that time he offered himself as it were to suffer all contumelious iniuries which pride assisted with malice could imagine or impose Obiection But here it may be obiected that our Sauiour hath taught vs if wee haue receiued a blow on the one cheeke to turne the other Mat. 5.39 Answere I answere that Christs meainng is not that wee should expose our selues to all iniuries but that we should refraine from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be ready to receiue a new iniurie then vniustly reuenge that which we haue receiued The third cause of iust anger is when iniurie is offered to our brethren Sect. 6 The third cause of iust anger is iniurie offered to our neighbour Act. 7.24 2 Sam. 13.21 for as by the law of charitie we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egiptian who wronged the Israelite Act. 7.24 Thus was Dauid angry with Ammon for deflowring his sister 2 Sam. 13.21 and with Absalon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger when he saw the people oppressed Neh. 5.6 Neh. 5.6 And this anger is not onely lawfull but also necessary and the neglect thereof a grieuous sin in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shew his anger in correcting them otherwise then by mild and louing admonitions his indulgencie moued the Lord to inflict vpon him a most heauie punishment Bernard Et quia ira Eli tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke-warme towards his sons the anger of God waxed fire hot against him and that iustly Gregorie for as one saith Non irasci cum oportet est nolle peccatum emendare Not to bee angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling therevnto is to be come accessarie But as they offend against the partie who is iniured so also against him who doth the iniurie For by not shewing themselues offended they giue approbation and by giuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might bee a notable meanes to reclaime him by working in his hart a consideration of his offence for which hee is reproued And in this respect Salomon saith that anger is better then laughter for by a sad countenance the hart is made better Eccles 7.5 Eccles 7.5 And so much for the iust causes of anger Sect. 7 The cause of iust anger must be waightie but there is further required to holy and lawfull anger not onely that the cause be iust but also waightie and of some importance for if euery small trifle be sufficient to prouoke vs to anger well may wee manifest great iustice but without question wee shall shew little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13.4.5.7 1 Pet. 4.8 1 Cor. 13.4.5.7 it couereth a multitude of sinnes 1 Pet. 4.8 how little loue therefore haue they who are angry vpon euery small and trifling occasion how iust so euer it bee Let vs then before wee let the raynes loose to anger consider not onely of the iustnesse of the cause but also whether it bee light or waightie and if we finde that it is but a trifle we are either wisely to dissemble it or mildely to passe it ouer knowing that in many things we offend all Iam. 3.2 if waightie then we may not onely iustly but also necessarily wee are bound to shew our anger for it is no lesse a sinne to shew mildenes where the Lord requireth anger then anger where he requireth mildenesse And so much for the causes of our anger Sect. 8 What is required to iust anger in respect of the manner 1 Moderation now we are to speake of the manner wherein first this generall rule is to be obserued that we vse moderation least we mingle therewith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so bee carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our neighbours good requireth that we should shew iust anger so by approuing the sin for his sake that offendeth make our selues accessary to the sin and consequently subiect to the punishment but we must keepe the meane if we will approue our anger to be iust and holy The neglect of moderation The neglect whereof causeth many to fall into sinne for some if they can maske their deformed anger vnder the faire visard of a iust pretence they thinke they may lawfully shew all
against the aduerse partie ioyning their helping hands with such theeues as would rob them of their right and spoile them of their iust possessions They sinne against their owne client either by taking his monie to doe him no good his cause being apparantly euill or when it is more hidden and intricate by strengthening him in euill countenancing him in his bad course and by selling vnto him for his fees an vniust bargaine which he hath no more right to buy then the other to sell which one day will be a clogge to his mind and a corrasiue to his conscience And lastly they sinne against their owne soules both by scraping out the signe of one who is an inheritour of Gods kingdome and by taking vpon them a marke of reprobation and damnation namely the receiuing of a reward against the innocent as it is Psal 15.5 Psalm 15 and whilest they call good euill and euill good wrong right and right wrong iustifie the wicked for a reward and take away the righteousnesse of the righteous from him they make themselues subiect to a double woe denounced against them Esa 5.20.23 Esa 5.20.23 Secondly they are guiltie of this sinne of bribing §. Sect. 4. 2. By exacting extraordinarie fees for ordinarie businesse who exact extraordinarie fees for ordinarie labour and excessiue rewards for small paines to themselues and as little profit to their clients The which is a common fault of these times wherein some lawyers so much ouerualue their labours aboue their worth that scarce ten times so much as their ordinarie fee will bring them to the barre or cause them to open their lippes in the behalse of their client if they be men of any note But wee are to know that by the rule of iustice there ought to be a proportion betweene the worke and reward betweene the seruice and the wages respect being had of the dignitie and state of the person who taketh the paines and whatsoeuer exceedeth this iust proportion is no better then briberie extorsion and theft in Gods sight Neither must this proportion be measured according to their owne conceit which is commonly vnequall and partiall through ouerweening pride and bewitching selfe-loue but according to the lawes of the land and limitation of the State whereby all such things are to bee ordered and determined Besides as this taking of excessiue fees is bad in it selfe and full of iniustice and corruption so is it of worse consequence for if none of worth can bee entertained but at these high rates then those who are of low condition and meane estate are through their necessity debarred of their helpe and counsell and onely those who abound in wealth and haue full purses haue the benefit of it whereof it must needs follow that through the great skil and perswading eloquence which is vsed in the defence of their cause who are rich through the weake and insufficient handling of the poore mans cause though neuer so iust powerful iniustice wil get the vpper hand oftentimes of weak right and truth hauing no patrons but her own naked simplicitie to maintaine her against the vnresistable violence of bold eloquence and cunning insinuations and surmizes doth not seldome in these daies take the foile But much more doe they offend §. Sect. 5. 