Let not the Sunne goe downe on your wrath And so much for the meaning of the words Now I will intreate of their seuerall parts Sect. 4. Of iust anger And first concerning iust anger what it is and what is required in our anger that it may be iust and holy The definition of iust anger T this anger is an holy and reasonable desire of reuenge stirred vp in vs vpon iust waightie and necessary causes whereby wee being after a lawfull manner angry with our owne and others vices sinnes rather then with the persons doe desire iustly to punish and reuenge the vices and sinnes to the end God may be glorified the parties amended and that the anger of God being pacified may be auerted not onely from the party offending but also the Church and common wealth First then it is required to holy and lawfull anger that the cause thereof be iust now the iust causes of anger are diuers First when wee are moued therevnto with a zeale of Gods glory The first cause of iust anger the glory of God for when we see God dishonoured and his glory defaced it is not onely lawfull to be angry with the offenders but also necessary for we professe our selues to be Gods subiects now we know that no good subiect can with patience endure to heare or see the glory of his Soueraigne impeached wee professe our selues Gods seruants and what good seruant can abide to see his maister disgraced wee professe our selues Gods children and good children are more grieued offended when they perceiue that their parents are any wayes abused or iniured then if the iniuries were offred to themselues if therefore we be loyall subiects faithfull seruants and louing children wee cannot choose but bee incited to a holy anger if we see our glorious Soueraigne our good maister and gratious father by any meanes dishonoured When Moses saw that the children of Israell had contrary to Gods expresse commandement reserued Manna till the next morning Example hee could not containe himselfe from shewing this holy anger when hee saw his Lord and maisters will not obserued Exod. 16.20 Num. 12.3 Exod. 16.20 So that though Moses were the meekest man that was on earth yet could he not with patience endure to see Gods ordinance contemned In like manner when he saw that honour and glory which was due onely to God almightie deriued to a base and brutish Idoll he was prouoked to an holy anger and so wholy possessed with a diuine and heauenly rage that hee not onely breaketh the two Tables written by Gods owne hand but sharpely reuengeth this idolatry with the death of three thousand of the offenders Exod. 32. So that though the people were dearer to him then his owne life yea then the saluation of his owne soule Verse 32. Num. 25.7.8 yet was the glory of God more deare and precious vnto him then eyther of both Phinees also when he saw God dishonoured with that shamelesse sinne of Zimry and Cozby being prouoked with an holy anger he reuenged this dishonour with the death of both the offenders Thus also was Elias zealous for Gods glory 1 Kin. 19.14 because the Children of Israell had forsaken his couenant cast downe his alters and slaine his Prophets And thus was our Sauiour Christ possessed with a feruent zeale of his fathers glory Iohn 2.17 Iohn 2.17 If therefore we would approue our selues to be Gods Children wee must follow their example and for as much as nothing more dishonoureth God then sin nothing should offend and displease vs more then sinne whether it be in our selues or in our neighbour When therefore wee fall into sinne wee are to be offended with our selues 1 Cor. 11.31 that so we may auert the Lords anger from vs for as they which iudge themselues shall not be iudged of the Lord so they who are angry with themselues for sinne shall escape the Lords anger And this our anger must proceed to a holy reuenge Those who haue offended by surfetting and drunkennesse are to punish themselues with fasting and abstinence Those that haue wallowed themselues in voluptuous pleasures are to subdue and mortifie them though they bee as deare and precious vnto them as their right hand and eie Those who haue defrauded their neighbor by purloyning away his goods are with Zacheus to make restitution foure fold Luke 19.8 And as we are bound by the law of charitie to loue our neighbours as our selues so also to bee angry with them as with our selues namely with this holy kinde of anger for sinne Whensoeuer therefore wee see them by their sinnes dishonour God we are to bee displeased therewith and so farre forth as the limits of our callings extend to shew our selues offended according to the example of the Prophet Ieremie who because the people would not heare the word of the Lord was euen filled with diuine wrath Ier. 6.10.11 Ieremie 6.10.11 But how cold mens zeale of Gods glory is in this age frozen in the dregs of sin too lamentable experience sheweth for first who almost