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
will passe the sentence not according to our secret thoughts but according to our words and workes Matth. Matt. 12.37 12.37 By thy words thou shalt bee iustified and by thy words thou shalt be condemned Neither let them suppose that this excuse which would seeme friuolous and foolish to a mortall man will goe for currant before the most wise and iust Iudge of heauen and earth Now what Prince hearing himselfe abused to his face by the reprochfull words of his base subiect would admit of such an excuse that whatsoeuer hee spoke with his mouth yet hee thought no ill in heart and will not thinke we the Lord be as iealous of his glorie which is most deare vnto him as an earthly King or will hee in his iustice acquite such offenders vpon such friuolous and vaine pretences Others shroude their sinne vnder the example of the multitude §. Sect. 4. Their excuse answered who pretend the example of the multitude alleaging that it is the common custome of all some few onely excepted who are but too scrupulous about euerie trifle But let such know that after this manner they may excuse and countenance any manner of wickednesse seeing no custome is more common then to liue in sinne Let them remember that God hath forbidden vs to follow the example of a multitude in that which is euill Exod. 23.2 or to fashion our selues according to the world whereof we are but pilgrims if at least we be inhabitants of the heauenly Ierusalem that Christ hath chosen vs out of the world not that we should still imbrace the impious practises of wicked worldlings but that becomming his Disciples we should follow his word and holy example as our onely guides Let them consider that common vse of committing sinne doth not excuse but much aggrauate it in Gods sight and that it doth more inflame his wrath and increase the punishment when as men combine themselues to worke wickednesse Finally let them call to minde that it is the narrow path and straite gate leading to eternall life Matth. 7.13.14 which is least frequented so that the Christian may goe in it without crouding though it be not large and spacious in respect of the small number which trauaile this way and contrariwise that there is no way more commonly haunted then the broade way which leadeth to destruction and consequently that wee can haue small comfort in hauing a numerous multitude to accompanie vs into hell Others alleage in their excuse §. Sect. 5. Their excuse taken away who alleage that they sweare nothing but the truth that they sweare nothing but the truth which may lawfully be confirmed with an oath But as I haue shewed Gods name is prophaned and abused not onely although most grieuouslie when wee sweare that which is false but also when it is vsed vpon euery trifling occasion to confirme an vnnecessarie truth which either is not worth proouing or may be demonstrated by other arguments or without that reuerend and religious respect of his glorious Maiestie which he requireth Yea §. Sect. 6. Their excuse answered vvho pretend that they svveare by small oathes but will some say I auoide this danger seeing my custome is not to sweare by God but by slight and small oathes as by my faith troth by our Lady the masse and such like and therefore I am to be excused because I do not take the name of God in vaine To this I haue alreadie answered whereas I prooued that the Lord requireth that we should sweare by his name only to which I may adde that our Sauiour hath directly forbidden such kind of oathes and hath inioyned vs in our ordinary cōmunication Matth. 5.34 to vse only yea yea nay nay telling vs that whatsoeuer is more commeth of euil Though therefore it be not so hainous a sin as that horrible abusing of Gods holy name yet it is a sin seeing Christ himselfe hath forbidden and condemned it and therefore not to be entertained and much lesse excused or defended by any Christian For wee should thinke no sinne so small that wee may willingly commit it seeing the least sinne meriteth the wages of eternall death and can no otherwise be expiated and done away but by the inestimable price of Christs precious blood or if we doe let vs assure our selues it shall not be small vnto vs for the least sinne in it owne nature is hainous and vnpardonable so long as it is willingly committed and excused or defended Lastly §. Sect. 7. Their excuse answered who alleage others incredulitie they excuse themselues by alleadging the incredulitie and suspition of others which is such that vnlesse they sweare they cannot be credited and beleeued But vnto this I answere that the best way to haue our words credited is not to confirme euerie thing we speake with an oath for so our oathes becomming common and ordinarie will be as little respected as a simple affirmation nay in truth they will deserue lesse credit for it is to be thought that hee who maketh no conscience of transgressing one commandement will not make much more conscience of transgressing another he that sticketh not to vse deieration and vaine swearing will not sticke at periurie and forswearing or if he doe it is not because he wanteth an heart to doe it but rather some strong inducement to perswade him But the best way to haue our speeches credited is to accustome our tongues to speake the truth and to be of an vpright iust and vnblameable life and conuersation and so shall our word be more