3. VVhen hauing receiued their fees they will not speake in their clients cause who receiuing their fees sometimes double and treble will not vouchsafe when the cause of their clients is to be heard to come vnto the barre or to open their lippes in defence of their right Whereby they greatly iniure their clients in betraying their cause vnder colour of patronage withholding their promised counsell and helpe when the necessitie of the cause most requireth it whereof it must needs follow that the aduerse partie will obtaine an easie victorie when being armed at all points for the incounter he findeth no aduersarie in the lists to make resistance And also hereby they make themselues guiltie of shamefull theft in that they take those fees which of right doe not belong vnto them for the reward is not absolutely giuen vnto them but vpon the condition of their best assistance the which condition being not performed they haue no iust title vnto the gift no more then the seruant hath right to his wages who doth no worke or spendeth his whole time in following his owne businesse The causes of the former sin 1. The couetousnes of the lawyer Now the cause hereof principally is their griping couetousnesse which maketh them thinke all the water lost which runneth besides their mill and therefore they greedily vndertake as many businesses as are commended vnto them by assured hope of large gaine though it be impossible that they should carefully prosecute one of three as the causes require And so they not onely emptie their clients purses of their mony but also their hearts of all comfort when they find their cause betraied by those who should haue defended it and perceiue to their griefe that these broken staues haue failed them when they most relied on them 2. The importunitie of the client And secondarily this commeth to passe through the importunitie of the client who looking more into the skill of his counsellours then into the goodnesse of his cause is in policie contented to giue a large fee to one of whom he hath conceiued a great opinion rather to hinder his aduersarie then to helpe himselfe For hauing no hope of entertaining him to speake in his owne cause he putteth into his mouth this goldē gagge to restraine him from speaking against him in the behalfe of the aduerse party Wherin they behaue themselues like the poore Indians who offer sacrifice to the diuels not because they looke to obtaine from them any good but because they would restraine them from doing them any hurt so these not for hope of receiuing any helpe but to keepe them from hurting their cause fee them with large gifts whereby it commeth to passe that they who in this corrupt ranke are of greatest fame are more inriched by their silence then others by their laboured speeches and haue more and greater fees to keepe them sitting stil and doing nothing then others for trudging to the courts and taking all the paines Lastly they offend by making tedious delaies §. Sect. 6. 4. By making tedious delaies and protracting suites and protracting of suits from terme to terme and yeere to yeere diuising a thousand quirkes and shifts to keepe the cause from comming to a iust triall to the end that together with the suite their fees may be continued and become of extraordinarie rewards annuall rents to bee paid vnto them quarterly at euery Terme So that in these daies the execution of iustice is farre vnlike vnto that it was in the time of Moses Exod. 18.14 for then Iethro complained that the peoples suites were too tediously delaied because they were faine to waite from morning to night
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
men and more to bee credited and respected then the most manifest arguments and truest witnesses that can be produced and therefore the Apostle saith Heb. 6.16 that an oath for confirmation is the end of all strife Heb. 6.16 And consequently great is the profit which is bringeth no mankinde seeing it is a notable meanes not only for the maintaining of truth and iustice but also for the taking away of discord and dissensions and for the establishing of peace and Christian friendship Lastly §. Sect. 5. The vse of a lawfull oath vvarranted by examples the vse of a lawfull oath is not only warranted but also commended vnto vs by manifold examples in the Scriptures As first the Saints and holie men of God for the confirmation of necessarie and vndemonstrable truths and to put an end to controuersies and dissensions haue vsed to sweare one to another As Abraham and Isaac to Abimilech Iacob to Laban Ioseph to Iacob Dauid to Ionathan Elias to Obadiah and many other And lest it should bee obiected that howsoeuer they were holy Saints of God yet they were men and might therefore erre we are further to know that the holie men of God as they were the penmen of holie Scripture immediatly inspired by the holie Ghost and consequently exempted from all error and sinne did in the penning of the Scriptures confirme the truth of God by a lawfull and pious oath Examples hereof are manifold Rom. 1.9 God is my witnesse Rom. 1.9 and 9.1 whom I serue in my spirit And 9.1 I say the truth in Christ I lie not my conscience bearing me witnesse in the holy Ghost The like paces wee haue 1. Cor. 15.31.2 Cor. 1.23 and 11.31 and 12.19 Gal. 1.10 Phil. 1.8.1 Thes 2.5.10.2 Thes 2.1 So likewise the holy Angels who are priuiledged from sin and error haue vsed the name of their great Lord and Master in swearing by it Dan. 12.7 Dan. 12.7 it is said that the Angell held vp his right hand and his left hand vnto heauen and sware by him that liueth for euer Apoc. 10.5.6 So Apoc. 10.5.6 But what should I stand vpon the example of the creatures when as the great Creator of heauen and earth hath approoued the holie vse of an oath in his owne practise Gen. 22.16 Genes 22.16 By my selfe haue I sworne saith the Lord because thou hast done this thing c. Numb 14.28 Numb 14.28 As I liue saith the Lord I will surely doe vnto you euen as ye haue spoken in mine eares So Psal 110.4 and 132. 11. Esa 14.24 and 45.23 and 54.9 Iere. 44.26 Luk. 1.73 Rom. 14.11 Heb. 6.13.16 Against this the Anabaptists obiect the saying of our Sauiour §. Sect. 6. An obiection out of Math. 5.34 answered Mat. chap.5 vers 34 But I say vnto you sweare not at all neither by heauen for it is the throne of God c. Whence they gather that howsoeuer swearing was vsed and allowed vnder the Law yet no manner of oathes are lawfull in the time of the Gospell To which I answere that their interpretation of these words is both wicked and absurd first because they hereby make this Scripture contradict other places which directly inioyne a lawfull oath Secondly hereby they make Christ condemne the practise of his holy Saints and euen of the penmen of the holy Scriptures yea of God the Father himselfe as before hath bin shewed Yea they make Christs precept contrarie to his owne practise for he himself vpon waightie occasion vsed that earnest and solemne asseueration Amen Amen Verely verely which though it should be no oath Heb. 6.14 as the Apostle seemeth to implie that it is Heb. 6.14 yet is it at least a vehement asseueration and consequently more then yea yea and nay nay And moreouer they make our Sauiour to contradict his owne words verse 17. where he saith that he came not to destroy the Law or the