is angry with himselfe for his sins in this respect because he hath by them dishonoured God euery one sheweth spleene enough if his sinnes receiue condigne punishment but hauing to do with themselues in respect of the sinne it selfe they are like milde doues without gaule The adulterer is much displeased if for his sinne he be enioyned to maske in a white sheete though therby he haue deserued death but the poyson of his sinne is most sweet to his enuenomed appetite The couetous extortioner is much offended if hee bee iustly depriued of that riches which hee hath vniustly gotten but he is not angry with his sinne into which hee is fallen by vniust comming by them The blasphemer is enraged if he be but reproued for his blasphemy though by the law of God he deserueth to die for it but he is nothing displeased with himselfe for dishonouring the Maiestie of God In a word euery one is angry with the smallest punishment yet not moued with the greatest sin but if we would be angry and sin not we must not be so much displeased for incurring that punishment which we haue iustly deserued as that by our sinnes we haue dishonoured God And the like abuse there is of our anger towards others men are soone stirred vp to choller against their neighbours vpon euery slight occasion and shew of iniury offered to themselues though it be but an vnkinde word or a mistaken speach or but a strange countenance but when God is dishonoured his name blasphemed his religion derided his Sabaths prophaned his whole worship and seruice contemned they can looke vpon the offenders with a smiling countenance and so confirme them in their sinne or if they be angry they will eyther not be seene in it at all or else they will shew it after so cold a manner that it shall hardly be discerned Whereas if
and all manner of idolaters he doth not approue of vaine swearing for in his law he hath absolutely condemned this taking of his name in vaine but that wee sweare in that manner which hee hath prescribed in truth righteousnes and iudgement that is for confirming of a necessarie truth which cā by no other lawful means be cleered and not vpon euery vaine and trifling occasion with feare and reuerence of Gods Maiestie as being in his presence and not in a swaggering humour impiously and irreligiously aiming in our othes neither at Gods glory nor the good of men Others there are who are not come to that audacious impudencie to defend their vaine swearing as lawfull §. Sect. 2. The excuse of vaine swearing by custome taken avvay and yet neuerthelesse if they be taxed and reprooued for it will not sticke to pretend many excuses why either they cannot or will not leaue it Some alleage for their excuse that they haue been inured to such a naughtie custome of swearing that howsoeuer they disallow it in themselues yet they fall into it at vnawares and can by no meanes giue it ouer But did they euer indeede condemne it as a sinne and themselues for falling into it Were they euer seriously and soundly grieued at their hearts because thereby they haue displeased and dishonored God Do they lothe and hate this wicked custome and earnestly labour to weane themselues from it Alas their consciences tell them that they doe nothing lesse but either that they carelesly neglect to set a watch before their lips that they may not thus offend or that what shew soeuer they make to the contrarie they like and loue their sinne and take a pride in vsing of it Wherof it must needs follow that howsoeuer these men please themselues as though all were well and haue put their secure consciences to silence by this vaine excuse yet in truth their estate is most wretched seeing they are content to liue in a known sin without repētance which if it be finall will enter them into the certen possession of eternall death Yea but many of them will say that they repent of their sinne for after they haue vainly sworne they smite themselues on the breast and aske God forgiuenesse O blindnesse to be pitied if it were not wilfully affected Is this the mends which thou makest in hypocriticall manner to smite thy breast for piercing of thy Sauiour Is this a prayer acceptable vnto God or like to returne with fruite into thy bosome when thou askest forgiuenes with a purpose still to offend and desirest his pardon as a priuiledge by vertue whereof thou maist securely goe forward in thy sinne Is this the repentance which God requireth to smite the breast and to aske forgiuenesse with fained lips when as in the meane time the heart is not smitten at all with bitter griefe nor earnestly resolued in a true hatred to leaue this sinne so vaine and so vnprofitable If for euery oath these swearers should sustaine the least worldly losse or indure the least bodily punishment euen the losse of a groat or the smart of a phillip it would soone reclaime them from their euill custome and yet so basely