regarded than anothers oath for it is not the oath that giueth credit and authoritie to a man but a man to his oath and if in our whole course and cariage we clearely shew that we make more conscience of lying than another of periurie his oath will not be so much credited as our bare promise or assertion Whereby it appeareth that ordinarie swearing is either needlesse or bootelesse For if a man be of an holy and religious conuersation there will be no vse of it vnlesse it be in waightie causes wherein an oath is lawfull because his word will carrie with it sufficient credit and contrariwise if he be knowne to haue accustomed himselfe to lying dissembling and false dealing his swearing will not profit him seeing his vnconscionable falsehood doth take away all credite and authoritie from his oath But let it be supposed that though we are iust and faithful §. Sect. 8. we cannot bee credited vnlesse wee sweare yet this giueth vs no dispensation for oathes in light or needlesse occasions seeing we are rather to obey our Sauiour Iesus Christs commandement who hath forbidden vs to sweare in our ordinarie communication then by vaine swearing to gaine credit to our speeches or to satisfie such suspitious and incredulous persons who will not beleeue vs without an oath For hereby we shall approue our obedience to God by making conscience of transgressing his law
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
7 The fourth cause nice luxuriousnesse is nice luxuriousnes or luxurious nicenes which cōmonly being the fualt of women or at least a womanish fault is especially to be seene in domestical matters For if you come into the house of one who is nice and curious you shal easily perceiue how soone they are incited to great anger vpon little cause If the decking and adorning of their house bee not fullie answerable to their mindes if their costly cates be not so daintely cooked that they may delight their curious-learned tast and cloyed appetite if a spot or wrinckle be vpon their garments or but a glasse broken if their nice eares be offended with the least displeasing noyce though it bee but by some chance they are so enraged with anger that the house will scarce hould them or at least not containe their clamorous voyces These curious folkes are not onely offended with iniuries Seneca de ira li. 2. cap. 5 but also with shadowes and apparances Nam vbi animum simul corpus voluptates corrupère nihil tolerabile videtur non quia dura sed quia molles patiuntur for when voluptuous pleasures haue corrupted both minde and bodie nothing seemeth tolerable not that the things which they suffer are grieuous but because they that suffer them are nicely effeminate And like as they who are tormented with the gout are angry if a man come but towards them cry out if they be but touched so but a shew of iniury moueth these voluptuous wantons to choller and anger and the least iniury offered in truth inciteth them to rage and furie Whereas others who haue not their mindes effeminated with this luxurious curiositie they can easily passe ouer such trifling imperfections A Prolepsis and repell anger in far more violent assaults If any thinke these toyes too small to vndergoe a publicke censure I would haue such know that the lesser the occasion is which prouoketh to anger the greater is their sinne who are so easilie prouoked and the rather they deserue a sharp reprehension for that anger which is incited by euery light and trifling cause then if it were waighty and of some importance for howsoeuer the occasions are but small yet their sinne is not small nay their sinne is therefore great seeing the occasion which moueth them therevnto is but little especially considering that the same parties who are fire-hot in these trifles which concerne themselues are key cold in those things which much concerne Gods glory and their own spirituall good For I appeale vnto their own consciences whether they are not prouoked vnto more violent anger for these trifling toyes then when they dishonor God by most grieuous sinne or see him dishonoured by others and if their consciences plead guiltie let them rather bee offended with their owne corruptions then with the Phisicion which desireth to cure them The fift internall cause of vniust anger is curiositie Sect. 8. The fift cause of vniust anger Curiositie whereby men are tickled with a vaine desire itching appetite to see and heare all things how their friends behaue themselues in their priuate meetings what their aduersaries doe and say behind their backes how their seruants bestow themselues in euery corner whereof it commeth to passe that desiring to know all things they know many things which displease them and prouoke them to anger for which they may thank their vaine curiositie for if with the wise man they would thinke it their glory to passe by infirmities Pro. 19.11 or follow his counsaile Prou. 19.11 Eccle. 