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
loue mercy goodnesse nor the innumerable benefits which hee hath multiplied on them can restraine them from this vaine and vnprofitable sinne wherin there is no respect so much as of any worldly good then we may vndoubtedly conclude that were it not for feare of humane lawes they would if their lusts mooued them as easilie and readilie commit adulterie theft or any other capitall sinne which haue the worldly baits of pleasure profit or preferment to allure them for he that will not sticke to offend God gratis and for no benefit will much more doe it when he is hired with pleasure or profit Fiftly §. Sect. 6. 5. Because vaine swearing is an horrible abuse of our tongues because it is an horrible abuse of our tongue when as the Lord hauing giuen this excellent member for the setting forth of his glorie we abuse it to his dishonor by blaspheming our Creator and make that which should bee the trumpet of Gods praise the trumpet of Satan to proclame warre against heauen and an open defiance against God and all goodnesse Whereby we iustly deserue seeing we thus abuse this excellent facultie of speech which the Lord hath priuiledged vs with aboue all the rest of his creatures to the dishonor of the giuer and wheras the heauens declare the glorie of God and the earth sheweth his handie worke and all the rest of the creatures in their seuerall kinds doe with their dumbe eloquence magnifie and praise their Creator we contrariwise disgrace him with hellish blasphemies and impious oathes we deserue I say that the Lord should strike vs with present dumbnes and cast vs out as hee did Nebucadnezer from the societie of men amongst the brute and sauage beasts till with him we haue learned to speake to Gods glorie and to magnifie the mercie of our Creator Sixtly we are to auoid vaine swearing §. Sect. 7. 6. Because it is a cause and forerunner of periurie as being a notable cause and necessarie forerunner of that damnable sinne of periurie nam qui deierat peierat he that often sweareth often forsweareth To which purpose one saith Caue facilitatem turandi cum de facilitate nascatur consuetudo ex consuetudine periurium ex periurio blasphemia beware of inclinablenes to sweare in ordinarie communication for of inclinablenes ariseth custome of custome periurie and of periurie horrible blasphemie And this commeth to passe both because custome of swearing taketh away all reuerent regard of an oath vpon which followeth forgetfulnesse of that which is sworne and so vtter neglect of performance and also because mens tongues being inured thereunto doe as familiarly vse it as a simple affirmation and negation and consequently they doe no oftener affirme an vntruth then they are readie to confirme it with the deepest oathes An example whereof we haue in Saul who being the greatest swearer that wee read of in the Scriptures and making no conscience of an oath made as little account of damnable periurie 1. Sam 19.6.15 as appeareth 1. Sam. 19.6.15 Seuenthly §. Sect. 8. 7. Because vaine swearers haue a fearefull account to make at the day of iudgement let vs flee this prophane vice of common swearing alwaies remembring that swearers haue a fearefull account to make at the day of iudgement For if an account must be giuen of euerie idle word then how much more of euerie vaine and bloodie oath if they shall not escape punishment who haue spoken idly and vainely how fearefull shall their condemnation bee who in their ordinarie talke haue spoken impiously and blasphemouslic Eightly §. Sect. 9. 8. Gods manifold mercies should restraine vs from vaine swearing let vs call to mind the number numberlesse of Gods infinite mercies both in our creation preseruation and redemption and thinke with our selues what a foule shame it is for vs thus to offend against this maiestie which wee haue found so mercifull and gracious especially by this sin which as it is vnto him most odious in that it robbeth him of his glorie which is most deare vnto him so it bringeth no appearance of good vnto vs for whereas other sinnes haue their seuerall baites to allure vs some the baite of profit some of honour some of pleasure this sinne of vaine swearing is destitute of them all for vaine oathes are in vaine and bring no profit but losse euen the losse of Gods fauour of a good conscience the assurance of saluation and of our credit and reputation amongst the faithfull nor any pleasure and delight vnles a man should like the diuell himselfe take a hellish pleasure in acting sin despighting God but contrariwise horror of minde and the torments of an euill conscience nor any credit and esteeme but rather brand the swearer with the blacke marke of a prophane person Seeing then if God had required a great matter at our hands we should haue been readie in regard of his boundlesse and endlesse mercies to haue done it how much more should we for his sake forsake and detest this sinne of vaine swearing which hath in it not so much as any respect of the least worldly benefit He hath bestowed vpon vs whatsoeuer good things we enioy and will we not at his request part with this sinne which is not onely vnprofitable but hurtfull He is so bounteous that he hath not spared to giue vnto vs his onely begotten and dearly beloued sonne in whom hee was delighted and well pleased and that to the death euen the bitter and cursed death of the crosse and shall we be so wickedly vngratefull that we will not at his sute part with a sinne which hath in it no respect of good pleasure profit or credit and contrariwise is hurtfull and pernicious both to our bodies and soules If Gods infinite loue mercie and innumerable benefits should so worke vpon our hearts and consciences that the strongest inducements and most alluring baites should not mooue and intice to commit any sin willingly and against our knowledge then shame confusion and vtter destruction iustly attend those who either through wantonnesse or maliciousnesse fall into this sinne hauing no reason in respect of pleasure profit or credit to perswade them thereunto according to the prayer of the Psalmist Psal 25.3 Psal 25.3 Let them be confounded that transgresse without a cause But if Gods mercies will not mollifie our flintie hearts § Sect. 10. yet let his iudgements denounced against prophane swearers 9. Gods iudgements should restraine vs from this sin of vaine svvearing bruse and batter them in peeces For in this life the Lord hath threatned against wicked swearers a whole volume of his curses Zach. 5.3 Which are said to be registred in a book to shew vnto vs that seeing they are kept vpon record they shal surely be remembred Zach. 5.3 in a large volume of twentie cubits long and ten cubits broad to note the multitude of Gods plagues which shall be inflicted vpon the swearer and in a flying
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
not vaine swearing and this false swearing by the name of God alone and not by the creatures So in the 23. Mat. 23.16.17 Chapter verse 16.17.18 they taught that they might sweare by the Temple by the Altar and by their head and that all this was nothing neither in regard of their vaine swearing nor yet forswearing by these creatures Now our Sauiour laboureth to free the pure law of God from these spots of their false interpretations and sheweth that not only hee who had slaine a man was a murtherer but hee who had been vniustly angrie with him in his heart and had reuiled him with his tongue that he also was an adulterer before God who in his heart had lusted after a woman as well as he who had lien with her So likewise hee refuteth their false doctrine concerning oathes and sheweth that we must not in our ordinarie communication sweare at all no not by the creatures because in these oathes the name of God is obliquely and indirectly taken in vaine there remaining in them some prints and characters of Gods power and Maiestie for they who sweare by heauen sweare indirectly by God because heauen is his throne so they what sweare by the earth sweare also by him because it is his footstoole and in like manner the Temple and Altar belong to his worship and our heads they are his workmanship and consequently his name in them is taken in vaine by vsuall swearing in ordinarie communication and much more in periurie and false swearing though not directly yet indirectly and obliquely But they further vrge that our Sauiour expressely forbiddeth vs to sweare at all §. Sect. 8. The former obiection further vrged and answered and therefore wee must not sweare neither by the creatures nor by God himselfe neither truly nor falsely neither in ordinarie communication nor yet before a Magistrate To which I answere that these words at all are not to be referred to the oath it selfe as though Christ should forbid to sweare in all cases which reference as I haue shewed implieth many absurdities but it is to bee referred to the forme and manner of the oath namely that we must not sweare at all falsely rashly and vsually in our ordinarie communication neither directly by the name of God nor indirectly by the creatures which notwithstanding the Pharisies taught to be lawfull For that our Sauiour speaketh here only of priuate oathes it is manifest in that they did not in their publike oathes before the Magistrates sweare by the creatures but by the name of God alone And so also it may bee gathered out of the text it selfe for hee saith let your communication or ordinarie speech one to another be yea yea nay nay neither doth hee forbid them to sweare by the name of God which was vsed in publike oathes but by the creatures namely the heauen earth altar c. Yea §. Sect. 9. That an oath in priuate may be vsed lavvfully will some man say but howsoeuer publike oathes before the Magistrates and for the confirming of new Conuerts in the truth of Christian religion may bee lawfull yet priuate oathes are here vtterly condemned I answere that Christ here onely forbiddeth rash vaine and vsuall swearing when neither the waightinesse nor necessitie of the cause requireth it as being a matter which is not worth the prouing by such a soueraigne witnesse and Iudge or which may bee proued by other arguments and witnesses Otherwise in waightie and necessarie causes it is lawfull for the confirmation of truth the ending of controuersies the taking away of doubtings iealousies and suspitions and for the preseruing of a mans good name and credit Exod. 22.10 to sweare priuately as well as publikely seeing the maine ends of a lawfull oath are attained vnto as well in the one as in the other Examples hereof we haue in Abraham and Isaac swearing to Abimilech Iacob to Laban Ioseph to Iacob Dauid to Ionathan and in many others Lastly §. Sect. 10. Obiect 2. Iam. 5.12 they obiect the saying of Iames chap. 5. verse 12. But aboue all things my brethren sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay lest ye fall into condemnation The which words are all one in substance with those of our Sauiour Christs and therefore admit of the same interpretation and consequently the obiection needeth no other answere otherwise Iames should condemne Paul the holie Ghost should be contrarie to himselfe and all those absurdities before spoken of must necessarilie follow CHAP. III. Of the obiect of lawfull oathes where is shewed that it is only lawfull to sweare by the name of God alone ANd thus haue I shewed that a man may in some cases take a lawfull oath §. Sect. 1. vvhat things are required to a lavvfull oath In the next place we are to shew what oathes are lawfull and what vnlawfull vnto a lawfull oath diuers things are required wherof some respect the obiect of our oathes some the end and some the manner VVe must svveare onely by the name of the true God Deut. 6.13 In respect of the obiect it is required that we sweare onelie by the name of God as may appeare by these reasons first because the Lord hath as straitly commanded vs to sweare by him alone as to worship and serue him alone So Deut. 6.13 Thou shalt feare the Lord thy God and serue him Esa 45.23 and 65.16 and shalt sweare by his name Esa 45.23 I haue sworne by my selfe c. that euerie knee shall bow vnto me and euerie tongue shall sweare by me And 65.16 He that that shall blesse in the earth shall blesse himselfe in the true God and hee that sweareth in the earth shall sweare by the true God And contrariwise the Lord hath as strictly forbidden vs to sweare by any other besides himselfe Ios 23.7 as appeareth Ios 23.7 Make no mention of the name of their gods nor cause to sweare by them neither serue them nor bow vnto them which when the people of Israel neglected the Lord threatneth to punish them for it Ier. 5.7 Ier. 5.7 How shall I spare thee for this thy children haue forsaken me and sworne by them that are no gods Exod. 23.13 Secondly Exod. 23.13 a lawfull oath is a part of Gods worship as being a kind of inuocation and therefore they commit grosse idolatrie who giue it to any other Thirdly all our actions must proceede from faith grounded vpon Gods word but in the whole Scriptures wee haue no warrant neither by precept nor example to sweare directly by any thing sauing by the name of God or to call either Angel or Saint as witnesse to confirme a doubtful truth For whereas it is obiected that Ioseph swore by the life of Pharaoh §. Sect. 2. Of Josephs oath and that therefore it is lawfull to sweare by the creatures vnto this we may answere