doe they esteeme the saluation of their soules so little doe they feare the hellish torments so slenderly doe they regard the Lords commandement and so meane a respect they haue of his Maiestie either to loue or feare him that they cannot finde in their hearts to weane themselues from this wicked custome of vaine swearing which bringeth vnto them no benefit no not so much as any worldly profit or aduantage Say therefore no more that it is an vnresistable custome but rather thy carnall prophanenes and vtter contempt of God which continueth thee in this sinne Neither alleage any longer this vaine excuse which doth but proclaime thy follie and aggrauate thy fault making it questionable whether thy sottishnes or impietie exceede one the other For may not any other sinner after the same manner pleade possession of their sinne as well as thou may not the murtherer say I cannot leaue murthering of my neighbour because I haue bin so often fleshed by killing and slaying may not the adulterer with as good reason and more necessitie excuse his adulteries because by long custome he hath gotten such an habit of whoredome that hee cannot leaue it may not a theefe when hee is arraigned before a Iudge as well excuse his theft by alleaging that hee hath so long continued in his rapine and robberie that hee hath no power to reclaime himselfe from stealing Now if in these cases euery one would condemne such excuses as ridiculous and the excusers as outragiously impious because customable liuing in sinne exceedingly aggrauateth the wickednes of the sinner then why should wee not condemne this excuse of swearers of like folly and impietie when as being reprooued for swearing at some times they pleade for themselues that it is their ordinarie custome and therefore they cannot leaue it For if it be a sin to sweare once or twice then is it out of measure sinfull to make an ordinarie practise of it and so to bring vpon our selues an habit of swearing Others excuse themselues §. Sect. 3. Their excuse taken avvay vvhich say they think no harme that though they sweare yet they thinke no harme and therefore they hope God will haue them excused To these I answere with our Sauiour that out of the abundance of the heart the mouth speaketh and therefore if the words be prophane we may safely conclude that the heart also is polluted Mat. 12.34.35 If the heart were a good treasurie they would as Christ saith bring out of it good things euen such pure golden speeches as would indure the touch and triall of Gods word and not vent foorth nothing else but drosse and filth If pietie and the true feare of God were rooted in their hearts they would not from these good trees bring foorth such euill fruites Mat 7.16.20 Iam. 3.10.11 if they were pure fountaines seasoned with Gods grace they would neuer send forth such bitter and polluted streames neither would they blaspheme God with their mouth if they blessed him in their hearts In a word if they had any dramme of true religion seated in the heart it would bridle the tongue and restraine it from vaine swearing for what sinne will a man leaue for Gods sake if he will not leaue this which is euerie way vnprofitable and manie waies hurtfull And therfore we may conclude with the Apostle that if any man amongst vs seemeth religious and refraineth not his tongue he deceiueth his owne heart and his religion is vaine Iam. 1.26 Iam. 1.26 Neither let them thinke that howsoeuer they excuse themselues God will haue them excused seeing he hath plainely told them that they shall giue an account for euerie idle word and therefore much more for vaine and impious oathes and that when he commeth to iudge he
will passe the sentence not according to our secret thoughts but according to our words and workes Matth. Matt. 12.37 12.37 By thy words thou shalt bee iustified and by thy words thou shalt be condemned Neither let them suppose that this excuse which would seeme friuolous and foolish to a mortall man will goe for currant before the most wise and iust Iudge of heauen and earth Now what Prince hearing himselfe abused to his face by the reprochfull words of his base subiect would admit of such an excuse that whatsoeuer hee spoke with his mouth yet hee thought no ill in heart and will not thinke we the Lord be as iealous of his glorie which is most deare vnto him as an earthly King or will hee in his iustice acquite such offenders vpon such friuolous and vaine pretences Others shroude their sinne vnder the example of the multitude §. Sect. 4. Their excuse answered who pretend the example of the multitude alleaging that it is the common custome of all some few onely excepted who are but too scrupulous about euerie trifle But let such know that after this manner they may excuse and countenance any manner of wickednesse seeing no custome is more common then to liue in sinne Let them remember that God