Prophets but to fulfill them for if he should take away the vse of a lawfull oath hee should destroy part of the Morall law which inioyneth it as a part of Gods seruice and consequently should spoile God his Father of a part of his worshippe which was not only required vnder the Law but also it was foretold that the Church of Christ should also vse it in the time of the Gospell Esa 19.18 and 65.16 Esa 19.18 and 65.16 Thirdly hereby they ouerthrow the law of nature and nations which established a lawfull oath in waightie and necessary causes euen before the law of Moses as appeareth in the storie of the Patriarchs Lastly they hereby weaken truth by plucking from it the chiefe band whereby it is strengthened and confirmed they take away the meanes to end controuersies and together with it peace amitie and agreement and so leaue a wide doore open to iealousie suspition discord and dissension This interpretation therefore is not to be receiued §. Sect. 7. Math. 5.34 expounded but rather another which admitteth none of the former absurdities and better agreeth with the maine drift and scope of Christ in this place Now the drift of Christ was not to take away the vse of an oath and so to disanull a part of the law against which in the beginning of his speech he protested but to vindicate and free it from the corrupt glosses and false expositions of the Pharisies who tooke away the spirituall vnderstanding which is the chiefe life of law and expounded the Commandements like the Papists in these daies in a litterall and grosse sense onely namely of the outward fact alone in the grossest kinde For example that the sixth Commandement onely forbiddeth actuall killing the seuenth actuall vncleannesse and the third periurie and false swearing by the name of God For howsoeuer they had the name of God himselfe in some outward reuerence yet they taught that it was lawfull to sweare in their ordinarie communication by the creatures which did not immediatly appertaine to Gods worship and seruice as the heauens the earth the altar their head and such like because the Commandement onely forbiddeth to take the name of the Lord our God in vaine And secondly they taught that if a man had sworne by these creatures and did not keepe his oath yet hee sinned not Leuit. 19.12 because it is said Leuit. 19.12 Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God And this appeareth both in the 5. Matth. 5.23 and 23. Chapters of Mat. where Christ laboureth to confute this false doctrine and to reforme these abuses In the fifth Chapter and verse 33. he propoundeth their doctrine Yee haue heard that it was said to them of old time Thou shalt not forsweare thy selfe but shalt performe thine oathes to the Lord but I say vnto you Sweare not at all neither by heauen for it is the throne of God c. Where hee sheweth that they had in their doctrine condemned forswearing and
blasphemies proceede from superstitious ignorance then this their practise is idolatrous in that they deifie the members of Christ by ascribing vnto thē whilest they sweare by thē Gods incommunicable attributes For howsoeuer wee may lawfully sweare by Christ man yet it is not lawfull to sweare by his humanitie and much lesse by the parts of his bodie Lastly §. Sect. 9. Heathenish oathes condemned Exod. 23.13 Hos 2.17 Gen. 31.13 Iere. 14.16 here is condemned Heathenish oathes by the gods of the Gentiles which wee are forbidden so much as to remember by their names as appeareth Exod. 23.13 Hos 2.17 An example whereof wee haue in Laban Gen. 31.53 in the Israelites Ierem. 14.16 and in many schollers amongst our selues who affecting the Latine elegancie vse in their orations and exercises Heathenish oathes as aedipol mehercule per Iouem immortalem c. But accursed be that elegancie which is ioyned with idolatrie and robbeth God of his glorie to bestow it vpon Idols And so much concerning the obiect of our oathes §. Sect. 10. Of the end of a lavvfull oath Now wee are briefly to speake of the end in regard whereof it is required that our oath doth principally respect the glorie of God and secondarily our owne or our neighbours good We glorifie God in our oath when as confirming thereby a necessarie truth we magnifie his omniscience iustice and power we benefit our selues when as we maintaine our owne right or defend our owne innocencie our neighbour either when we perswade him to beleeue a necessarie truth or take away the causes of discord and contention In respect therfore of the end we sweare vnlawfully §. Sect. 11. Hovv an oath is vnlavvfull in respect of the end when in taking our oath wee doe not respect either the glorie of God or our owne or our neighbours good as when through rage and anger men burst out into swearing as though they would reuenge themselues vpon God for the iniuries they haue receiued of men When in ordinarie dealing they countenance a profitable lie by a false oath and when as by stuffing their ordinarie talke with vaine oathes they affect the praise of a generous and couragious spirit or seeke for their oathes sake to haue all their words credited But that is but a weake proofe either of Gentilitie or Nobilitie which is a manifest argument that wee are the slaues of Satan it is no true courage desperatly to leape into hell fire and ordinarie swearing is no signe of truth seeing it vsually proceedeth frō a gulitie conceit of their owne want of credit for if they thought their word worthie respect to what purpose should they vse oathes Nay rather vsuall swearing is a signe of the swearers falsehood for therefore they sweare because their simple word is of no credit And when they haue done all they can an honest mans word is better to be esteemed then al their oathes nam qui deierat peierat he that often sweareth often forsweareth CHAP. IIII. Of the properties of a lawfull oath ANd so much for the end of our oathes In respect of the manner wee sweare lawfully when wee sweare in trueth iustice and iudgement all which are required vnto a lawfull oath by the Lord himselfe Iere. 4.2 And thou shalt sweare the Lord liueth Iere. 4.2 in truth in iudgement and in righteousnesse First §. Sect. 1. 1. VVe must sweare in truth it is required that we sweare in truth that is first that in our oath our speech agree with the thing and secondly our minde with our speech And contrariwise we sweare vnlawfully when we faile in either of these that is whē we sweare a thing that is false or falsely A thing false when as wee sweare an vntruth the speech disagreeing with the thing which is done purposely or vnaduisedly Falsely when as wee sweare the truth but deceitfully and with a purpose to deceiue the heart and tongue not agreeing together the which sinne is forbidden and condemned Leuit. 19.12 and punished with Gods fearefull curse Leuit. 19.12 Zach. 5.4 Zach. 5.4 Neuerthelesse howsoeuer this be condemned as a great sinne in Gods word and abhorred as a detestable practise euen amongst the ancient Heathens yet it is iustified as lawfull by the Papists both in their practise and writings who auouch that a man may vse in his oathes equiuocations and mentall reseruations wherein oftentimes the mind tongue are opposed to one another in flat contrarietie And this is that false swearing which in the word of God is principally condemned and therfore to be of all Christians auoided as being a mother sinne who in her fruitfull wombe containeth diuers impieties and a compound wickednesse comprising in it diuers enormous transgressions as hereafter shall appeare The second propertie required to a lawfull oath §. Sect. 2. 