varietie of oathes which are commonly vsed as there is great plentie so is there also great varietie of oathes for men swearing more in pride and brauerie then for necessitie it is come to passe that as they take pride in change of suites and strange kindes of apparell so also in varietie of new-fashioned oathes And as there are some who tire their wits in the inuention of strange tires and new habits so are there in our sinfull times some limmes of Satan who deuise vnheard of oathes that by this varietie they may take away all satietie of swearing and keep themselues and others from being glutted with the common vse of the same oathes Some sweare by the creatures some by the Saints Masse and Rhoode some by the dreadfull name of God but most of all blaspheme our Sauiour Christ himselfe pulling his soule from his bodie and tearing peece-meale his precious members one from another diuersisying their oathes according to the diuers parts of his sacred bodie But let all such know that as they wantonize in their sin and impiously inuent new kinds of blasphemies to the great dishonour of almightie God so the Lord will bee as acute and ingenious in inuenting new and vnheard of plagues for the punishment of their impietie and wil glorifie that name which they haue dishonoured by inflicting on them deserued vengeance And if a whole volume will not containe the multitude of their oathes then the Lord hath in store for them a whole volume of his plagues and that in the largest folio Zach. 5.2.3 as appeareth Zach. 5.2.3 So that those who hearing their blasphemies haue been moued to doubt of the diuine iustice power and prouidence because such hellish impietie is not presently punished in the end seeing the fearefulnesse of their plagues shall conclude with the Prophet Dauid Doubtlesse there is a God that iudgeth the earth Psal 58.11 CHAP. V. Motiues to perswade all men to leaue vaine swearing WHich iudgements and punishments if we would escape §. Sect. 1. let vs hate and flee from this odious sin of prophane swearing and that wee may the rather bee mooued hereunto let these reasons perswade vs First 1. Because the Lord hath forbidden and condemned it because the Lord in his law hath forbidden and condemned it yea and that after a speciall manner for whereas he hath giuen vs tenne Commandements hee hath added a commination or threatning but vnto two of them the first forbidding idolatry and false worship the other taking his name in vaine to note vnto vs that idolatrie and prophanation of his holie name are such odious sinnes in his sight that of all other hee will not let them goe vnpunished And in the new Testament our Sauiour Christ likewise hath reuiued and ratified this law by his repetition and explanation Matth. 5.34 Sweare not at all Mat. 5.34 35. Dico vobis ne omnino iuretis ne sci'icet iurando ad facilitatem iurandi veniatur ex facilitate ad consuetudinem atque ita ex consuetudine in periurium decidatur Aug. ad Consentium de Mendac cap. 15. Chromat in Mat. cap. 5. neither by heauen for it is the throne of God 35. Nor yet by the earth for it is his footstoole neither by Ierusalem for it is the citie of the great King 36. Neither shalt thou sweare by thine head because thou canst not make one haire white or blacke But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill In which words as Austine obserueth our Sauiour inioyneth vs not to sweare at all to wit in our ordinarie communication lest swearing beget facilitie of swearing facilitie custome and custome periurie And as another saith for this cause our Lord forbiddeth not onely to forsweare but also to sweare lest wee should then onely seeme to speake the truth when we confirme it by an oath or lest those who ought to vtter nothing but truth in all their speeches should imagine lying without an oath lawfull And that we may the rather be moued to yeeld obedience to this commandement hee adioyneth a strong reason namely that whatsoeuer is more in our ordinarie communication then yea yea or nay nay commeth of euill For either it is euill in him that sweareth as when he sweareth voluntarily vainly and without cause or when hauing made shipwrack of his credit by his customable lying he cannot gaine beliefe to his speeches without an oath Or else it is euill in him who compelleth another to an oath when as causlesly he suspecteth his truth and wil not giue credit to his assertions or promises though his word be of approued credit and his whole course of life vpright and iust The Apostle Iames also following in the steps of his Lord and Master inforceth this commandement with no small vehemencie Iam 5.12 Iam. 5.12 Before all things my brethren sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay lest you fall into condemnation So that it is not a commandement of least regard or a matter of small moment to abstaine from vaine swearing seeing the Apostle chargeth vs aboue al things to forbeare from these vnnecessarie oathes in our ordinarie communication and to content our selues with a simple affirmation of the truth and negation of that which is otherwise Secondly §. Sect. 2. 2. Because all kinde of vaine svvearing is a grieuous sin we are to auoide this prophane practise of vaine swearing because it is an hainous sin what manner of oathes soeuer wee vse for if wee sweare by any thing which is not God we hereby deifie it by ascribing vnto it Gods incommunicable attributes of omniscience omnipresence omnipotence as hath been shewed and so spoile the Lord of his glorie by attributing it to the creatures and likewise an oath being a kind of inuocation and consequently a part of Gods worship we commit an high degree of idolatrie when as we communicate it vnto any creature If we vsually sweare by Gods holy name we by making it common doe pollute and prophane it contrarie to the expresse commandement of almightie God Leu. 22.32 Ye shall not pollute my holie name Leuit. 21.32 but I will bee hallowed among the children of Israel For that is said in the Scriptures to be polluted and made vncleane which being in it selfe good and holie is prophaned by common vse wherof it is that these phrases of speech to be made common to be polluted are promiscuously taken in the same significatiō Act. 10.14 as appeareth Act. 10.14 And secondly this prophane swearing exceedingly derogateth from Gods glorious maiestie for if euery ordinary man holdeth himselfe mocked and abused when hee is often called vpon by his name the partie who calleth him hauing nothing to say vnto him and if the meanest Prince vpon the earth would account it a foule disgrace and great disparagement to his
iustly deserue the censure of rashnes or prophanenes but yet I am not periured because my speech agreeth with my minde though not with the thing neither doe I sweare falsely although that which I sweare be false in that I doe not sweare with a minde to deceiue but being my selfe deceiued whereas contrariwise if I sweare an vntruth knowing it to be so yea if I sweare as the truth is being perswaded in the meane time that it is false and vntrue Ream linguam facit mens rea Plato I fall into the sinne of periurie because my speech and oath agree not with my minde and perswasion though it agreeth with the thing and the end of my oath is not to confirme the truth but to deceiue those vnto whom I sweare And this kinde of periurie whereby a man deceitfully sweareth that which he thinketh false to be true is an hainous sinne in Gods sight though afterwards it fall out to be indeed the truth and as well excludeth him out of Gods kingdome as when a man sweareth that which hee knoweth certainly is false Psal 24.4 to be true as appeareth Psal 24.4 For if it be a grieuous sin and an euident signe of an impious man Psal 12.1.2 to speake deceitfully and with a double heart vnto his neighbour then how much more abominable is it when as this deceit is graced and countenanced with an oath Yea §. Sect. 2. Hovv our oath is to be vnderstood being ambiguous but seeing our speech is often ambiguous admitting of a double signification wherof it commeth to passe that I swearing in one sense am vnderstood in another how is such an oath to be expounded and performed as that I may bee cleared from deceit and periurie Some answere that our oath must be vnderstood in his sense and meaning vnto whome it is made But this is too strict and hard for so a man might be periured swearing both according to the truth and according to his owne minde and perswasion because he is misunderstood through the default perhaps of the other who wanteth capacitie and apprehension What then must it be vnderstood in his sense and meaning that sweareth If this should be granted it would bee as ouer-partiall on the other side for so might men speake doubtfully with a purpose to mislead another and by equiuocation may sweare that which is true in his owne meaning and intention which is neuerthelesse directly false according to his construction vnto whom the oath is made and therefore the most equall course that can bee taken for the auoiding of both extreames is that our speech which we confirme with an oath bee vnderstood most simply plainly according to the vsual and cōmon custome as the most part do and ought to vnderstand such speeches And if yet any doubt remaine the surest rule is that the speech confirmed by oath bee vnderstood according to the sense and meaning of him vnto whom the oath is made if the swearer did sweare deceitfully or if simply plainly and with an honest meaning then is it to bee interpreted in his owne sense who tooke the oath Where by the way we may obserue §. Sect. 3. Equiuocations and mentall reseruations confuted that the doctrine and practise of the Priests and Iesuites in this well sorteth with the rest of their wicked and abominable conceits and courses who are not content to vse but also doe approoue and defend in their oathes Equiuocations and mentall reseruations of purpose vsed to blind and mislead him vnto whom they sweare that he may not come to the knowledge of the truth and that in such grosse manner that oftentimes there is a flat contrarietie betweene their mind and their words being vnderstood according to common custome and as they themselues desire that the partie who taketh their oath should conceiue of them But whatsoeuer flowrishes they make to hide their impietie yet this their doctrine and practise is wicked and abominable and their oathes no better then periurie and that in the most impious kinde in Gods sight seeing vnto their periurie is ioyned diuellish deceit which euen in the iudgement and practife of the Heathens was condemned and abhorred for their vsuall forme of swearing was Ex animi mei sententia iuro I sweare according to the true meaning of my heart and they detested as impious and atheisticall that speech Cic. de Legib. iuraui linguâ mentem iniuratam gero I haue sworne with my tongue but not with my mind And yet the admired Iesuites who could find no name fit to expresse the holines of their order but the sacred name of Iesus being in this as in manie other things much more wicked then the Heathens commonly vse and stiflie defend this periurious practise of false and deceitfull swearing But let all who professe the name of Christ §. Sect. 4. The euils vvhich accompanie equiuocations and desire to approoue their profession by their practise hate and abhorre this grosse impiety and hellish monster compounded of periurie deceit and treacherie which together with those filthie locusts Apoc. 9.3 the Priests and Iesuites hath ascended out of the bottomelesse pit to annoy and hurt the inhabitants of the earth And to this end let them know first that these equiuocations mental reseruations being admitted in oathes doe ouerthrow all truth when as euerie man may coine a meaning of his oath vnto himselfe according to the stampe of his profit or conueniencie and not according to the simple truth Secondly they frustrate and take away the end of an oath Heb. 6.16 which as the Apostle saith is to be for confirmation the end of strife for who would rest satisfied in anothers oath if he knew that it were to be construed according to his secret meaning of which he is alwaies ignorant and oft times hath iust cause to surmise his false meaning and to haue him in iealousie and suspition of deceit and double dealing Lastly they shew themselues to be no heires of Gods Kingdome nor to haue any title or interest in the ioyes of heauen for if they onely shall dwell in Gods holy mountaine Psal 15.2 who speake the truth from their heart then what shall become of them who not onely speake deceitfully and with a double heart but also confirme such deceitfull speeches with an oath yea and which is more not like Peter who fell into this sinne of periurie and repented of it but like it and liue in it approoue and defend it CHAP. IX Of the diuers kinds of Periurie ANd thus much generally concerning Periurie §. Sect. 1. In the next place we are to speake of the kinds therof the which may be distinguished according to the seuerall kinds of a lawfull oath for as a true and lawfull oath is either assertorie which is the affirmation and confirmation of the truth concerning that which is past or present by an oath or else promissorie whereby wee bind