7.23 Eccl. 7.23 Giue not thine hart to all the words that men speake least thou doe heare thy seruant cursing thee They might haue lesse cause of anger more contentation of minde Whereas by inquisitiue inquirie after euery rumour and curious prying into small domesticall faults they inflame their hearts with great anger For as the looking vpon a small Print doth more offend the fight then a greater because we hold it nearer our eyes and more intentiuely behold it the Letters standing thick and neare together so oft times it commeth to passe that these small domesticall faults being curiously pryed into do more offend and anger vs because they are neere vnto vs and fall out thicke and as it were one in the neck of another then greater iniuries offered abroad which fal out more seldome and are not so much subiect to our view The sixt internall cause Sect. 9. The sixt cause credulitie and listning to tale-bearers is to haue an open eare to euery tale-bearer and a credulous heart to beleeue them Pro. 26.20 Without wood the fire is quenched and without a tale-bearer strife ceaseth So that as wood is the fires fit nourishment so is a tale-bearer fit to nourish anger Prou. 26.20 An example hereof we haue in Saul who giuing a credulous eare to those lying suggestions of that pickthank Doeg was incensed to such raging anger that the bloud of the innocent Priests was not sufficient to quench the heate therof vnlesse he spilt also the bloud of all the inhabitants of Nob 1 Sam. 22.19 yea of the Oxen Asses and Sheep with more then brutish fury And therefore Dauid speaking of Doegs tongue Psal 120.4 Psal 120.4 compareth it to coales of Iuniper that is to hot burning coales because it so furiously inflamed Sauls anger 2. Sam. 16 Yea Dauid himselfe giuing eare to the false report of Ziba was moued to vniust anger against innocent Mephibosheth and therefore hauing experience of those manifold euils which followed credulitie and listning after tale-bearers he professeth that he will destroy him that priuily slandereth his neighbour Psal 101. 5 7 Psal 101 5.7 And hence it is that Iames compareth the tongue to a fire because nothing more inflameth the hart to furious anger Iames. 3.6 Iam. 3.6 The last internall cause of vniust anger Sect. 10. The last cause want of meditation concerning humane infirmities is want of meditation concerning the common imperfections wherunto we are all by nature subiect for if we did but consider that in many things wee offend all and that we our selues haue the same faults or greater then those which we espye in others wee would not hastely be moued to choller vpon euery trifling occasion Iam 3.2 But it is the custome of men addicted to anger to imitate the Lamiae who as the Poets faine vse their eyes abroad and put them into a box when they come home so these are but too quick-fighted abroad in spying the faults of others but starke blinde at home in discerning their owne faults and though they haue a great beame in their owne eyes yet they can easily discerne a small more in the eye of another And the reason is because they put their owne faults into that part of the wallet which they cast behinde their backs and therefore neuer looke vpon them but the faults of others into that part
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
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
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
he that taketh a reward to put to death innocent blood It maketh them subiect to that fearefull woe denounced Esa 5.20 Woe vnto them that speake good of euill and euill of good Which put light for darkenesse and darkenesse for light c. 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Yea it bringeth vpon them vtter destruction For as the fire deuoureth the stubble and as the flame consumeth chaffe so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the law of the Lord of hosts and contemned the word of the holie one of Israel As it is vers 24. Lastlie §. Sect. 6. Briberie disinheriteth men of heauen by these bribing courses they disinherite themselues of their heauenly patrimonie and set to sale the kingdome of heauen for earthly and base prifes for they that take rewards against the innocent shall neuer dwell in Gods holy mountaine Psal 15.5 as it is Psalm 15.5 So the question being asked who should dwel with the deuouring fire and with the euerlasting burnings that is with the Lord who is called a consuming fire Deut. 4.24 Heb. 22.29 Deut. 4.24 Heb. 12.29 answere is made Hee that walketh in iustice and speaketh righteous things refusing gaine of oppression shaking his hands from taking of gifts c. Hee shal dwel on high Esa 13.15.16 c. as it is Esa 33.15.16 So that he who gaineth by oppression and filleth his hands with bribes can neuer indure Gods glorious presence but shall be consumed like stubble with this deuouring fire To the same purpose is that Pro. 15.27 Prou. 15.27 He that hateth bribes shall line whereby contrariwise is implied that he who loueth bribes shall not liue neither the life of grace in this world nor the life of glorie in the world to come By all which it is cleare and manifest that the briber loseth in his greatest gaine for whilest by his wicked and vniust courses he compasseth some earthly trifles he forgoeth all his title and intrest in Gods glorious kingdome and through his worldly prophanenesse and sottish follie he doth with Esau make sale of his spirituall birthright for a messe of pottage or such like transitorie vanities of like value and lesse necessitie Whilest he prouideth for his bodie hee destroyeth his soule whilest he laboureth after earthly things which are vaine and momentany he loseth heauenly things euen that superexcellent and eternall waight of glorie 2. Cor. 4.17 And whilest he hourdeth vp the rewards of iniquitie and gold which shall perish with him he forgoeth the fruition of the immortall God in whose presence