hath forbidden vs to follow the example of a multitude in that which is euill Exod. 23.2 or to fashion our selues according to the world whereof we are but pilgrims if at least we be inhabitants of the heauenly Ierusalem that Christ hath chosen vs out of the world not that we should still imbrace the impious practises of wicked worldlings but that becomming his Disciples we should follow his word and holy example as our onely guides Let them consider that common vse of committing sinne doth not excuse but much aggrauate it in Gods sight and that it doth more inflame his wrath and increase the punishment when as men combine themselues to worke wickednesse Finally let them call to minde that it is the narrow path and straite gate leading to eternall life Matth. 7.13.14 which is least frequented so that the Christian may goe in it without crouding though it be not large and spacious in respect of the small number which trauaile this way and contrariwise that there is no way more commonly haunted then the broade way which leadeth to destruction and consequently that wee can haue small comfort in hauing a numerous multitude to accompanie vs into hell Others alleage in their excuse §. Sect. 5. Their excuse taken away who alleage that they sweare nothing but the truth that they sweare nothing but the truth which may lawfully be confirmed with an oath But as I haue shewed Gods name is prophaned and abused not onely although most grieuouslie when wee sweare that which is false but also when it is vsed vpon euery trifling occasion to confirme an vnnecessarie truth which either is not worth proouing or may be demonstrated by other arguments or without that reuerend and religious respect of his glorious Maiestie which he requireth Yea §. Sect. 6. Their excuse answered vvho pretend that they svveare by small oathes but will some say I auoide this danger seeing my custome is not to sweare by God but by slight and small oathes as by my faith troth by our Lady the masse and such like and therefore I am to be excused because I do not take the name of God in vaine To this I haue alreadie answered whereas I prooued that the Lord requireth that we should sweare by his name only to which I may adde that our Sauiour hath directly forbidden such kind of oathes and hath inioyned vs in our ordinary cōmunication Matth. 5.34 to vse only yea yea nay nay telling vs that whatsoeuer is more commeth of euil Though therefore it be not so hainous a sin as that horrible abusing of Gods holy name yet it is a sin seeing Christ himselfe hath forbidden and condemned it and therefore not to be entertained and much lesse excused or defended by any Christian For wee should thinke no sinne so small that wee may willingly commit it seeing the least sinne meriteth the wages of eternall death and can no otherwise be expiated and done away but by the inestimable price of Christs precious blood or if we doe let vs assure our selues it shall not be small vnto vs for the least sinne in it owne nature is hainous and vnpardonable so long as it is willingly committed and excused or defended Lastly §. Sect. 7. Their excuse answered who alleage others incredulitie they excuse themselues by alleadging the incredulitie and suspition of others which is such that vnlesse they sweare they cannot be credited and beleeued But vnto this I answere that the best way to haue our words credited is not to confirme euerie thing we speake with an oath for so our oathes becomming common and ordinarie will be as little respected as a simple affirmation nay in truth they will deserue lesse credit for it is to be thought that hee who maketh no conscience of transgressing one commandement will not make much more conscience of transgressing another he that sticketh not to vse deieration and vaine swearing will not sticke at periurie and forswearing or if he doe it is not because he wanteth an heart to doe it but rather some strong inducement to perswade him But the best way to haue our speeches credited is to accustome our tongues to speake the truth and to be of an vpright iust and vnblameable life and conuersation and so shall our word be more regarded than anothers oath for it is not the oath that giueth credit and authoritie to a man but a man to his oath and if in our whole course and cariage we clearely shew that we make more conscience of lying than another of periurie his oath will not be so much credited as our bare promise or assertion Whereby it appeareth that ordinarie swearing is either needlesse or bootelesse For if a man be of an holy and religious conuersation there will be no vse of it vnlesse it be in waightie causes wherein an oath is lawfull because his word will carrie with it sufficient credit and contrariwise if he be knowne to haue accustomed himselfe to lying dissembling and false dealing his swearing will not profit him seeing his vnconscionable falsehood doth take away all credite and authoritie from his oath But let it be supposed that though we are iust and faithful §. Sect. 8. we cannot bee credited vnlesse wee sweare yet this giueth vs no dispensation for oathes in light or needlesse occasions seeing we are rather to obey our Sauiour Iesus Christs commandement who hath forbidden vs to sweare in our ordinarie communication then by vaine swearing to gaine credit to our speeches or to satisfie such suspitious and incredulous persons who will not beleeue vs without an oath For hereby we shall approue our obedience to God by making conscience of transgressing his law