any worldly benefit then that by such an oath we should suffer God to be dishonoured and our neighbour to lose himselfe To this purpose Augustine speaketh Whosoeuer saith he prouoketh another to sweare Qui hominem prouocat ad iurationem scit eum falsum iuraturū vincit homicidā c. Aug. de decoll Ioan. Bapt. ser 11. Tom 10. Scrm. de Periurijs Jlle enim se suo periurio interimit sed isie manum inter ficientis pressit impressit knowing that he will sweare falsly he is worse then a murtherer because a murtherer killeth but the bodie this the soule yea two soules at once his whom hee prouoketh to sweare and his owne Doest thou know that to be truth which thou affirmest and that false which he auoucheth and yet vrgest him to sweare Behold he sweareth forsweareth and perisheth And what hast thou found hereby yea thou hast lost thy selfe who wouldest be no otherwise satisfied but by his destruction And in another place He that inforceth one to sweare whom he knoweth will sweare falsely is a murtherer for he killeth himselfe with his periury but the other thrusteth and helpeth forward the hand of the selfe murtherer But yet a Magistrate may lawfully put such an one to his oath if the execution of law and course of iustice doe so require For better it is that a priuate man should perish Fiat institia ruat coelum then that the publike administration of law and iustice should be stayed and hindred neuerthelesse the Magistrate ought in this case to forbeare the imposition of an oath if the truth may by any other possible meanes be cleared and iustice executed and if not yet he is grauely and religiouslie to admonish the partie of the waightines of an oath the hainousnesse of the sinne of periurie and fearefulnes of the punishment which doth attend it and so hauing done his best to preuent it he is to leaue the partie to himselfe and the euent to God CHAP. XI Reasons to disswade from the sinne of periurie ANd so much concerning the former part of this treatise wherein I haue shewed what periurie is and the kinds therof and withall haue cleared diuers questions whereby we may the better discerne the nature of this sinne and when it is committed Now in the second part I will briefly set downe some reasons to disswade all men from this sin which is so dishonorable to God and so pernicious vnto mankind all which I will reduce to these two heads the first whereof is the hainousnes of the sinne the second is the grieuousnes of the punishment which doth accompanie it The hainousnes will appeare both in it owne nature §. Sect. 1. 1. Because periurie is odious vnto God and also in the euill effects and fruits thereof That in it owne nature it is a grieuous sinne may hereby be made manifest first because it is odious and abominable both in the sight of God and men That the Lord abhorreth this sinne of periurie it plainly appeareth Zach. 8.17 Zach. 8.17 Let none of you imagine euill in your hearts against his neighbour and loue no false oath for all these are the things that I hate saith the Lord. And hence it is that the Lord in his law hath so straitly forbidden this sinne Leuit. 19.12 Ye shall not sweare by my name falsly Leu. 19.12 neither shalt thou defile the name of thy God For the transgression of which law Ier. 7.9 the Iewes are sharply reprooued and condemned Ier. 7.9 Will you steale murther and commit adulterie and sweare falsly and burne incense vnto Baal c. Wherewe may obserue that howsoeuer the sonnes of Belial so lightly esteeme of this sinne that they will not sticke to sell a false oath at the least price yet the Lord counteth it an hainous sinne and therefore hee rangeth it in this place amongst those capitall crimes of theft murther adulterie and idolatrie So also this is odious vnto men §. Sect. 2. 2. Periurie is odious vnto men and that not onely faithfull Christians amongst whom a periured person loseth the reputation of religion and the true feare of God yea euen of ciuilitie and common honestie and is for euer branded with the blacke marke of a prophane person who neuer after is to be credited in his words and deeds but also vnto the Heathens Turkes and Pagans for howsoeuer these men are but dimme sighted in the morall duties of honestie betweene man and man hauing onely the obscure light of corrupted nature to be their guide and euen almost starke blind in the duties of pietie towards God yet haue they abhorred this sinne of periurie and counted it worthie of the seuerest punishment One saith Agesilaus Apud Aelian lib. 14. de var. histor Pericles Plutarch in apotheg that men by no meanes more prouoke the wrath of the diuine Maiestie then by rash violating of an holy oath Another being importuned by a respected friend to affoord him a false oath answered that he could bee his friend no surther then vsque ad aras vnto the altar meaning that no friendship should make him sweare a false oath at the altar in the presence of their gods A third being set at libertie rather than he would breake his oath Regulus Cic. lib. 3. de offic returned againe vnto his mortall enemies expecting nothing else but exquisite torments Secondly §. Sect. 3. The manifold euils contained in periurie 1. Lying the outragious wickednes of this sinne appeareth by the manifold euils which it containeth for it is a hellish monster compounded of many hainous sinnes the least whereof is by it selfe damnable As first the grossest kinde of lying which is not onely auouched but also impudently outfaced with an oath and this alone as it excludeth those who vse it out of the ioyes of heauen Apoc. 21.15 and 21.8 For without shall bee whosoeuer loueth or maketh lies so also it purchaseth them a part in the lake which burneth with fire and brimstone as appeareth Apoc. 22.15 and 21.8 Secondly it containeth in it guile and deceit §. Sect. 4. 2. Guile and deceit and that in the highest kinde and most pernicious for when deceit and falshood come masked and disguised vnder a religious oath which is the rich robe and precious ornament of truth and iustice men not onely doe lie open vnto it to be deceiued and abused by it after an ordinarie and voluntarie manner but also are intangled therewith by a kinde of vnauoideable necessitie it being altogether vnlawfull without most apparant cause to call the deceiuers assertions and promises into question when as they are confirmed with a witnesse aboue exception and ratified with the authoritie of God himselfe As therefore the Lord is the auenger of all kinde of fraud as it is 1. Thes 4.6 1. Thes 4.6 so especially of this wherby himselfe is so much dishonoured and as all manner of deceit is abominable vnto him
legib Periurij poena diuina exitium humana dedecus Diuine punishment inflicted vpon periured persons for their false swearing is destruction humane is shame and discredit And this is that punishment which both the Ciuill and Canon law imposed vpon such namely that if they were taken with this fault they should for euer bee so disabled in their credit and reputation that they might not be admitted to be witnesses and to giue testimonie either in their owne or other mens causes in any iudicial proceedings The which punishment was in Gods righteous iudgement inflicted in some proportion according to the qualitie of their sinne for whereas they to grace themselues in their vntruths care not as much as in them lieth to dishonour God by deriuing the imputation of fraud and deceit vpon him whom they inuocate as a witnesse of their lies God iustly meeteth with them and returneth the infamie and reproch vpon their owne heads Besides which punishment of infamie § Sect. 2. Other punishments of periurie the same lawes impose others vpon him that commits this sin as that he shall be depriued of all Ecclesiasticall preferments and dignities if he possesse them and not be admitted either into the Ministerie or gouernment of the Church That likewise he shall be dispoiled of all ciuill aduancement so as he shall not bee admitted vnto any such preferment nor reentred after he is displaced Besides which punishments in name and state they determine that he should be punished as a common cosener and be either beaten with cudgels and staues or exiled and banished or if it were in capitall matters and concerned the life of his neighbour he should be punished with death it selfe according to the law of God in that case prouided Deut. 19.19 The which punishment of death was inflicted vpon all among the Egyptians Patric lib. 5. tit 5. who were conuicted of wilful periurie vpon any cause whatsoeuer as Patricius recordeth But because these humane punishments are not alwaies inflicted vpon the offenders §. Sect. 3. How the Lord himselfe punisheth periurie either because their sinne being cunningly or closely acted is not discouered or through their negligence and want of zeale for Gods glorie who haue the sole authoritie to see the lawes executed therefore the Lord himselfe oftentimes taketh his owne cause into his owne hand and howsoeuer men wincke at and acquit them yet he holdeth them not guiltlesse who thus by their periurie prophane pollute his holy name And because his glory which is by this sin impeached is most deare vnto him therfore the Lord doth seuerely punish those who thus offend both with temporarie and eternall punishments in themselues and also in their posteritie as the Poet well obserued In prolemdilata ruunt periuria patris Et poenam merito filius ore luit Claudianus in Curctium And as this sin of periurie is in an extraordinarie sort abominable in Gods sight so doth he punish it with extraordinarie plagues and besides those vsuall punishments which are common to all offenders he hath inflicted vpon periured persons such fearefull iudgements from time to time which haue been so fitte and proportionable to the sinne that one might reade their offence written in their punishment as it were in great text letters set ouer their heads And thus did the Lord punish the breach of the couenant made with the Gibeonites and confirmed by oath with three yeeres famine and with the death of seuen of Sauls posteritie who had violated this oath 2. Sam. 21. and that not in a secret manner but openly declaring what was the sinne for which hee inflicted these punishments So because Zedechia broke the oath of the Lord which hee had made vnto Nebucadnezer hee had his sonnes slaine before his face and that hee might neuer behold cause of comfort after this sad spectacle his eyes were presently put out and he being bound with chaines was led captiue vnto Babylon where he slauishly liued and died wretchedly all which punishments were inflicted vpon him principally for his periurie Ezech. 17.15 as appeareth Ezech. 17.15.16.18.19 Besides which temporall punishments the Lord inflicteth vpon such as thus offend §. Sect. 4. God punisheth periurie with spirituall punishments and eternall death those which are spirituall and eternall for he hath denounced against them his fearfull curse which shall light so heauie vpon the periured person that it shall not onely destroy him and his posteritie but shall euen consume his house with the timber and stones thereof as appeareth Zach. 5.4 Zach. 5.4 And after this life if the flame of Gods wrath in the meane while be not quenched with the teares of vnfained repentance it shall burne hot against him kindling and preparing for him the fire of hell in which he shall bee eternally tormented for if the liar hath his portion in the lake which burneth with fire and brimstone which is the second death Apoc. 21.8 as it is Apoc. 21.8 then much more the periured person who confirmeth his lies by an oath calling God himselfe to be not onely a witnesse and suretie but also a Iudge to auenge his falshood shall with the intollerable waight of this outragious sinne be suncke into the deepest bottome of this hellish condemnation And thus haue I shewed the lawfull vse of an oath §. Sect. 5. The conclusion of this treatise and also how it is abused both by vaine swearing and impious forswearing and withall haue propounded many reasons and arguments which may serue as wholsome preseruatiues to keepe those who haue any feare of God from falling into these sinnes or as profitable medicines to cure them of these dangerous diseases of the soule if alreadie they haue seazed on them Now as I heartily pray vnto God that all who shall reade this treatise and all other who professe the name of Christ may by these and such like reasons made effectuall by his grace and powerfull working of his holie Spirit bee brought both to a forsaking and also to an vtter hatred and detestation of these sinnes so with all humble earnestnesse I intreate our Magistrates and Gouernours who are as Gods deputies and Lieutenants set amongst vs to execute his righteous iudgements that they will in feruent zeale to Gods glorie whose person they doe sustaine as being pettie gods vpon earth not onely carefully reforme themselues of these vices whereby Gods holie name is polluted both in their owne particular and as they are examples vnto others but also that they would wisely enact and diligently execute such wholsome lawes as may restraine or seuerely punish these grosse abuses of vaine swearing and impious forswearing which in these times so commonly raigne amongst vs. That hereby they may shew and approne themselues truly religious in that they are carefull not only to suppresse such abuses and sins as tend to the hurt of their countrie and Common-wealth or to the damage and hindrance of particular subiects for