2. VVe must sweare in iustice is that we sweare in iustice which propertie hath his speciall place in a promissorie oath which when we make wee are carefully to take heede that that which by oath wee promise be iust and lawfull otherwise we are not to sweare it or hauing sworne not to performe it for an oath ought not to be the bond of iniquitie and as one saith those oathes are laudably broken which are vnlawfully made In this respect therefore our oath is vnlawfull when as thereby we promise any thing which is vniust and vnhonest whether it appeare vnto vs presently when we make the oth or afterwards For this is a horrible wickednesse when as we make God not only a witnesse but also our suertie that wee will performe an vniust or vnhonest action And such was the oath of Dauid 1. Sam. 25.21 of Gehezie 1. Sam. 25.21 2. Kin. 5.20 2 Kin. 6.31 Act. 23.12 2. King 5.20 of Achab 2. King 6.31 of the Iewes Act. 23.12 And such is the oath of the Popish Clergie who hauing not the gift of continencie vow virginitie and of those who being young sweare themselues to the Cloisters against their parents will c. So if after the oath is made wee finde that there is impietie and iniustice in it which wee did not discouer at the making thereof then such an oath is rather to be broken then obserued for we sinne not in breaking but in making of it Whereas he that performeth such an oath addeth sinne vnto sinne that is to say vnto rashnes in swearing wickednesse in performing as we may see in the example of Herod who after he had made a wicked oath Mar. 6.23 did performe it with greater wickednesse And this Dauid knew well and therefore hee made no conscience of breaking that vnlawfull oath which he had vnconscionably made as appeareth 1. Sam. 25.21.3 The third propertie required to a lawfull oath is §. Sect. 3. 3. VV must sweare in iudgment that wee sweare in iudgement that is that we vse the name of God in our oathes reuerently and holily conscionably and with great deliberation
and circumspection And secondly that we vse it sparingly when as wee are necessarily vrged thereunto As when the person vnto whom wee sweare can no otherwise be perswaded of a necessarie truth when as the truth cannot be demonstrated by reason testimonie or other arguments when as it is necessarie for the aduancement of Gods glorie or for the furthering of some charitable worke either publike or priuate respecting either our neighbour or our selues For seeing an oath is not absolutely good but vpō the condition of necessitie therefore we must not sweare but when some necessarie cause constraineth vs for bonum necessarium extra termines necessitatis non est bonum that is a necessarie good is not good but when it is necessary And hence it is that the Hebrew word vsed for swearing being passiue Iere. 4.2 Esa 65.16 signifieth to bee sworne rather then to sweare whereby is implied that we are not to take an oath as voluntarie agents but oly as patients when as necessitie vrgeth vs thereunto as Pagnine hath obserued Wee therefore sweare vnlawfully when as wee doe not sweare in iudgement that is when we sweare vnreuerently rashly and vnnecessarily in which respect men principallie offend when as no necessitie vrging them vpon euery slight occasion idely rashly and vainely they prophane the holie name of God in their ordinarie communication The which manner of swearing iustified by the Pharisies Christ condemneth Mat. 5.34 Matth. 5.34 Iam. 5.12 And the Apostle Iames disswadeth frō it Iam. 5.12 Yea euen the Heathens themselues who had only the light of nature to bee their guide did dislike this vaine and rash swearing by their Idols and false gods And therefore as Plutarch recordeth the Romanes would not suffer their children to sweare by the Idoll Hercules within dores Plutarch quaest Rom. but inioined them first to go abroad that hereby they might restraine them from rash swearing and giue vnto them time to deliberate of their oath Notwithstanding § Sect. 4. Of prophane and vaine swearing in ordinarie communication howsoeuer the Lord hath straitly forbidden and condemned this sinne and though the Heathens themselues made some conscience of it yet this horrible prophanation of Gods holie name so exceedingly raigneth in our times euen among those who professe Christianitie that by reason of these vaine oathes and impious blasphemies the land mourneth being oppressed with the heauie burthen of this sinne and Gods fearefull iudgements which vsually accompanie it Iere. 23.10 That all sorts of men are corrupted with this vice of vaine svvearing 1. Magistrates as the Prophet Ieremie complaineth of his times Neither hath this gracelesse vice of prophaning Gods name corrupted some few persons in this our countrie but hath ouerspread all states and conditions of men Our Magistrates who should restraine men from this sinne by their lawes examples and punishments make no lawes against swearing lest they should prepare a net to catch themselues nor inflict any punishments vpon offenders in this kinde because their owne consciences are guiltie of the same sinnes or to speake the best because such is the multitude of blasphemers that they thinke it vaine to make lawes seeing there is no likelihood of execution there being not enow innocent to punish the offenders And howsoeuer they seuerely punish any reprochfull speeches vttered against themselues yet when God is blasphemed they winke at it and leaue the reuenge wholly to himselfe saying in their hearts as Ioash said of the Idoll Baal Iudg. 6.31 Iud. 6.31 Why should we contend in Gods cause if he be God let him pleade for himselfe against those who blaspheme his name But let such know that the Lord will surely take them at their word and howsoeuer through his patience he suffereth long yet in the end he will seuerely punish such Magistrates as make their owne euill practise a pernicious president to the people and such also who hauing authoritie to punish this sinne doe carrie the sword in vaine neuer drawing it out against these impious swearers no nor so much as touching them with the scabberd Our Nobilitie likewise for the most part are much infected with this vice §. Sect. 5. Our Nobilitie tainted with vaine swearing who more contend to shew their spirit and valour by desperare swearing then by feates of armes not caring in most prophane manner to dishonor his holy name by vsuall and vaine swearing who hath aduanced them to all their honor and made them like glorious starres in the globe of the earth in comparison of the common sort But who so they be that continue in this sin of vain swearing they shew no signe of true courage or Christian valour but rather their base subiection vnto sinne and Satan in whose bondage and thraldome they cowardly remaine neuer making any resistance nor striuing to recouer their Christianliberty which Christ with the precious price of his blood hath purchased for vs. Our Gentilitie also are much corrupted with this sin §. Sect. 6. The Gentilitie who vseth oathes as rhetoricall elegancies and ornaments of their speech foolishly imagining