ioyne consent of will nor approoue his theeuish courses neither yet doth intend any such thing in his gift but onely the safegard of his life And therefore this continuance in theeuing cōmeth to passe not simply through the gift of the true man but accidentally by reason of the theeues corruption and maliciousnesse who abuseth it vnto sinne And whereas it is further obiected that by swearing secrecie wee sinne because wee hereby indamage the Common wealth and indanger our neighbours to this I answer that this commeth to passe not simply through our secrecie for he might surcease his robbing being concealed and become a profitable member of the Common wealth but if at all it happen it is accidentally quite beside our scope and intention through his owne corruption and maliciousnesse who will not giue ouer his robbing Againe though it be a sinne simply to indamage the Common-wealth and to expose our neighbours vnto danger yet it is no sinne when in a lesser damage is contained a greater benefit Now by sweaing secrecie wee preserue our liues who are profitable members of the Common-wealth and it is a greater benefit to the bodie to preserue a sound and good member then to cut off such a member as is vnsound and rotten If indeede the question were of treason against our Prince and countrie then the obiection were of force for as much as the safegard of the Prince and State is much more highly to bee valued then the preseruing of our owne liues who are but particular members and priuate persons and therefore such an oath being pernicious to our countrie is not to be made to escape the danger of death or if through infirmitie we should yeeld vnto it wee ought not to performe it seeing it being vnlawfull doth not binde the conscience But to returne to our former question of concealing fellons I adde further that by refusing secrecie to saue our liues we shall not at all benefit the Common-wealth seeing their discouerie hereby is rather hindred then furthered for whilest wee liue it only standeth vpon the certaintie of our oath and resolution but being killed by them it becommeth in respect of our reuealing plainly impossible And we after a sort bring vpon the malefactor a kinde of wilfull necessitie of running into a more horrible sinne then he intendeth for where as if wee sweare secrecie he onely falleth into the sinne of theft by denying to keepe his counsell wee vrge him vpon the perill of his owne life to commit the fearfull sinne of murther and to defile himselfe with our innocent blood Neither doe we expose our neighbour vnto the like perill seeing by this secrecie wee intend not the danger of his life but the safegard of our owne of which if for denying secrecie wee suffer our selues to be depriued he is neuer the more priuiledged from danger yea rather he is in greater perill seeing the theefe who before only robbed is now also fleshed in blood Finally though it should be granted that through our secrecie our neighbour by accident should bee indangered yet this doth not make our oath vnlawfull seeing we are to preferre the auoiding of our owne certaine death before the securing of our neighbour from vncertaine perill The fifth question is like vnto the former §. Sect. 11. Whether oaths made through errour do bind the conscience and therefore needeth no long answere namely whether oathes made through error and wrested from vs by deceit and fraud doe binde the conscience vnto performance I answere briefly that they do bind vs if the things we promise by such oathes be lawfull and in our power A plaine example whereof wee haue in the oath which Iosua and the Princes of Israel made vnto the Gibeonites Ios 9.9.15.18 to the making wherof they were drawn by their subtiltie quite against their purpose and meaning which oath for the reuerence of Gods glorious name Iosua and the Princes performed and afterwards being violated by Saul 2. Sam. 21.1.8 it was seuerely punished by God with a grieuous famine and the destruction of seuen of Sauls posteritie The sixth question is §. Sect. 12. VVhether an oath made by the creatures or Idols bind the conscience whether an oath made by the creatures or by Idols and false gods bindeth the conscience To this I answere that such oathes bind the swearer to performance Concerning oathes by the creatures it is apparant seeing it is the question which was betweene Christ and the Pharises for they held that such oathes did not binde to performance but our Sauiour affirmeth the contrarie and yeeldeth this reason because they who sweare by the creatures sweare indirectly by God himselfe Matth. 