they become notable meanes for the strengthening of the bodie and preseruing health so when they are immoderately vsed vngratefully abused to the dishonour of Gods name he layeth his heauie curse vpon them and so they infeeble the bodie and bring innumerable sorts of sicknesses and diseases Yea the Lord punisheth this sinne not onely with sicknesse §. Sect. 5. Drunkennesse is punished with death but also with death it selfe and not such deaths alone which waite vpon drunkennesse as being necessarie effects of this cause of which I haue alreadie spoken but also such as are more violent and vnnaturall Thus the Lord caused Ela to perish in his drunkennesse by the hands of his owne seruants 1. Kin. 16.9 1. King 16.9 And thus the Lord threatneth the Babylonians that he would giue them ouer to the sinne of drunkennesse whereby they should fall into a perpetuall sleepe euen the sleepe of death out of which they should neuer awake Ier. 51.39 Ier. 51.39 The which punishment was accordingly inflicted both vpon the Prince and people for whilest Belshazzar was feasting and drinking amongst his thousand Princes the Lord by a hand writing vpon the wall passed the sentence of death and destruction against him the which was executed the same night by Darius and the Medes and Persians who came vpon them in the time of their feasting and drunkennesse killing the King and surprizing the citie and with it the whole Monarchie Dan. 5.2.30 as appeareth Daniel 5.2.30 But as the drunkard is punished in his bodie §. Sect. 6. The drunkard is punished in his soule 1. By losing the vse of reason so also in his soule for first the Lord doth infatuate them and depriueth them of the vse of reason and vnderstanding and that most iustly for when they will not be ruled by reason which the Lord hath appointed as their soueraigne and as viceroy next vnder himselfe in the little common wealth of mans bodie he taketh away from them their naturall and lawfull King and subiecteth them to the tyrannicall gouernment of their filthie and vnrulie lusts For what should they doe with reason who will not vse it and why should they haue the vnderstanding of men who demeane themselues worse then the brutish creatures Secondly § Sect. 7. 2. VVith hardnes heart of finall impenitencie the Lord giueth the drunkards ouer to hardnes of heart securitie and finall impenitencie as hath been shewed for as excessiue drinking bringeth a dead sleepe vpon the bodie so also a spirituall lethargie vpon the soule which so stoppeth the eares and taketh away the vnderstanding that they can neither heare the stil melodious sound of Gods mercies nor yet the thundring noise of Gods fearfull threatnings and heauie iudgements calling them to repentance but as they are not allured by the one so they are no whit terrified with the other but continue still in this dead sleepe of sinne till they are awakened by the voice of the Archangell and summoned to iudgement So that their wine to them is no better then bewitching and deadly potions whereby the great Magician Satan keepeth them in a perpetuall sleepe of sinne and their drunkennes serueth as a swift chariot which with headlong speed carrieth them into hell §. Sect. 8. And these are the punishments which are inflicted vpon drunkards in this life Drunkennesse is punished in the life to come with the losse of heauen and with the torments of hell the which howsoeuer they are fearefull and terrible yet are they farre more light and easie then those which are reserued for them in the life to come for they shall be cast out of Gods presence and excluded out of his kingdome where is fulnes of ioy for euermore as the word of God plainly telleth vs 1. Cor. 6.10 Gal. 5.21 And yet this is but one halfe of their miserie 1. Cor. 6.10 Gal. 5.21 for being summoned to appeare before Gods iudgement seate and not being able to answere one word for their mispending of Gods talents and the abusing of his creatures nor for their fearefull dishonouring of his holie name not only by their drunkennesse but also by their horrible blasphemies cursings railings ribauldrie and all other their hainous sinnes before spoken of they shall be cast into vtter darknesse and haue their portion in the lake which burneth with fire and brimstone The serious consideration whereof may serue in stead of tenne thousand forcible arguments to restraine all men from this sinne For what then will their passed pleasures profit them when as they are to bee punished with eternall torments What ioy shall they haue in remembring their former good fellowship and merrie companie when as now they shall haue no other companie but the wicked fiends and damned spirits What will it auaile them to haue pleased their taste and delighted their appetite with their delicious drinkes and choisest wines when being in torment in hell fire there shall not bee granted vnto them so much as a drop of cold water to coole their heate Luk. 16. What will then their cups of pleasure profit them when as they must drinke the cup of Gods fierce wrath and sup vp the dregs thereof euen to the very bottome CHAP. VIII The causes why drunkards continue in their sin ANd yet such is the follie of voluptuous men §. Sect. 1. The sottish folly of drunkards that howsoeuer all these euils do accompanie this vice of drunkennesse both temporall and eternall yet they will not be reclaimed from it the which follie is so much the greater in that they wilfully incurre all these mischiefes for the nourishing of a sinne that hath not in it so much as any respect of worldly good for it is not accompanied with honour and credit but with shame and reproch it doth not bring with it profit and riches but losse and pouertie neither can there be any pleasure in the vice it selfe for what more delight can a man take to drinke when hee doth not thirst then to eate when he is not hungrie to continue still carousing when alreadie he hath drunke too much then presently after a great feast to fall to eating againe vpon a surfetted and full stomacke but onely that by long custome they haue brought themselues to an habite and turned superfluitie into necessitie so that as those who loade themselues with clothes are apt to take cold if they leaue off any one garment though the one halfe were sufficient to preserue their bodies in naturall heate and strength if they were so accustomed so these drunkards by long vse haue brought vpon themselues such a necessitie of drinking that their dropsie desire is neuer satisfied nor their insatiable thirst quenched vnlesse they be continually bibbing So that a man might well wonder not only that any Christian §. Sect. 2. The causes why men continue in this beastly vice but that a meere worldling should be allured to continue in this vice
constraine them to drinke more then they would vrging it as a matter of egregious wrong and singular disgrace which they will by no meanes let passe vnreuenged if they will not answere them in their carouses So that in these sinfull daies it is counted an iniurie worthie not only ill words but also wounds and stabs if a man will not for companie grieuously sinne against God destroy his owne bodie and soule and wilfully leape into hell fire But let such ruffians know The grieuousnes of this sin that this their behauiour is in reason most absurd outragiously iniurious to their neighbours desperate wickednesse against God and most damnable to their owne bodies and soules For first it is as absurdly foolish to compell another to drinke as much as themselues who hath neither the like appetite to receiue it nor strength to beare it as to force them to eate as much as themselues they hauing weaker stomackes and worse disgestion or to reach as high they being of lower stature or to beare as much when as they are not comparable in strength seeing nature hath not dealt alike with all in the one more then in the other but hath giuen to euery one his owne proportion Againe §. Sect. 4. what greater iniurie can they offer to their neighbour then comming into their companie as a friend to vse him as an enemie thrusting him with violence into these wicked actions which will weaken his strength impaire his health shorten his life and that which is worst of all wound his conscience with sinne and destroy his soule Neither in truth is this their good fellowship better then the Spanish crueltie to the poore Indians who laboured to commend their skill by striuing who could shoote neerest vnto their hearts and to approoue their strength by contending who could giue the deepest would in their naked bodies so these men to extoll their wicked strength and drunken valour strike deepe wounds not only into the name state and body but also into the very soules of their neighbours and that not of strangers and enemies but of their most familiar acquaintance and neerest friends So also they sinne against Gods Maiestie in most desperate and despitefull manner being not content themselues to commit all that outragious wickednes before spoken of but draw others also into the like impietie like wicked traitors who doe not only themselues rebell against their Soueraigne but also force others to rise and take vp armes against him Lastly §. Sect. 5. Such sin against their ovvne soules they most damnably sin against their owne soules not only in sinking them into hell by the waight of their owne sinnes which are intolerable but also in pressing them downe into the deepest condemnation and lowest bottome of hell by adding vnto them the vnsupportable burthen of their neighbours sins vnto which they are not onely accessarie but the principall causes and chiefe authors Against this wickednesse the Lord sharply inueigheth and denounceth a fearfull woe which shall ouerwhelme those who fall into it Hab. 2.15 Habac. 2.15.16 Woe vnto him that giueth his neighbour drinke thou ioynest thine heate and makest him drunken also that thou maiest see his priuities 16. Thou art filled with shame for glorie drinke thou also and be made naked the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glory CHAP. X. Of the meanes whereby we may be preserued or freed from this sin of drunkennesse ANd thus haue I shewed the greatnesse of their sinne who either themselues liue in drunkennesse §. Sect. 10. The meanes to preserue or free vs from this sinne of drunkennesse or draw others into this sinne the which being sufficient and effectuall to perswade all who haue but the least sparke of grace to a detestation of this vice and to a full resolution to leaue and forsake it It onely now remaineth that wee set downe briefly some meanes whereby they may be enabled to master and subdue this sinne which is so wicked and abominable and these are either generall or more proper and particular The generall meanes is prayer whereby wee inuocate the assistance of Gods spirit to strengthen vs in our resolution of leauing this sinne the diligent hearing of Gods word The generall meanes which is the sword of the spirit that killeth our corruptions and that vnresistable cannon shot which battereth and beateth downe the strong holds of sin The frequent vse of the Lords Supper wherein wee daylie renue our couenant with God that wee will forsake the diuell and all these his workes of of darkenesse Diligent meditation on Gods inestimable loue towards vs who hath not spared to giue his sonne to death for vs and the innumerable benefits which together with him he hath plentifully bestowed vpon vs both in temporall and spirituall things All which if we bee not too too vngratefull may restraine and weane vs from all those sinnes which are most deere pleasant and profitable vnto vs and much more from this sinne of drunkennesse which is in no degree good and beneficiall and in many respects hurtfull and pernicious both vnto our soules and bodies Furthermore let vs meditate vpon the death and sufferings of Christ whereby he hath shed his dearest blood to redeeme vs from these sinnes both in respect of their guilt and punishment and so shall we not if we haue any sparke of grace preferre perishing wine before his precious blood nor trample it vnder our filthie feete by wallowing in this beastly sin Let vs meditate on that vnion which is betweene Christ and vs whereby we become members of his glorious bodie and so shall we stand vpon our spirituall reputation and be ashamed to dishonor our head by drawing him as much as in vs lieth into the communication of this swinish sinne Let vs also consider that our bodies are the temples of the holie Ghost the which we shall exceedingly dishonour if by drinking and swilling we make them to become like vnto wine-vessels But if Gods manifold blessings and great priuiledges which he hath vouchsafed vnto vs will not mooue vs yet there are other arguments which may constraine vs. As first if we doe consider that the Lord beholdeth vs when as in a brutish manner wee lie wallowing in this sinne that hee is a iust Iudge who will not let such grosse vices goe vnpunished that his fierce wrath is kindled with this sinne and that it will blaze out in his fearefull iudgements vnlesse wee preuent it by speedie repentance Lastly let vs alwaies haue in minde the last and terrible day of iudgement when we shall be called to a reckoning not onely for the shamefull abuse of Gods creatures but also for al those vaine and leaud words and those wicked and prophane actions which we haue committed in the time of drunkennesse More especially that we may bee brought into a true hatred and detestation of this sinne §. Sect.