that they much grace themselues when they disgrace and dishonour their Creator that they proclaime their gentilitie when by blasphemous oathes they spread as it were their flagge of defiance against all pietie that they make all men giue credit to their speeches when by their often redoubled oathes it appeareth that they scarce beleeue themselues But such as vaunt themselues in this wicked practise they glorie in their shame and their end will be damnation Phil. 3.19 as the Apostle speaketh vnlesse they turne from their sinne by vnfained repentance And as they vse their impious swearing in a diuellish brauerie to grace themselues §. Sect. 7. Oathes vsed to hide Cowardize and to gaine credit to all their assertiōs so also oftentimes in a dastardly cūning to hide their cowardize for it is not seldome seene that the veriest hen-hearted gulls are most rife in ruffenlie oathes to strike an awefull terror in the hearts of their hearers and to worke in them a conceite that they are such desperate hacksters as may not without extreame danger be gainesaid much lesse withstood there being no likelihoode that men can escape their desperate furie seeing in their audacious hardines they are readie to prouoke God himselfe and offer a kind of diuellish violence against his powerfull maiestie by their hellish blasphemies Whereas it will plainely appeare if these ruffians bee vnmasked by the least triall and this outward skinne of lion-like furie be pulled from these Asses that they are onely valiant in bearing blowes and onely resolute and desperate in prouoking Gods wrath by their bloodie oathes and in wilfull leaping into the fire of hell The like may be said of their Seruingmen §. Sect. 8. Seruingmen much addicted to vaine swearing and attendants for like master like man neither are they more readie to follow and waite vpon their persons then to imitate their
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.
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
not goe single but by couples into hell §. Sect. 2. Fornicaion in some respects more hainous then either thest or murther Whereby it appeareth that howsoeuer this sinne is but lightly esteemed and turned into a iest amongst wicked men yet in this and some other respects it is worse and more pernicious to our neighbour then either theft or murther and oftentimes more vncomfortable to our owne consciences it exceedeth these euen in theft for the thiefe onely strippeth the bodie but the fornicator spoileth the soule of his chiefe ornaments puritie and chastitie the thiefe taketh away momentanie riches which oftentimes doe the owner little good and sometimes much hurt when as they through abuse become the mammon of iniquitie and furtherances in sinne but the fornicator robbeth his neighbour of Gods graces a good conscience cleannes of heart puritie of body and soule and finally of the assurance of his saluation And so also he exceedeth the murtherer euen in the act of murthering for the murtherer inflicteth deepe wounds in the bodie the which sometimes may be cured and healed by earthly meanes but the fornicator grieuouslie woundeth both his owne soule and the soule of his neighbour which no worldly thing can cure but onely the soueraigne balme of Christ Iesus his precious blood the murtherer whē he hath done his worst doth only kil the body in the meane time he who is killed being a faithfull Christian is neuer the worse because this temporarie death is but a passage into life eternall but the fornicator destroyeth the bodie and soule of his neighbour eternally by drawing him into sinne the wages whereof is euerlasting death vnlesse it bee preuented by hartie and vnfained repentance Rom. 6.23 yea and which is more horrible and vnnaturall he with the same blow also murthereth himselfe The murtherer inflicteth onely the euill of punishment the which poyson the Lord so tempereth with his gifts and graces that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases but the fornicator inflicteth the euill of sinne which without repentance is accompanied with eternall condemnation And in this respect also this sinne of whoredome is most vncomfortable §. Sect. 3. The sinne of vvhoredome most vncomfortable and destitute of all peace of conscience for whereas they who commit other sinnes sinning alone may also repent alone and vpon the assurance of their true conuersion may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour the fornicator euen after himselfe hath repented of his sinne can not but be exceedingly troubled and turmoiled in his mind when as his conscience shall tell him that by his lust and vncleannes he hath brought others through his wicked fellowship into the same sinne and condemnation in which state they still remaine without repentance or at least hee their companion in wickednesse is not assured that they also accompanie him in his true conuersion But as the fornicatour sinneth against his copartner in vncleannes § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled so also against others as namely against his owne and his companions parents and neere friends first because this filthinesse causeth a tainter in the blood and with the staine thereof bringeth some blemish vpon their name though they be innocent of the fault The which so much incensed Iacobs sonnes for the deflouring of their sister because the shame thereof redounded not only to her selfe but to her father and friends for so it is said that they were grieued and very angrie because this villanie was committed in Israel Gen. 34.7 and because Sichem had lien with Iacobs daughter And this was the cause why the high Priests daughter playing the harlot was by the law of God to be burnt with fire because by her whoredome she had polluted her father as it is Leuit. 21.9 Leuit. 21.9 And secondly in that hereby robbing their children or friends of grace vertue and that chiefe ornament of chastitie they also depriue their hearts of all true ioy and sound comfort which they otherwise might haue had of them when as being priuie to their sinne they cannot looke vpon them without shame and blushing nor acknowledge them for their owne vnto others lest they may seeme to haue some interest in their faults So also they sinne grieuously against their owne children begotten in fornication and that before they are borne § Sect. 5. The fornicator sinneth against his owne children begotten in fornication and afterwards for they ingraine them in the deepe die of their sinne which wil neuer be washed out although it may be couered with their vertues and brand them with the infamous marke of bastardie before they breathe the aire They make the poore infant beare the punishment of their sinne euen whilest it selfe is borne in the mothers bellie and before it hath any name giuen it they intitle it to the infamous surname of a base bastard They also rob it of their owne loue not for any faultines in the childe but for the guilt of their owne sinne in which respect whilest it is in the wombe the mother wisheth that it may bee a false conception and abortiue and the father that it may neuer liue to see the Sunne When it is borne they are readie to thinke that when it crieth it proclaimeth their sinne and when it beginneth to speake they blush for shame when they heare themselues called vpon by