is fulnesse of ioy and at whose right hand are pleasures for euermore Psalm 16.11 Psal 16.11 §. Sect. 7. The conclusion And thus haue I shewed the greatnesse of this sinne of briberie and the manifold euils which it bringeth both to priuate persons and societies to whole cōmon-wealths and to the briber himselfe Now as this sinne is of extraordinarie strength to hold men in subiection vnto it both in regard of the corruption of mans nature which is most prone to intertaine it and in respect of the vniuersalitie of this sinne and the mightie patrons which both countenance it with their practise and defend it with their power so my earnest prayer vnto almightie God is that he wil ioyne with my labours a more then vsuall blessing and an extraordinarie vertue and power of his holy spirit to beate downe this strong hold of sinue and to bring vs in subiection to his will not onelie in things profitable and gaineful but also in those which seeme accompanied with losse and hindrance That so respecting not our owne particular gaine but his glorie and doing him faithfull seruice in this life we may raigne with him in eternall glorie in the life to come The which mercie hee vouchsafe for his Christs sake to whom with the Father and the holie Spirit bee all honour and glorie praise power and dominion now and for euermore Amen FINIS Faults escaped Pag. 84. line 31. reade deridetur p. 101. l. 35. r. sinners p. 111. l. 34. marg r. their p. 124. l. vlt. r. our owne p. 129. l. 36. r. run secretly p. 131. l. 35. r. and labour p. 138. l 6. r. stop p. 144. l. 2. r. theft euen in theft p. 150. l. 5. r. example for the same sin the. p. 174. l. 19. r. by inflicting p. 197. l. 3. r. that they be not p. 200. l. 11. marg r. Eccles 3.4 p. 201. l. 35.36 r. whom they see outwardly p. 203. l. 25. r. vultus A TREATISE OF ANGER VVherein is shewed the lawfull laudable and necessarie vse of iust and holy Anger and what is required thereunto AND AFTERWARDS IS DECLARED what corrupt and vniust Anger is the kindes causes effects and properties thereof together with the preseruatiues and remedies whereby it may be eyther preuented or cured and expelled By IOHN DOVVNAME Batchelar in Diuinitie and Preacher of Gods Word PROV 26.31 Hee that is slow to Anger is better then the mightie man and hee that ruleth his owne minde is better then hee that winneth a Citie LONDON Printed by T. E. for William Welby dwelling in Paules-Church-yard at the signe of the Grayhound 1609. TO THE RIGHT Honourable Sir Thomas Egerton Knight BARON of Ellesmere Lord Chancellor of England and one of his Maiesties most honorable priuie Counsell my very good Lord health and prosperitie with increase of all spirituall graces in this life and eternall happinesse in the life to come HAuing had through your Honourable bountie a part of the Lords Vineyarde allotted vnto mee his most vnworthy woorkeman by your Honour his most worthie Steward to the end I should plant and water purge and prune it I thought it my part not onely to performe my duetie in this behalfe in such measure as God enableth mee but also to present vnto your Honour the first fruites of my labour which haue yet offered themselues to publike view to the end that I might thereby both shew my selfe not altogether negligent in our great Lord and Maisters businesse and also giue some token of most obliged dutie and humble thankfulnesse to you his Honourable Steward by whose appointment I haue obtained a place wherein I may imploy my paines whereas otherwise I should eyther haue stood idle in the market place or else beene compelled to haue digged in another mans ground with great labour and little fruite If these my first fruites seeme vnpleasant in your most learned and iudiciall taste eyther impute it to the immaturitie caused by their short time of grouth and small-experienced skill of the Vintager or else consider that they are destinated to a physicall vse for the purging away of choller and therefore though they bee not pleasant in taste yet may they bee profitable in operation Such as they are in all humilitie
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
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
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
out into furious reuenge he aggrauateth the iniury receiued telling them that if they put vp such an indignity they will expose themselues to the like or for suffering this loose all their credit and reputation by incurring the note of cowardize And so hauing wrought in their hearts a full resolution to take reuenge in the next place he putteth into their heads the most fit means and oportunitie of performing it with all rage and cruelty And so often times it commeth to passe that when they arise they put that in practise which they haue deuised lying vpon their pillow To preuent therefore so great an euill if wee cannot altogether repell anger yet let vs soone expell it For though at the first it be but a small sparke yet if it be nourished it will quickly increase to a furious flame As therefore when a house is newly set on fire men labour earnestly and with all speed to quench it before it haue taken hold of the main postes and great beames otherwise it will be too late afterward when it is increased to his full strength so when our hearts are first set on fire with anger we are presently to quench it with the water of the spirit for after we are throughly