in wickednesse as hee ripeneth in yeeres when he commeth to maturitie will make no conscience of defiling his neighbours wife So also it prepareth the way maketh an easie entrance for incest Sodomie buggerie all manner of abominable filthines which euen corrupted nature is ashamed to owne Eph. 5 3. and are not so much as to be named among Christians but with hatred and detestation And this commeth to passe partly through the iust iudgement of God who for their former filthinesse giueth them vp to a reprobate sense Rom. 1. and to the slauerie of their owne filthie affections and vnnaturall lusts to runne on in their sinne with greedinesse to their vtter perdition and partly through the nature of sinne which is in continuall growth and if it bee not nipped in the bud or sprig becommeth in short time a tree of huge largenes if it bee not crushed and killed in the shell it will like the Cockatrice grow to such a poisonous nature that it will kill with the very looke The which as it is verified of all other so especially of these sinnes of vncleannes For after they are conceiued by naturall concupiscence and borne with delight and nursed with wantonnes at last being fed with curiositie as it were with their complete nourishment they grow vnto vnnaturall shapes and in the end become hidious monsters most vgly and abominable in the sight of God and men And lastly this commeth to passe through the cunning malice of our old enemie the diuell who when hee cannot at the first thrust into the doore of our harts consciences the greatest sins doth make way entrance for them by those which are lesse Like vnto those who not being able by any possible meanes to thrust the fruite into a glasse with a narrow mouth in his full ripenes doe put it in when it is young and new knit and so let it grow being still nourished with the roote vnto his naturall bignes till it haue filled the glasse whereby they make that easie by art which is impossible in nature Or like vnto mischieuous theeues who intending to rob a house and being vnable any otherwise to enter doe thrust into the window the least of their companie who being entred openeth and giueth an easie ingresse and passage vnto those who are of the largest stature So this malicious gardener Satan being not able to thrust into our hearts and consciences the euill fruit of sinne in his full ripenesse doth put it into them as it were in the bud knowing that being nourished with the malicious sap which is deriued from the roote of our naturall corruption it will quickly grow to his full bignesse And this arch-theefe the diuell intending to rob vs of the riches of Gods graces and not being able to enter with his most enormous crimes as it were his associates of the greatest size doth first thrust into our soules and consciences his smaller sins the which being entred open a large doore and giue entrance vnto all manner outragious wickednesse Secondly whoredome is oftentimes the cause of murther §. Sect. 2. VVhoredome is oftentimes the cause of murther and much bloodshed and that first in respect of the fornicatour himselfe who maketh a cleere passage vnto his wickednesse with the death and destruction of all those who hinder or oppose against it sometimes by poison and secret trecherie sometimes by force and open violence For the fire of lust so inflameth mens hearts with deadly furie against those who stand in the way and hinder the satisfying of their beastly desires that it wil no otherwise be quenched but with their blood Of this wee haue an example in Herodias who was so incensed against Iohn the Baptist for speaking against her filthinesse Mar. 6. that in mortall reuenge she preferred the cutting off his head before the halfe of Herods kingdome 2. Sam. 11. Yea euen holy Dauid himselfe after his heart was defiled with vncleane lust made way for the satisfying thereof and the saluing of his credit by the death of his innocent subiect and he whose conscience was so tender that hee would not drinke of the water of the well which was procured with the hazard and perill of his three Worthies liues though hee were readie to faint with thirst had * For the storie which is 2. Sam 23.16 is to be referred to that vvhich is 2. Sam. 5.17.18 afterwards his heart so hardened with vncleane lusts that he thirsted after the blood of his faithfull seruant and chose rather to defile his soule and cōscience with this abominable murther then he would haue his filthie affections vnsatisfied Secondly it is a common cause of quarelling brauling fighting and consequently of bloodshed and murther amongst those who are corriuals in loue or rather in beastly lust for the harlot like vnto the salt bitch intertaineth many louers which like dogs are readie to snarle and teare one another in peeces when the one hath the preheminence in her loue aboue the other who scorneth to bee his equall And lastly it incenseth the parties kindred and friends who is abused vnto wrath which vsually becommeth so vnreconcilable because the disgrace redoundeth also vnto themselues that nothing can appease it but the death of the partie who hath done this villanie An example whereof we haue in Ammon murthered by Absolom for deflouring his sister 2. Sam. 13. and in Sichem who together with his father and the whole citie were put to the sword by Iacobs sonnes Gen. 34. for abusing Dina and in the Beniamites whose tribe was almost rooted out in reuenge of that villany which was offered to the Leuites concubine Iudg 19. 20. Lastly §. Sect. 3. VVhoredome the cause of idolatrie Rom. 1. Hos 4.14 carnall whoredome is oftentimes a cause of spirituall fornication and idolatrie as it is sometimes also the fruit and effect thereof for these two are seldome seuered but as mutuall causes doe reciprocally produce one another And this commeth to passe partly because the Lord giueth those vp who are polluted with vile affections to blindnes of mind whereby they are so infatuated that they are readie in their superstitious deuotion to beleeue lies and to be abused with strong delusions and partly because idolatrie commonly fauoureth or at least tollerateth fornication and therefore the whoremonger fauoureth and approoueth idolatrie which giueth him libertie to continue in his sinne with securitie of conscience as before I haue shewed in the example of the Papists 1. King ◠The like experience we haue in Salomon who when he was by the allurements of strange women drawne to be a whoremonger was soone after perswaded to become an idolater also and hauing lost his bodilie chastitie hee within a while lost the chastitie and cleannesse of soule and after hee had broken the couenant of marriage hee violated also his couenant which he had made with God CHAP. IX That whoredome is the
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
the fornicator is seldome troubled with any true sorrow for his sinne yet doth he neuer want vexation and griefe in respect of the punishment which doth accompanie it Before he committeth his sinne hee is set vpon the racke of his owne inordinate lusts which violently draw him to a resolution of perpetrating his filthinesse after he is resolued he is tormented with a multitude of vnrulie passions and affections which drawing contrarie waies diuersly distract him and euen pull him asunder One while he is vexed with vncertaine hopes and another while with doubtfull feares sometimes he is tormented with care how hee may compasse his desires and sometimes with ielousies and suspitions of manifold mischiefes which may accompanie the fruition of his carnall ioyes Now hee doubteth of his harlots loue and wisheth a cleere passage in his suite and soone after hee feareth his wish in respect of the shame or punishment which may follow the atchieuing of his desires if by any meanes his filthy fact be discouered and reuealed Neither is hee in better case after his lusts are satisfied but rather as his sinne which was but onely resolued on is now aggrauated by the execution and fact so also are his punishments in his soule and eonscience intended and increased For now the smoke which did arise from the flame of his lusts and darkened the eye of his vnderstanding being somewhat vanished vpon the quenching of this fire hee beginneth more cleerely to discerne the foulenesse of his fact and his owne sottish follie who for the inioying of a short and beastly pleasure hath robbed his conscience of peace and his heart of ioy and cast himselfe into an inextricable labyrinth of manifold mischiefes now his guiltie conscience maketh him to be in continuall feare lest his fact being discouered his name should be exposed to infamie and reproch and his person to the danger of the law and this maketh him suspitious of his friends and fearefull of his enemies if there bee but the least ielousie of any meanes wherby his workes of darkenesse may be brought to light And this Iob notably describeth Chap. 24.16 Iob 24.16 The whoremongers dig through houses in the darke which they marked for themselues in the day they know not the light 17. But the morning is vnto them as the shadow of death If one know them they are in the terrors of the shadow of death Yea though they haue so secretly acted their wickednesse that they are in this respect secure being assured that they shall neuer bee discouered yet if they bee not men of scared consciences they are contiuually haunted with terrors and troubles of mind as it were with hellish furies when as being guiltie of these foule sinnes they consider that their Iudge is also a witnesse of their hidden actions and that one day they shal be called to a reckoning when as they can haue but little hope that it will goe well with them 1. Cor. 6.9.10 Apoc. 21.8 seeing the sentence of eternall death and condemnation is alreadie passed vpon them in his word which is his infallible truth that admitteth of no change or alteration Who therfore would for a brutish and momentanie delight pierce his conscience with such deepe wounds which are so long in healing and bring such continuall griefe and bitter torments before they can be cured Who would at such high rates as the losse of Gods fauour and the peace of their owne conscience buy either at the best continually cause of repentance or otherwise the restlesse feares and torturing terrors of a guiltie soule euen to the end of life especially considering that these present terrors of conscience are but the beginnings of the eternall hellish torments CHAP. XII Of the publicke punishments which the Lord inflicteth vpon the common-wealth for the sinne of whoredome ANd these are the punishments which for the sin of whoredome are inflicted vpon priuate persons §. Sect. 1. That the common-wealth is diuersly punished for the sinne of whoredome Besides which the Lord imposeth manie heauie iudgements vpon the publicke state and vpon the whole common-wealth for where whoredome aboundeth there the whole land mourneth and being spoiled of her fruites Ier. 23.10 wherewith she should nourish her inhabitants shee sitteth sorrowfull hanging downe the head like a miserable mother who being importuned for foode by her starued children hath not any thing to giue them to satisfie their hunger and preserue them from famishing Sometimes the countrie is so grieuouslie sicke through the noisome humours and burthenous corruptions of vncleannesse that it hath no other meanes to ease it selfe but by vomiting out all the inhabitants as appeareth in the example of the Cananits Leuit. 