5.34.35 and 23.21 Qei super lapidem salsum iurat periurus est c. Non te audit lapis loquentem sed punit Deus te fallentem Tom. 10. serm 28. there remaining in them some resemblances of his power and Maiestie Heauen is his throne the earth his footstoole Ierusalem his citie the Temple his house To the same purpose Austine saith that he who sweareth falsly by a stone is periured and that howsoeuer that is not holy by which hee sweareth yet the Lord is holy before whom he sweareth and therfore though the stone heareth him not speake yet God will punish him if he doe deceiue To conclude our simple promise would bind vs to performance and therefore much more being confirmed by an oath The like may bee said of oathes made by Idols §. Sect. 13. Of oathes made by Idols and salse gods and false gods for howsoeuer it is vnlawfull to sweare by them yet whosoeuer hath sworne by them as by true gods he is bound to performe his promise not for the Idols sake but for Gods sake before whom he sweareth not because they are true gods indeed but in that they are so in the swearers opinion and therefore the Turke swearing by Mahomet is periured if he doe not performe his oath and so likewise the Papists swearing by the Idoll of the Masse The seuenth question is whether oathes made in societies and companies to maintaine their statutes and orders §. Sect. 14. Of oathes made in societies and how farre forth they bind the conscience doe bind the conscience and whether those who sweare to such orders are periured if they doe not obserue them To which I answere that amongst these statutes there are some absolute requiring simple obedience some penall and conditionall requiring either performance or submission to vndergoe the mulct and punishment some substantiall and essentiall which are the fundamentall lawes and orders vpon the performance whereof the good continuance and being of the corporation is grounded which being obeyed the societie is preserued but being broken and violated it is ouerthrowne and destroyed Others are ceremoniall tending onely to order and decencie and rather for ornament then for necessitie Now as the lawgiuers require simple and absolute obedience vnto the former kind namely
about to their graues as certainly though not so speedily For it bringeth cruditie to the stomacke and ach to the head rheumes impostumes gouts consumptions apoplexies whereof men perish and so howsoeuer drunkennesse is not the mother yet it is the grandmother of their death though men are ashamed like vpstarts in our times that it should deriue it pedigree so farre for so base a kinred therfore intitle it after the name of the next parent Neither in truth can there be any cause alleaged that maketh this our age so weak diseased and short liued which beareth greater sway in producing these miserable effects then drunkennesse and intemperance It is true indeede that the world now waxing old and as it were horeheaded cannot generate children of such strength and vigour as it did in the time of youth and full strength and therefore we must needes decline as the world declineth It is true also that the mother earth is infeebled with much bearing and hath her strength much abated with so innumerable child-birthes and being now come to her cold melancholie age cannot bring forth her fruites so full of vertue and strength and so fit for the nourishment of our bodies as shee did in former times but that there should be such a change so suddaine and so extraordinarie and that there should be such great difference in health and strength and long life betweene this our age and that which went next before it can be imputed vnto nothing more then this that now drunkennesse and intemperance is after an extraordinarie manner increased whereby the naturall and vitall heate of men is drowned and extinguished before it bee neere spent like a candle cast into the water before it bee halfe burned If then wee thinke it a fearefull sinne for a man to murther himselfe and by laying violent hands on his owne person to shorten his life then let vs not esteeme drunkennesse as a small offence seeing it produceth the same effects though by other meanes and instruments and bringeth our bodies to the same vntimely death although it bee by a diuers way And these are the temporall euils which the drunkard bringeth vpon himselfe §. Sect. 10. The spirituall euils which drunkennesse bringeth which though they be manifold and grieuous yet are they not to be compared with those spirituall euils into