the sweete names of father and mother because thereby their sinne is called to remembrance And as they do communicate to their poore children the shame and punishment of their faults so also their sinnes and corruptions themselues for they poison them in the bud and the fountaine of generation being defiled with filthie lust and vncleannes polluteth also the streames which issue from it so that it is no rare thing to see such children resemble their parents in their vnchast manners more then in their face and countenance All which iniuries they recompense by shewing themselues more iniurious for as they hated them in the birth so they neglect them commonly in their growth and make amends for their sinfull generation with giuing vnto them loose and prophane education whereby they grow in their corruptions faster then in the stature of their bodie And yet this is not halfe the mischiefe which they do vnto them for besides all this as much as in them lieth they exclude them out of the couenant of grace and blot them out of the number of Gods people and family the which the Lord will haue procreated and increased with a holie seede Matth. 2.15 whereas they remaine polluted being the children of fornication and vncleane seede of vncleane parents 1. Cor. 7.14 And if at all they bee admitted into the outward couenant and receiue the seales thereof it is not for their parents sake if they continue in their sinne
soule and bodie If wee are loth to displease mortall men from whom wee receiue worldly benefits then how much more the euerliuing God in whom wee liue mooue and haue our being Act. 17.28 and from whom we expect all our good both here in this life and the life to come and if wee feare to offend them who haue onely power to kill the bodie and can go no further Matth. 10.28 then how should we tremble and quake to commit these sinnes of vncleannesse whereby he is wrathfully incensed who is able to destroy both bodie and soule in the fire of hell Secondly §. Sect. 2. God punisheth fornication with impenitency and hardnesse of heart the Lord vsually punisheth these sinnes of vncleannes with blindnes of minde hardnes of heart carnall securitie and final impenitencie wherby it commeth to passe that fornicators are hardly reclaimed from this vice but being giuen vp to their owne vile lusts and affections and vnto a reprobate minde they continue in these sinnes not onely in their youth Rom. 1.26.28 but also in old age and euen when their bodies are impotent and disabled their minds are still vncleane and their tongues are exercised in ribald and filthie speeches so hard a thing it is to get out of the bondage of these fleshly lusts when once we are inchained with them To this purpose the wise man saith that the harlots house tendeth to death and her paths vnto the dead All they that goe vnto her returne not againe neither take they hold of the waies of life Prou. 2.18.19 And of this there may bee rendred diuers causes as first because these sins of vncleannes do bring vpon him who is defiled with them such a blockish stupiditie and senselesse sottishnes Pro. 2.18.19 The causes why fornication is accompanied with impenitencie 1. Because whoredome maketh men sottish that hee neuer thinketh of the foulnes of his sinne nor of the manifold mischiefes which doe accompanie it neither yet is capable of any admonition or instruction from others whereby he might be reclaimed for when he is once bewitched with the Syren tunes of these inticing harlots and hath receiued these poysonous potions of beastly pleasures he presently loseth the vse of his reason and vnderstanding and though hee retaineth still his outward shape yet in his heart affections and inward faculties hee is transformed into a brutish or rather blockish creature so that a man may as well with perswasion mooue a senslesse stocke or with reason disswade a dog from following his salt bitches as hee can by any waight of argument withdraw this walking blocke and this talking beast from accompanying his wicked strumpets for either the hidious noyse of his tumultuous lusts do make him deafe to all admonition or these poysonous cups of filthie pleasure doe intoxicate his minde that hee vnderstandeth not what hee heareth or finally the force of lust so violently transporteth his affections and the harlots chaines of alluring inticements do so surely inthrall him that if he heareth and vnderstandeth profitable admonitions and instructions yet he regardeth them not but cannot or will not or therfore cannot because he will not leaue his sinne to which as a voluntarie slaue he is subiected A second cause of their impenitencie is §. Sect. 3. The second cause of the fornicators impenitencie because his fin is committed in secret because their sinne is committed in secret hauing no other witnesse of their fact but God their owne conscience and Satan who hath drawne them to this sinne For as Iob saith The eye of the adulterer waiteth for the twilight and saith none eye shall see me and disguiseth his face Iob. 24.15 and hauing committed wickednesse he wipeth his mouth and saith I haue not committed iniquitie as it is Prou. 30.20 Wherof it commeth to passe Pro. 30.20 that they securely goe forward in their sinne because they want the ordinarie meanes which should bring them to amendment for when as men know not their wickednesse they cannot admonish or reproue them for it nor cure the wounds which were neuer discouered till they fester and rot in their corruptions they are exempted from shame the vsuall companion of sinne and cause of sorrow which oftentimes bringeth that repentance which is neuer to bee repented of They are also hereby priuiledged from punishments inflicted by humane lawes which are the cords of men that draw sinners vnto God and such admonishers as will make the senses conceiue them when the vnderstanding is besotted But let such men know that their secret acting of these workes of darkenesse will little auaile them for what will it profit these offenders that other men are ignorant of their faults when as they are knowne vnto their own consciences who will beare witnesse against them vnto God their Iudge who will condemne them Psal 1 39.11.12 Pro. 5.20 and vnto Satan their accuser and executioner who will torment them What will it aduantage them to shun the shame of men when as at the great day of the Lord their filthinesse being discouered they shall be disgraced before God and the blessed Saints and Angels What will it benefit them to haue escaped humane punishments which might haue reformed them and brought them to repentance when as they shall eternally be tormented in hell fire without hope of deliuerance The last cause of this impenitēcie is the sweetnes of the sin vnto a carnall appetite §. Sect. 4. The third cause of the fornicators impenitencie is the sweetnesse of this sinne to his carnall appetites and the great delight which worldly men take in perpetrating this wickednesse which will hardly suffer them to be weaned from it either with the bitternes of present euils or with the apprehension of future punishments For such neere correspondence and intimate friendship there is betweene the flesh and these fleshly lusts that the carnall man is ready to venture through fire and water and to hazard health and wealth life and lim for the satisfying of his filthie pleasure neither will hee easilie lose that which he hath so deerely bought but will rather endure all extremities then he will part with his sinne which is more deere and sweete vnto him then life it selfe By all which it may plainely appeare that these sinnes of vncleannesse are most pernicious vnto our bodies and soules in that they continue vs in impenitencie which is the certaine forerunner of eternall damnation for howsoeuer the mercies of God are most large and infinite yet are they neuer inlarged to those who continue in their sinnes though the blood of Christ be of an inestimable value yet it neuer procureth pardon for those who are still in loue with their wickednesse and howsoeuer the promises of the Gospell are most generall and indefinite yet are they alwaies limited and restrained with the condition of true repentance Lastly §. Sect. 5. The fornicator is continually tormented with vexation and cause of griefe howsoeuer