18.25.28 Leu. 18.25.28 sometimes when men neglect the punishment of these sinnes of vncleannesse their cry ascendeth vp into heauen importuning the Lord to take extraordinarie vengeance when ordinarie iustice is not executed as we may see in the example of Sodom Gomorrah Gen. 19. which were destroied with fire and brimstone that came downe from heauen And sometime the heate of this filthie lust so inflameth the iust wrath of God that nothing will appease and quench it but a large streame of the offenders blood as appeareth in the example of the Israelites who for their spirituall and carnall whoredome with the Moabites were destroyed to the number of 24000. at one time as appeareth Numb 25.9 Num. 25.9 And in the Beniamites who were almost all put to the sword for committing and defending these sinnes of vncleannesse And also in the Sichemites Iud. 20 who for the filthines of their Lords son in deflouring Dinah Iacobs daughter were vtterly destroied Gen. 34. The which as it was a bloudie sinne in Iacobs sonnes so no doubt it was a fearefull iudgement of God vpon that citie the which hee hath left as an example vnto after ages to shew how odious and abominable the sinnes of whoredome and vncleannesse are in his sight The consideration whereof should both restraine priuate men from defiling themselues with the carnall filthinesse of their vncleane lusts §. Sect. 2. That loue to our countrie should make priuate men abhorre and Magistrates punish this sinne of whoredome seeing thereby they not only bring so manifold mischiefes vpon their owne heads but also make their deere countrie which hath giuen vnto them their first breath and continuall maintenance education and defence liable vnto Gods fearefull plagues which they should more tender and preciouslie esteeme then either goods lands or life it selfe As also it ought to moue Magistrates who are appointed by God as his deputies on earth that in zeale for Gods glory and loue to their country they both make wholesome lawes for the punishing and suppressing of these vices and also see them duely executed but inflicting iust and deserued punishments vpon the offenders for where sinne is punished with ordinarie punishments there the Lord seldome inflicteth his extraordinarie plagues
the meane while they should bee barbarouslie ignorant and thereby fitter to destroy the Church then to build it to betray it into the power of the spirituall wolfe then to defend or deliuer it Whereby it appeareth that almost all states in all places are exceedingly corrupted and disordered with this vice of bribing so as in these times wee may make that bold and generall challenge Quid non argento quid non corrumpitur auro Qui maiora dabit munera victor erit Mich. Verin What is there which is not corrupted with siluer and gold And who in competition and in all suites hath the preheminence and victorie but he who can bring largest gifts Neither are the preferments of honor onely attained vnto by these bribing courses but also the preferments of wealth and riches for as the cunning fisher baiteth his hooke with a small fish to get a greater so the onely course in these daies to compasse greater wealth is to venture that which wee alreadie haue to bring our state to a low ebbe when we would hopefullie expect a full sea and to impouerish our selues with giuing bribes when wee desire to bee aduanced to the greatest riches CHAP. II. That bribing is forbidden and condemned as a great sinne both by God and men BVt the more generall this vice is §. Sect. 1. Briberie condemned both by the law of God and light of nature the more danger there is of being infected with it and consequently the greater care and circumspection must bee vsed to keepe our selues from the common pollution of bribing whether wee respect giuing or receiuing And to this purpose that we may be more strongly armed against this sinne which whilest it allureth and delighteth pearceth the verie heart and soule I will set forth the greatnesse and odiousnesse thereof together with the miserable fruites which it bringeth forth both in respect of particular persons and whole common-wealths and countries That it is a sinne to bribe appeareth hereby in that the Scriptures forbid and condemne it Exod. 23.8 Exod. 23.8 Thou shalt take no gift for the gift blindeth the wise c. The which is repeated and by repetition confirmed Deut. 16.19 Deut. 16.19 wrest not thou the law nor respect any person neither take reward c. Yea not onely is it condemned as a sinne by the Scriptures which is the exact rule of iustice but also by the light of nature though much decaied and corrupted For euen Heathen men haue abhorred bribing as a corrupting sore which eateth out the heart of all vertuous cariage and as a fretting canker which deuoureth whole societies and common-wealthes Ephialtes although a poore man Aelian lib. 11. de var. hist refused great gifts when they were offred because as hee said hee should thereby be moued to deale vniustly if his benefactors importuned him or be condemned as vngratefull for not requiting their benefits Alcumenes said that he could not receiue gifts Plutarch Apotheg Lacō and keepe peace with the lawes Phociō receiuing an hundred talents as a gift from Alexander demanded of the messenger wherefore it was sent to him rather then to any other of the Athenians and vpon this answere returned Because he knew him to be an honest and iust man hee replied againe Why then I would intreat your master that he will suffer me to continue in my honestie and iustice thereby implying that he could not possibly be such an one if he suffered himselfe to be corrupted with rewards But the Scripture goeth further §. Sect. 2. The Scripture condemneth bribing as an hainous sinne Amos. 5.12 and condemneth bribing not onely as a sinne but also as a mightie sinne Amos 5.12 For I know your manifold transgressions and your mightie sins they afflict the iust they take rewards and they oppresse the poore in the gate The which as it is true of all bribers so especially of those who being in the place of Magistracie and authoritie are corrupted with rewards and moued therby to peruert iudgement and also of all others who are allured by bribes to attempt any thing which is vnlawfull and wicked For all such grieuouslie sinne against God How the briber sinneth against God their neighbour and themselues against the Lord not onely by direct breaking of his commandement but also in dishonoring his name after an exttaordinarie manner namely by drawing him as much as in them lieth into the fellowship of their sinne or at least into the slander of it For Magistrates are Gods deputies and vicegerents here on earth and the iudgements which they administer are not their owne but the iudgements of the great king of heauen and earth as Iehosaphat telleth his Iudges 2. Chron. 19.6 2. Chron. 19.6 Take heede what you doe for you execute not the iudgements of man but of the Lord and he will be with you in the cause and iudgement When as therefore they being corrupted doe peruert iudgement what doe they else but make the Lord to the vttermost of their power to pronounce a false or vniust sentence What doe they but offer vnto him a kind of violence in forcing him by his substitutes to do that which is contrarie to his owne nature For the Lord respecteth not persons nor receiueth rewards as it is 2. Chron. 19.7 2. Chron. 19.7 Iob. 34.19 and 36.18 He regardeth not the rich more then the poore Iob 34.19 Neither can a multitude of gifts moue him to acquit the sinner chap. 36.18 Where as they contrariwise vsurping Gods name and place by rewards are seduced to peruert iudgement acquitting the guiltie and condemning the innocent and so bring an imputation of iniustice vpon God himselfe and pollute his holy name with the filthinesse of their sinnes as the Lord challengeth them Ezech. 13.19 Ezech. 13.16 Will ye pollute me among my people for handfuls of barley and pieces of bread to slay the soules of them that should not die and in giuing life to the soules that should not liue in lying to my people that heare your lies Secondly they directly offend against the Lord in that they are readie to set to sale iustice and truth which are vnualuable and most precious in his sight euen as if the subiect to satisfie his greedie appetite should not be content to rob his Princes treasurie but also should make sale of his great Seale and the scepter of his kingdome But as the briber sinneth against God §. Sect. 3. How the briber sinneth against his neighbour and first against priuate men so also against his neighbour and that both priuate men and whole societies Against priuate men he offendeth diuers waies first against those whom hee wrongeth by iniustice either when hee depriueth them of their right robbing them of that wherwith God hath endowed them or by condemning the innocent whom God iustifieth or by oppressing the weake and friendlesse whom God would haue especially fauoured and respected Secondly he sinneth against
the partie for whose sake he doth iniustice in that he taketh a reward to countenance him in his vniust courses to harden him in his sinne and by making the wrongs and iniuries iustifiable and lawfull which he hath offered to his neighbour causeth him securely to goe on in his wickednesse without repentance Lastly hee offendeth against his instruments whom hee vseth in these vniust imployments for if Iesabel will vniustly spill Naboths blood and spoile him of his vineyard then also must shee haue false witnesses to accuse him and vniust Iudges to condemne him and if Felix will bee a cunning taker of bribes he must not goe bluntly to worke and himselfe make the match but he must haue his wicked brokers to beate the bargaine who also if the truth come to light may beare the blame and excuse their master And so these wretches seldome goe to hell alone but draw others with them into the like fearefull condemnation CHAP. III. How the briber sinneth against particular and priuate societies ANd thus the briber sinneth against particular mē §. Sect. 1. Of the briberie of Landlords Against whole societies he likewise offendeth and that both priuate publike Against priuate societies as namely against families whether they belong to others or that whereof himselfe is gouernor Other mens families they wast and spoile by exacting gifts and rewards from them and like greedie but yet idle birds they rob other mens nests to feather their owne In which respect the greedie Landlord principally offends who being to let a lease to a poore tenant doth not onely raise the rent and inhance the fine but in churlish cunning keepeth aloofe looking sternely and speaking bigly neither can hee be perswaded to come vnto any agreement vntill his wife or children be feed with bribes to mediate in the behalfe of the poore tenant and so make him more tractable and inclinable to entertaine his motion And when the lease is taken at so high a rate that by sweating almost vnto blood he cannot maintaine his poore familie yet if he regard his Landlords displeasure and would haue him to looke vpon him with a cheerfull countenance yea if hee desire to be out of his lurch and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred he must at euerie good time present him with the fat of his labours though he spare it out of his owne bellie and be alwaies readie at his Landlords pleasure to toile himselfe and his cattell also with gainelesse paines and vnrewarded labour Esa 3.14 Amos 8.6 And what is this but as the Prophet speaketh to beat the people in pieces and to grinde the faces of the poore What is it but to sell the poore for old shooes and basely to vnderualue those as slaues and men of no worth whom Christ hath redeemed with the inestimable price of his owne most precious blood What is this but not onely to plucke off the clothes from their backs and their meate from betweene their iawes but euen to pull off the skinne from the flesh and the flesh from the bones and like cruell Canibals