which through a wilfull necessitie hee is plunged euen whilest hee continueth in this life For first by this sinne he excludeth himselfe out of the number of those children who are borne vnto God by regeneration and new birth and is separated from Iesus Christ so as he hath no communion with him nor part in his benefits for those who are regenerate are begotten vnto God by his spirit dwelling in them and where the spirit of God dwelleth there it sheweth it selfe both by mortifying the old man and subduing the lusts of the flesh and by quickening the new man and bringing forth the fruites of the spirit Now gluttonie and drunkennesse are the workes of the old man and speciall fruites of the flesh Gal. 5.21 and 23. as appeareth Gal. 5.21 from the which Gods spirit doth purge and cleanse vs as soone as hee maketh choice of our bodies to be his temples and contrariwise doth adorne vs with sobrietie and temperance as it is vers 23. so that they who liue in drunkennesse are dead in their sinnes they liue not to God as being his children seeing they are destitute of his spirit but they liue to Satan Rom. 8.14 the world and the lusts of their owne flesh and remaine their vassals vnto whom they doe faithfull seruice Rom. 6.16 Neither are they in Iesus Christ seeing they walke not after the spirit but after the flesh they haue not as yet put on Christ seeing they haue not put off drunkennesse for he will not be our garment wherein being clothed we may appeare glorious and righteons in Gods sight before we cast away from vs the filthie ragges of the flesh and therefore the Apostle teacheth vs first to giue a finall farewell to gluttonie and drunkennesse chambering and wantonnes strife and enuying casting them from vs as polluted ragges which are not worth our wearing and then to take vnto vs Iesus Christ and put him on as our wedding garment with the hand of faith Rom. 13.13 14. Rom. 13.13.14 Secondly as this drunkennesse quencheth the spirit §. Sect. 11. Drunkennesse quencheth the gifts of the spirit so it choaketh the gifts thereof and therefore the Apostle teacheth vs that there must be an emptinesse of wine before there can be a fulnes of the spirit Eph. 5.18 Be not drunke with wine wherein there is excesse but be fulfilled with the spirit Eph. 5.18 For the holy Ghost scorneth to be an inmate where drunkennesse is the inhabitant and if we make our bodies with much drinking to become wine caskes the Lord wil neuer thinke them fit vessels to receiue his spirit which is the water of life neither will this wine of the flesh Ioh. 7.38.39 Basil mag Serm. 2. de ieiunio and water of the spirit be euer mingled To this purpose one saith Ebrietas dominum non recipit spiritum Sanctum expellit vt fumus apes abigit sic spirituales gratias crapula reijcit Drunkēnes neither receiueth the Lord nor retaineth his spirit but as smoake driueth away Bees so it expelleth spirituall gifts Another maketh this similitude Our bodies saith he are earthie now as by too much raine the earth is resolued into durt and made vnfit for tillage so our bodies being ouer moistned with excessiue drinking August de vitan ebriet Serm. 231. are altogether vnfitted for the spirituall tillage and so can bring forth no good fruites of holinesse and righteousnesse Yea rather being turned into boggs and marishes they are fit to breed nothing in them but vglie serpents froggs and vermine that is all manner of abominable sinnes and lothsome wickednesse Thirdly §. Sect. 12. Drunkennesse strengtheneth the flesh and the lusts thereof as drunkennesse weakeneth the spirit and the gifts thereof so it strengtheneth the flesh and the lusts thereof Now we know that the flesh and fleshly lusts are our mortall enemies which continually fight against our soules as it is 1. Pet. 2.11 so that the victorie of the flesh is the Christians ouerthrow 1. Pet. 2.11 and the welfare thereof his destruction What follie therefore it it to arme our enemie against our selues and to put in his hand a sword which will pearce our owne hearts What madnesse is it when the enemie is readie to giue a sharpe assault to pull downe the walls of our owne citie and to lay open large breaches whereat he may make a free entrance And yet this follie doe these men commit who pamper the bellie and addict themselues to this sensuall voluptuousnesse as the wise man plainly sheweth Prou. 25.28 Pro. 25.28 A man that refraineth not his appetite