enflamed it vvill be too late to apply any remedie till the flame haue spent it selfe Obiection But some will say I fall into anger many times when I neuer meane it and it hath ouercome me before I am aware how therefore should I preuent that vvhich I doe not foresee or free my selfe from it seeing it violently ouer-ruleth me Answere To the first I answere that if we carefully vvatch ouer our selues vve shall easily perceiue vvhen vve are inclining to anger for as there are many signes vvhich goe before a storme and many symptomes vvhich discouer diseases before we fall into them so wee may easily discerne in our selues many notes and signes of this tempestuous storme and raging feuer of the minde Vniust Anger To the other I answere that anger doth not presently as soone as it is entered into the heart ouer-rule vs before it be growne to greater strength then it hath at the first for as the greatest fire hath but a small beginning and vvhen it is but begun is easily quenched so the most furious anger attaineth not to his full strength at the first entrance but by little and little increaseth like a flame by taking hold of new matter And therefore howsoeuer after it hath vvholy inflamed a man it is most hardly quenched yet in the beginning thereof it is easily suppressed But let vs see the meanes how vve may subdue anger after it hath giuen the assault Sect. 3. The first means to withdraw the food therof The first meanes is by withdrawing the food from it vvherewith it is nourished for as the greatest fire if new matter be not supplyed vvill of it selfe goe out so the most furious anger vvill soone be mitigated if it bee not continually nourished vvith a nevv supply of matter The chiefe nourishment vvhereby anger is nourished and increased is multiplying of words Multiplying of words the chief food of anger for though the iniury at the first be small yet if either it be aggrauated by him that suffereth it or defended by him that offereth it it incenseth men to great anger Well therefore in this respect may words be said to be but winde for as nothing sooner then winde causeth a small sparke to burst out into a furious flame so nothing sooner doth cause a small sparke of anger increase to a raging flame of reuenge then the vvinde of wordes We are not therefore to imagine with some that we can disgorge our stomackes of anger by vomitting our spleene in bitter words for they do not onely in their owne nature whet and sharpen our owne affections but also prouoke the other with vvhom we are offended to requite vs with the like and so to adde new matter to the old flame As well therefore may we think to quench the fire with wood as anger with words for as wood is the nourishment of the fire so words are the nourishment of anger Let vs rather in our anger imitate the wise Socrates Plutarch de cohib irac vvho vvhen he vvas most angry vsed most modesty mildenesse of speach and lownes of voyce and so withdrawing the nourishment from the fire of anger it vvill soone of it selfe be extinguished The second meanes to subdue anger Sect. 3. The second means to withdraw a mans self out of company is to get out of the company of others especially of them vvho haue offended vs according to the example of Ionathan 1 Sam. 20.34 who being iustly prouoked by his vniust and cruell father rose from the table and departed least by his fathers prouocations he might haue done or said that which did not beseeme him 1 Sam. 20.34 vvhose practise if vve vvould imitate vve shall not onely appease our anger by remouing out of our sight the obiect and cause thereof and preuent further occasions of increasing it but also couer our infirmities which otherwise vve should discouer by the violence of the passion As therefore they who are vexed with the falling sicknes if they cannot by their owne ordinary remedies preuent their fit will go out of the company of others that falling secretly they may haue no vvitnesse of their deformitie so they who are not able to curbe in their anger with the reyne of reason were best to withdraw themselues and to keepe priuate while their fit lasteth that so they may hide the vglinesse of their vice which being seene doth often moue their aduersaries to scorne and laughter and their friends to sorrow and pittie And this is made a note of a vvise man by the vvisest Prou. 12.16 Prou. 12.16 A focle in a day shall be knowne by his anger but he that couereth his shame is wise The third meanes to vanquish anger Sect. 4. The third meanes to restrain it for a while from bursting out into fury is for a while to bridle and restraine it from bursting out into present reuenge For if we resist it in the first encounter we shall finde the strength thereof much weakened and this the wise Athenodorus knew well who being to depart from Augustus was requested by him that hee would leaue behinde him some good instruction for the well gouerning of his Empire Plutarch in Apotheg to whom he gaue this counsaile that he should doe nothing in his anger before hee had numbred on his fingers the letters of the Greeke Alphabet An example hereof vve haue in Socrates Senec. de ira lib. 1. cap. 15. who finding his anger incensed against his seruant deferred to take correction saying I would beat thee if I were not angry And also in Plato who being prouoked to anger by some notable fault committed by his seruant tooke a cudgell into his hands and held