to eate the flesh of Gods people hauing first flaied off their skinnes broken their bones and chopt them in peeces as for the pot and as flesh within the caldron as the Lord complaineth of the Princes of Israel Mich. 3.2.3 Mich. 3.2.3 The like may be said of many couetous lawyers §. Sect. 2. The manisold briberie of diuers lawyers for I doe not accuse all nor any whose consciences doe not accuse them and I know that there are many of this honourable profession who doe truely feare God loue iustice hate the corruptions of the time and make conscience of their waies but I only taxe such as being wholly possessed and corrupted with greedy couetousnesse stand accused and conuinced before God by the testimonie of their own consciences of these griping courses and of this vnconscionable bribing whereby they spoile whole families and lay wast dwelling houses as desert places for when men come vnto them for helpe to maintaine their iust titles and to enter or keepe them in possession of their right they of all others most wrong them and if at al they preserue their state it is that themselues may pray vpon it vsing herein their clients as the briers the sheepe who when he commeth amongst them for shelter against the storme is so inueigled that before hee can get out he must leaue his coate behind him Neither is this the case of the one client alone but herein both aduerse parties doe well agree for oftentimes both he that doth and receiueth the wrong he that hath a iust title vnto that for which he sueth as well as he that deteineth other mens rights from the true owners haue through tedious suits their estates brought into such deepe consumptions that they neuer recouer of it So as it had bin much better oftentimes to haue giuen away their right then to haue sued for it because they can haue no end of their chargeable suites till hauing spent all their pouertie procureth a priuiledge of exemption In which respect many Lawyers of our times may be truly said to accord contentions as in the fable the kite compounded the strife between the mouse and the frog namely by making a pray of both parties And those who sue for their helpe are like vnto true men who when they cannot agree about the diuision of their goods either partie desiring the greater share commit the matter to be comprimitted and decided by theeues who inrich themselues with the spoile of them both or like vnto the blind and the lame contending who should haue the oister which the one spied and the other tooke vp and not being willing to decide the matter betweene themselues did chuse an arbitratour who did eate the meate himselfe and gaue a shell to either partie But because it is not enough to say that they are diseased §. Sect. 3. That lawyers diuerslie offend in this sinne of bribing 1. When as they take gifts to maintaine an vniust cause vnlesse we also point at the sore or to accuse them of bribing vnlesse we also shew wherein their taking rewards is to bee condemned we are further to know that in this regard they principally offend first when they take gifts for the defending of an vniust cause themselues knowing before they take it in hand that it is of this nature and qualitie A common practise amongst many lawyers of these times who care not how bad the cause be so the fee be good nor how emptie the courts be of iustice so that their chests hereby may be filled with riches But herein they grieuouslie sinne against the Iudge whom by their pernicious eloquence colourable glosses and false suggestions they labour to blind that they may seduce and misleade him out of the path of iustice into the by-waies of error and vnrighteousnes They sin
likewise appeareth by examples §. Sect. 4. The former point cleared by examples When Samuels sons would not walke in their fathers waies which was to administer iustice indifferently without respect of persons or taking bribes 1. Sam. 12.3 as himselfe protesteth to the people 1. Sam. 12.3 but did turne aside after lucre and tooke rewards then they also peruerted iudgement as it is 1. Sam 8.3 1. Sam 8.3 So the Magistrates of Israel being corrupted with greedie couetousnesse made rewards the verie end and maine scope of their iudgement Mich. 3.11 Yea euen righteous Dauid Mich. 3.11 a man according to Gods owne hart was so intangled and corrupted with Zibaes bribe that he vniustly condemned innocent Mephibosheth before his cause was euer heard and when the iniustice of this sentence appeared by that iust apologie which he made for himselfe 2. Sam. 16.1.2 and 19.29 yet was hee so possessed with Ziba his gift and false report that neither the loue which himselfe bare to iustice nor the remembrance of the vnmatchable kindnesse and manifold benefits which he had receiued from his deare Ionathan could moue him to reuoke wholly his vnrighteous iudgement nor to inflict vpon this insinuating vassall deserued punishment for his treacherie towards his innocent master So hard a thing it is to intertaine vnpartiall iustice when the heart is forestalled with rewards or to walke in the narrow path of righteousnesse when the eie of iudgement is hoodwinckt with bribes But this will better appeare §. Sect. 5. Bribing Judges iustifie the wicked for a reward if we more particularly examine the vniust cariage of those who being in authoritie suffer themselues to be corrupted with bribes for when preiudice of the cause is wrought in their minds through the perswasion of golden eloquence there is none so wicked whom they will not iustifie nor any so innocent whom they are not readie to condemne Neither doe they in determining of causes consider what is iust but onely remember what they haue receiued not what in equitie and conscience they ought to doe but what they haue promised to doe for their reward And of these the Prophet speaketh Esa 5.23 Esa 5.23 Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him For the former when a cause is to bee handled and determined before a corrupt Iudge who loueth gifts and hath his hand open to receiue rewards then the prouerbe is alwaies verified Pecuniosus damnari non potest A monied man cannot be condemned nay scarcelie reprooued for his greatest faults for as one saith Ambr. in 1. Cor. Libertatem arguendi amittit peccat qui ab eo accipit qus ideo dat ne corrigatur He loseth his libertie of reprouing and thereby greatly offendeth which doth receiue a gift from him who therefore bestoweth it that hee may not bee corrected For how can he freely rebuke such an one for his faults whom before he hath made priuie to his owne grosse corruptions Or what power hath he to draw out the sword of iustice for the punishment of sin when as he hath suffred his hands to be manacled with bribes Or how can he in triall of right administer righteous iudgement without respect of persons who hath made fale of both his eares eyes and tongue for a reward and vpon earnest receiued hath obliged himselfe to vse all fauour to the one partie before the cause is examined And as he is readie for reward to iustifie the wicked §. Sect. 6. Bribing Judges oppresse the innocent so also to wrong the innocent for if their cause be so cleere and manifest that it cannot with any colourable shew of reason goe against them then doe they so tire them with delayes and so discourage them with endlesse paines and excessiue charges they being vnable to counterpoise the gifts of their aduersaries that they are faine to giue it ouer before they can haue a day of hearing or come to a lawfull triall So the Lord complaineth of the bribing Iudges of Israel Esa 1.23 Esa 1.23 Euerie one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widowes cause come before them But if the cause of the poore man haue in it any difficultie then though it be neuer so iust yet hee were better to giue it ouer and spare his cost and saue his further labour then to prosecute his right before a bribing Iudge for hee shall as the prouerbe is but cast the helue after the hatchet and enter into an endlesse labyrinth in which when hee hath long trauailed he shall find himselfe as farre from his hoped issue as in the first houre of his entrance wanting the golden thread which should guide him in his way And if in the prosecution of his cause for want of counsell hee giueth the least aduantage to his aduerfarie though it do not concerne the equitie of the matter but onely the error of the forme and faultinesse of his plea he is sure to bee crushed and to haue the cause though neuer so iust to goe against him And of this corruption the Lord accuseth the corrupt Iudges of Israel Amos 5.12 They afflict the iust they take rewards Amos 5.12 and they oppresse the poore in the gate that is sitting vpon the seats of iudgement which in those times were placed in the gates of their cities Yea so greedie of gaine is the bribing Iudge §. Sect. 7. Bribing Iudges sticke not to betray the liues of the innocent that for a reward he will betray the liues of the innocent and to inrich his chests set to sale the deerest blood of righteous persons not caring so he may haue gold to purchase large possessions though his fields bee called Aceldama fields of blood With such wicked Iudges the Lord expostulateth Ezech. 13.19 Ezech. 13.19 and 22.12 And will ye pollute me among my people for handfuls of barley and for pieces of bread to slay the soules of them that should not die and to giue life to the soules that should not liue c. And such hee accuseth and condemneth Ezech. 22.12 In thee they haue taken gifts to shed blood And thus haue I shewed how many mischiefes the briberie of the Magistrates and Iudges brings vpon a State §. Sect. 8. Bribing Judges answered who pretend that they onely take giftes to doe iustice through the peruerting of iustice of all which some will thinke themselues acquitted who can truely say in their owne defence that howsoeuer they receiue many gifts yet it is not for peruerting of righteous iudgement but onely they take rewards and gratuities for the doing of iustice and for the righting of mens wrongs For as amongst Sorcerers there are some called good and some bad witches the one curing those diseases which the other hath caused and helping what the other hath hurt and yet howsoeuer they differ in name yet in truth
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