to haue their causes heard and tried whereas now a plaine deede well penned for matter and forme and ratified by hand and seale may depend in suite a yeere or two in despite of the best meanes which the wronged plaintiffe can make to right himselfe And if there be any great difficultie in the cause as what may not be made difficult which consisteth in words and phrases more then in equitie and iustice then the corrupt lawyers of these times take a lease of their clients for terme of life yea sometimes for three liues successiuelie the nephew ending that suite which the grandfather began Yea and oftentimes after all this expense of time and monie the title is neuer the better cleared but onely wearinesse and pouertie put an end to these suites which stomacke and abundance began And he who gaineth most sitteth downe by losse seeing in respect of his great expense it had been much better both for his state and mind to haue had a speedie ouerthrow then so tedious a conquest So that lawing in these times is much like to gaming wherein vnthrifts cast the dice who shall haue one anothers monie and the lawyers chest like the butlers boxe which in the end receiueth all and maketh both parties to become beggers for as in both there is equall hope so no more certaintie of desired successe one vndoing that which another hath done and ouerruling that as vniust which another hath determined to be iust and equall And thus haue I shewed how the briber destroyeth other mens families §. Sect. 7. Hovv the briber destroyeth his owne familie The like may also bee said of his owne for howsoeuer he by bribing principally intendeth to build his house and to aduance his posteritie to great honour and riches yet oftentimes it commeth to passe through the iust iudgement of God and by his infinite wisedome and power ouerruling al his plots and purposes that in stead of building his familie he destroyeth it in stead of aduancing his posteritie he bringeth vpon it vtter ruine and disgrace This is manifest both by the Scriptures and by continuall experience of all times The Wise man telleth vs that hee who is greedie of gaine that is so couetous as that he will not stick to vse those vnlawfull practises of bribing and oppression to inrich himselfe he troubleth and disturbeth his house whereas hee that hateth bribes shall liue Prou. 15.27 Iob 15.34 Prou. 15.27 So it is said Iob 15.34 that fire shall deuoure the houses which are built with bribes that is they shall bee brought to vtter ruine and destruction The which heauie iudgements here threatned haue accordingly been inflicted as experience of all times hath taught vs for howsoeuer men may aduance themselues by these wicked courses for a time yet it could seldome be obserued that the third heire had cause to glorie in the gettings of his bribing ancestors CHAP. IIII. That briberie is hurtfull and pernicious to the Common-wealth BVt as bribers doe destroy priuate families §. Sect. 1. Briberie ouerthrovveth magistracie so they are alike hurtfull and pernicious to whole countries and Common-wealths for first briberie ouerthroweth Magistracie and all lawfull gouernment and bringeth with it an anarchie and confusion To which purpose one saith that oblatio muneris tinea est regiminis Cass in Epist. Bribing is the moth of gouernment For howsoeuer men hold the places and haue the authoritie of Magistrates yet if they loue gifts they will so charme them that they will haue no eyes to see disorders nor eares to heare complaints nor vnderstanding to discerne betweene good and euil right or wrong but as they are informed and lead by those who bribe thē Wherupō a large dore is opened to al disorder and licentious liberty no man being restrained frō any wickednes but those who are vnable to bring gifts and to make their peace by rewards Secondly by bribing the Common-wealth is robbed §. Sect. 2. By bribing the common-wealth is robbed and spoiled spoyled and impouerished for seeing no businesse can bee dispatched no right obtained no law executed but by the helpe of gifts and considering that these occasions are in all states daily and continuall amongst innumerable persons of all degrees it must needes follow that in short time the whole wealth of the countrie will be exhausted and ingrossed into the hands of these robbers Hence it is that the Prophet Esay matcheth bribing Magistrates with theeues Esa 1.23 Esa 1.23 Thy Princes are rebellious and companious of theeues euery one loueth gifts and followeth after rewards Neither in truth is there any difference betweene them sauing that theeues rob onely some few priuate persons but these whole countries and Common-wealths they by plaine force and these by disguised subtiltie and vnder colour of law So the Prophet Ieremy compareth them to cunning fowlers which lay snares and make pitfalles to catch men and their houses to cages in which they keepe and store vp that riches which they haue catched and seazed vpon by these vniust courses Ier. 5.26.27 Ierem. 5.26.27 For purposely doe such Magistrates make lawes not for maintenance of order iustice and gouernment but that they may serue as snares to intrap men and that being catched they may redeeme their libertie and impunitie by large gifts Or if there bee any other made they vtterly neglect the execution of them though they bee neuer so profitable and necessarie for the good of the Common-wealth vnlesse they bring some priuate gaine to their owne chests Thirdly §. Sect. 3. Bribing peruerteth the whole course of iustice by bribing iustice is peruerted innocencie oppressed and iniuries countenanced and defended and what can follow but the ruine of the Common-wealth when as iustice which is the maine pillar whereby it is vpheld is pulled downe This appeareth by testimonies of Scripture and by examples Exod. 23.8 Exod. 23.8 Gifts blind the wise and peruert the words of the righteous If then the wise and righteous who haue both wisdome to discerne truth from falshood and right from wrong as also will to imbrace the good and refuse the euill be seduced and peruerted from their vpright and iust courses and mislead into the bywaies of error and iniustice with bribes and rewards then what will become of those who naturally want that clearenesse of iudgement to know what is good or that loue of goodnesse to imbrace it when it is discerned Deut. 16.19 So Deut. 16.19 the holy Ghost ioyneth wresting of the law respecting of persons and taking of rewards in the same prohibition thereby intimating that these three goe together and that bribing is the cause of both the other as the words following plainly shew And at this as their maine end doe wicked men aime when as they present their Iudges with rewards as appeareth Prou. 17.23 Prou. 17.23 A wicked man taketh a gift out of the bosome to wrest the waies of iudgement This