tame and gentle as the Cowe or Calfe Esa 11.6.7 according to the prophecie Esa 11.6.7 The Woolfe shall lie with the Lambe and the Leopard shall lie with the Kid and the Calfe and the Lion and the fat beasts together and a little child shall leade them and the Beare shall feede with the Cowe and their young ones shall lie together not that regeneration doth take away nature and the affections but because it doth partly subdue their violence and furie and partly sanctifieth and reformeth them so that whereas they were hurtfull and pernicious now they are good and profitable to themselues and others the qualitie and the obiect of them being altered Their loue which was immoderately set on the world and the pleasures of the flesh is now fixed vpon God their neighbour and spirituall things Their ambtious hope which expected nothing but honors and riches now longeth after the presence of God and fulnesse of ioy in the heauenly Ierusalem Their timorous feare wherby they were restrained from doing good and constrained to doe that which was euill because they would not displease men is now a notable bridle to curbe in their vnlawfull desires and a sharpe spurre to pricke them forward in the course of godlinesse because they would not offend God and whereas before it was a corrupt fountaine from which nothing did spring but polluted streames of sinne whose descent is into the deepe gulfe of eternall perdition now it is become the Welspring of life to make vs auoid the snares of death Prou. 14.27 as it is Prou. 14.27 So likewise rash and vnbridled anger which before regeneration caused men to rage against the person of their neighbour doth now oppose it selfe against sinne and vniustice only whereby God is dishonored and the Church and common-wealth damnified Do not therfore hereafter excuse thy furious rash anger by alleaging thy nature for thou mightest as wel say I cānot abstaine from it because I am carnall and vnregenerate as because I am hastie by nature for those who haue laid aside the old man and are renewed by Gods spirit haue this affection partly tamed and subdued and partly sanctified reformed and made fit for necessarie profitable vses whereas on the other side they that let the raines loose to this corrupt affection were neuer washed with the water of Gods spirit and consequently while they continue in this state cannot enter into the kingdome of heauen Ioh. 3.5 Iohn 3.5 But that we may neuer alleage this vaine excuse let vs consider further that it is no better then Lazers ragges to couer the deepe festred sores of our corruption or then Adams fig leaues to hide the nakednesse of sinne which may be as fit a vizour to disguise euen the most vglie vices as this of anger for nature corrupted prouoketh not onely to rash anger but also to all outrages And therefore the murtherer by as great shew of reason might excuse his murther because he is by nature cruell or the adulterer his adulterie because he is by nature lecherous or the theefe his theft because he is by nature couetous as the hastie man his anger because he is by nature cholericke As therefore if a murtherer or theefe should come before a Iudge and excuse his fact by saying it was his nature and therefore he could not chuse but commit it the Iudge would answere that it was his destinie also that he should be hanged So when wee shall bee arraigned before the Lord chiefe Iustice of heauen and earth the alleadging of our corrupted nature wil be so farre from excusing vs that it alone will bee sufficient to condemne vs. And so much for the first sort of anger which is to be seen in angry and cholericke men The second sort is of such as are slow to anger §. Sect. 2. 2. Anger which is slovvly entertained but long retained but being incensed are hardly pacified And these are like vnto more solid timber which is long before it be kindled but being kindled continueth long in burning As these are better then the other in respect of their slownesse to wrath so they are farre worse because they continue in it for anger retained becommeth hatred which is an affection farre more pernicious then anger it selfe and much more incorrigible for as rash anger is most commonly ioyned with repentance so this inueterate anger is alwaies ioyned with perseuerance in euill And he that is subiect thereunto doth not onely fall into sinne but also is resolued to continue in it yea he taketh delight therein oft times by meditating on reuenge as we may see in Esau who was resolued to retaine his anger against Iacob till his fathers death and in the meane time comforted himselfe by thinking on reuenge Gen. 27.41.42 Gen. 27.41.42 But if wee would bee the children of our heauenly father we must resemble him not onely in slownesse to anger but also in swiftnesse to forgiue and though our brother offend vs seuentie times seuen times yet must we continually bee readie to imbrace reconciliation Mat. 18.22 Matth. 18.22 and so wee shall not be ouercome of euill but ouercome euill with goodnesse as the Apostle exhorteth vs Rom. 12.21 Rom. 12.21 Whereas if we continue in malice we shall make our selues like vnto Satan and subiect to Gods wrath Matth. 7.2 For with what measure wee mete it shall bee measured vnto vs againe Matth. 7.2 And as we forgiue men their trespasses so will our heauenly father forgiue vs Mat. 6.14.15 §. Sect. 9. Hastinesse to anger and slovvnes to reconciliation Matth. 6.14.15 And so much for the second sort The third sort is of them who are easilie prouoked vnto anger and being prouoked will neuer be reconciled These men are monsters in nature and flat opposite to the Lord for whereas he is slowe to anger and readie to forgiue they are most slowe to forgiue and most prone to anger This anger I know not how to expresse nor to what I may compare it seeing naturall things cannot resemble it because it is monstrous and against the nature of all things sauing man For the most fierce Lions and cruell Tigers haue some cause which incenseth them to anger and some measure and end of their furie after it is prouoked and therefore they are far worse who are angrie without a cause and know not how to make an end Seeing therefore naturall things are not fit to resemble them let vs consider artificiall They are like vnto tinder which being kindled with the least sparke will also retaine the fire till it be consumed But herein they are vnlike the tinder may easilie be extinguished but their anger can by no meanes bee mitigated the tinder doth but consume it selfe or at the least those things which are neere about it but those that are frō them furthest distant are often scorched with the burning heat of their furious passion It is like vnto wild fire which
it ouer him a good space as if he would haue stroken And being asked of his friend Speusippus vvhat hee meant by such kinde of action O sayd he Exigo poenas ab homine iracundo Senec. de ira lib. 3. cap. 12. I take punishment of one who is angry meaning of himselfe by bridling his affection If then the heathen could thus defer and curbe in their vnruly passions who had onely the small glimse of natures light and heathen Philosophie to direct them let vs be ashamed to come behinde them seeing vve haue not onely that but also the bright sunne shine of the word of God to guide vs. And that we may the rather be moued to abstaine from sodaine and desperate resolutions when our anger is prouoked let vs consider that we are in great danger to doe those things in a moment which we shall repent our whole life for Ira breuis furor Anger is a short madnesse That in such shortnesse of time we cannot rightly examine the circumstances of the matter which in such cases are most materiall whereas veritatem dies aperiet Truth is the daughter of time and will bring all to light Senec. de ira lib. 3. cap. 12. Quicquid voles quale sit scire tempori trade Nihil diligenter in fluctu cernitur Whatsoeuer thou wouldest be perfectly informed of commit it to time for nothing is throughly knowne on the sodaine That it is a foule shame first to be angry and then to iudge first to take punishment and then to examine the cause that is to say whether hath offended he that taketh punishment or he on whom it is inflicted whereas in processe of time the truth will appeare whether reuenge may be more iustly taken or omitted And then if after due examination he inflict deserued punishment it will bee more effectuall for the reformation of the offender when hee seeth that it doth rather proceede from true iudgement then from the spleene As therefore Phocion said to the Athenians when by hearing of Alexanders death they were thereby moued to vse more vnbrideled speaches and insolent practises O yee Athenians if Alexander be dead to day Plutarch de cohib irac he will be dead to morrow also And therefore you may well deferre these courses till ye be fully informed in the truth so may I say to the angry man doe not so hastely reuenge thy selfe on thy inferiors for if it be a fault to day it will bee a fault to morrow also Senec. de ira lib. 2. cap. 23. and as one saith Potest poena dilata exigi non potest exacta reuocari punishment delayed may be inflicted but being inflicted it cannot be recalled Non peribit potestas ista si differetur Sine id tempus veniat quo ipsi iubeamus Senec. de ira lib. 3. cap. 32. Thy power to punish being deferred is not lost let it therefore so long be delayed till thy selfe may commaund the punishment to be inflicted and not thy passion of anger The fourth meanes to subdue anger is this Sect. 5. The fourth meanes let the angry man thinke with himselfe whether hee is purposed euer or neuer to lay aside his anger If euer how much better were it that hee should leaue his anger then that it should leaue him that he should vanquish it then that it should be ouercome of it selfe that hee should quench it with the water of the spirit then that it should last vntill it burne out for not onely this but all other passions will in time tyre themselues and fall downe with their owne ruine But if they purpose to liue in perpetuall enmitie let them consider that they nourish in themselues a Viper vvhich will fret out their own bowels For who receiueth more vexation griefe and disquietnesse by anger then himselfe who is subiect to the passion and what doth sooner cut off the thread of life then the sharpnesse of fretting griefe Lastly let him thinke with himselfe what good time he spendeth in a bad matter which being so short and precious should be more esteemed and better imployed as in seeking to get friends and not to loose them being gotten by vniust anger in pacifying and reconciling enimies rather then exasperating them by offering new iniuries in performing the works of charitie christianity that so we may heare at the latter day that comfortable sentence Come ye blessed and inherit the kingdome prepared for you For I was an hungred and you gaue me meate Mat. 25.34 c. rather then in acting the works of the flesh among which anger is numbred Gal. 5.20 Gal. 5.20 which who so commit shall not inherite the kingdome of God but shall heare that fearefull sentence Goe ye cursed into euerlasting fire Mat. 25.41 which is prepared for the diuell and his Angels The last and chiefe meanes both to keepe vs from falling into anger Sect. 6. The last means feruent prayer and to subdue it after it hath taken hold of vs is earnest and heartie prayer vnto God that hee would vouchsafe vs the gratious assistance of his holy spirit whereby our affections may be so ruled and sanctified that they being freed from naturall corruption may be made fit and seruiceable for the setting forth of his glory the good of our brethren and the furthering of our owne saluation For it is onely the water of the spirit and the shield of faith which is able to quench the fury of our passions Luke 11.13 and prayer is a chief means to obtaine these spirituall graces at Gods hands CHAP. X. The remedyes to cure Anger in others ANd so much for the remedies which serue to cure anger in our selues Sect. 1. The first means is silence now we are to speake of the remedies whereby we may cure it in others The first meanes to mitigate anger in another is to vse silence for as the fire cannot long continue if the wood be taken from it so anger cannot long indure if words and crosse answeres bee not multiplyed whereas on the other side crosse speeches and peruerse replies make the chollericke man proceede from anger to rage from folly to fury and madnesse And this the wise man teacheth vs. Prou. 26.21 Prou. 62.21 As the coale maketh burning coales and wood a fire so the contentious man is apt to kindle strife Prou. 30.33 So Chap. 30. and the last verse As he that wringeth his nose causeth bloud to come out so hee that forceth wrath bringeth forth strife By silent yeelding therefore thou maist easily abate anothers anger whereas crosse answers make it ragingly violent For as the cannon shot looseth his force if it light in soft earth or wooll but dasheth the stony wall in peeces so the violence of the most furious anger is abated when it is not resisted but furiously rageth where it findeth any opposition And hence it is that Plato calleth anger Neruos animi qui