crauing pardon for my boldnesse I commend them to your Honourable Patronage and protection and your selfe to the Almighties most heartely beseeching the glorious and great Lord of the Vineyard long to continue you his faithfull Steward amongest vs to the aduancement of his glory the propagation of his Vine and the exceeding comfort of his poore contemned Labourers Amen Your Honours in all humble dutie most bounden IOHN DOVVNAME To the Christian Reader COnsidering the vniuersall infection of this contagious disease of the Soule VNIVST ANGER and the manifold pernitious euils which it worketh both priuate and publique I thought good to prescribe out of Gods word some remedies for those Patients which are committed to my cure whereby they might eyther bee preserued from these feuerlike fits which cause men outwardly to shake and tremble when as inwardly they are most inflamed or els haue their heate somewhat allayed and abated when they are already fallen into them The which my prescript I thought at the first should haue beene communicated to no more then mine owne Patients till I was perswaded by more skilfull Phisitions then my selfe that the publishing thereof might redound to others profit And therefore desiring nothing more then to exercise my poore talent to the glory of my maister who bestowed it and the benefit of my fellow seruants for whose good also I haue receiued it I willingly condescended to their motion And for as much as I had onely shadowed a rude draught without colour or countenance I was faine to take a review of my worke altering some things and adding others as it were new lineaments which I thought more fit for the Presse then for the Pulpit If any thinke me too quicke in practise they will I hope excuse me if they consider that I make experience of my slender skill not in the vitall parts but in the feete of the soule namely the affections and yet the curing of them or but this one of them may greatly redound to the benefite of the whole for as the diseases of the feete doe grieue the heart and offend the head and the curing and healing of them doth ease and comfort both so when the affections are distempered being infected with the contagion of our originall corruption euen the chiefe parts of the soule the Vnderstanding and Will are not a little disturbed and disordered by receiuing from them their contagious pollution And therefore he who can skilfully purge these neather parts shal ease the higher by drawing downe those corrupt humours which do offend and annoy them Seeing then there may come by my practise great good with little danger I haue the rather aduentured the cure being contented to vndergoe the censure of some for too much hast who I feare mee are in these cases as much too slow to the end that I may to the vttermost of my skill benefit many The Lord who is the onely true Phisition of soules diseased with sinne blesse this and all other my indeauours that they may bee profitable for the setting forth of his glory the benefit of my brethren and furthering the assurance of mine owne saluation Amen A TREATISE OF Anger wherein the lawfull vse and the vnlawfull abuse of this affection is shewed out of Gods word Ephesians 4.26 Be angry and sinne not let not the Sunne goe downe on your wrath CHAP. I. THE miserable ruines of our excellent state by creation Sect. 1. which were the lamentable effects following the sinne of our first parents and the foule spots of originall corruption which like a contagious leprosie deriued from them haue infected all their posteritie doe not so euidently appeare in any part of the body of soule as in the affections which are so corrupted and disordered that there scarce remaines any small reliques of their created puritie And hence it is that the heathen Philosophers though they did not perceiue how much the bright shining beames of our reason and the vnderstanding part of the soule were dimmed and darkened with the foggie mists of originall sinne but highly extolled with ouer partiall prayses the excellencie perfection of them yet they plainely discerned the great corruption of our disordered affections insomuch that some of them being ouerswayed with too great vehemencie of affection in speaking against the affections haue condemned them as simply and in their owne nature euill and therefore wholy to bee abandoned seeing there was no hope they should be amended others with a more iudiciall insight discerning between the things themselues and their corruption haue written whole tractates for the reforming of them esteeming the chiefe toppe and perfection of wisedome to consist in the well gouerning and ordering of these disordered and tumultuous passions If then the heathen Philosophers walking in the darke night of ignorance and errour and illightened onely with a small glimmering sparke of naturall reason could thereby both discerne their corrupt affections and also did studie to reforme and bring them vnder the rule of reason how much more earnestly should we endeauour not so much to marshall them vnder the conduct of naturall reason which is it selfe but a blind leader as to reforme and purge them by the word of God which like a glorious shining Sunne hath dispelled the foggie mists of ignorance and errour and so discouered all the spots and deformities of them farre more clearely then our blinde reason And as we are earnestly to labour for the reforming of all the affections so most earnestly of al this of anger which of all other is most turbulent and violent if it be not bridled and restrayned And for our better furtherance in so good an endeauour I haue made choice of this text to the end I might shew how farre forth anger is to be approoued and imbraced in what respect it is to be auoided shunned In handling whereof I wil first shew the meaning of the words and afterwards intreate of their seuerall parts In shewing the meaning of the words I will first define what anger is and then set downe the diuers sorts thereof What anger is in generall Anger therefore generally considered is thus defined it is an affection whereby the bloud about the heart being heated by the apprehension of some iniury offered to a mans selfe or his friends and that in truth or in his opinion onely the appetite is stirred vp to take reuenge First wee will speake of the thing defined The names of anger with the notation and after of the definition Anger in the Latine tongue is called Ira which name hath his notation from the effect for when by the apprehension of an iniury the heart is inflamed with the heate of anger it doth make a man quasi ex se ire as it were to goe out of himselfe and in this respect hee who was angry was said by an vsuall Latine phrase non esse apud se not to be with himselfe and ad se redijsse to haue returned to
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