2. The speciall meanes to preserue vs from the sin of drunkennesse let vs set before vs in a generall view the hainousnes thereof and the manifold euils and mischiefes which doe accompanie it of which I haue alreadie spoken as that it is a vice condemned by God and men Christians and Infidels that thereby wee grieuouslie offend God by making our bellies our god by vnfitting and disabling our selues for his seruice by abusing his good creatures which with a plentifull hand hee hath bestowed vpon vs the necessarie vse whereof many better then wee want that thereby we sin in a high degree against our neighbours generally and particularly against the whole Church and common-wealth strangers and familiar acquaintance and most of all against their owne familie that we hereby most grieuously sinne against our selues by making vs vnfit for our callings and for the performance of all good duties by disgracing our profession and bringing our selues into contempt by making our selues the voluntarie slaues of this vice by impouerishing our state and bringing vpon vs want and beggerie by infatuating our vnderstandings and corrupting our wills and affections by deforming disabling weakening and destroying our bodies and bringing our selues to vntimely death by excluding our selues out of the number of Christs members and of those who are regenerate by quenching the gifts of the spirit and strengthening the flesh and the lusts thereof by causing our soules to bee possessed with finall impenitencie which is inseparably accompanied with eternall damnation Let vs also remember that as in it selfe it is most sinfull so also it is a cause of other sinnes and a fruitfull mother of all wickednesse as of the manifold and horrible abuses of the tongue of manie wicked and outragious actions and particularly of those fearefull sinnes of murther and adulterie Let vs also call to minde that as it is the cause of sinne so also of many heauie and grieuous punishments for it maketh a man liable to a fearefull woe and Gods heauie curse it subiecteth his name to infamie and reproch his state to beggerie his bodie to diseases and immature death his soule to senselesse sottishnesse and depriuing the whole man of the ioyes of heauen entreth him into the possession of eternall hellish torments All which being duelie considered may mooue any who hath not onely any dram of religion but euen any naturall reason or but common sense to hate and abhorre leaue and forsake this brutish sinne which being odiously wicked in it selfe is also the cause of so innumerable mischiefes For if those who being diseased with the dropsie will when they are aduised by the wise and faithfull Physition restraine their appetite and refraine from much drinking though by reason of their disease they are continually tormented with an insatiable thirst and that onely to recouer bodilie health and to preserue for a while their temporarie life in the meane time hauing no assurance of attaining vnto their end with all this paines then how much more should those who haue been formerly addicted to this sinne of drunkennesse bridle their appetite and abstaine from excessiue drinking although through their accustomable carousing they haue brought vpon themselues such a necessitie of drinking that it is a torment to forbeare seeing so innumerable euils doe necessarilie accompanie it both in this life and in the life to come which are much more earnestly to bee auoided then many deaths Lastly § Sect. 3. The last means is to auoid the companie of drunkards they who would willingly reclaime themselues from this vice of excessiue drinking must carefully auoide the companie of drunkards And vnto this the wise man perswadeth vs Prou. 23.20 Keepe not companie with drunkards nor with gluttons Prou. 23.20 And the Apostle chargeth vs that if one who is a brother be charged to be a drunkard we should not so much as eate with him 1. Cor. 5.11 1. Cor. 5.11 For if they still haunt this wicked societie after they are recouered of this disease they will easilie through this cōtagious fellowship be againe tainted and fall into a fearefull relapse of their sinne for they will not onely allure them by their example but also draw them with the pretended bond of good fellowship yea vrge and prouoke them with challenges to answere them in their carouses and sometimes with vnkindnes taken and threats of reuenge if they doe refuse and if all this will not mooue them to reenter into their old course they will not sticke after an impudent and impious manner to gibe and scoffe at their new reformation and to lay vpon them the imputation of too austere precisenesse in that they will not follow the practise of their old companions The which motiue although it be of no true force in it selfe yet is there no small strength ministred vnto it by our corruptions for the foiling and ouerthrowing of new conuerts for howsoeuer the wicked are bold in sinne and care not in what companie almost they act their impietie if it bee not within danger of law yet those who haue not receiued a great measure of grace are bashfull and loth to bee seene in any vnaccustomed goodnesse and as if it were some blemish vnto them they are readie to blush if more then ordinarie pietie be laid to their charge or if wicked men doe accuse them of being too religious And thus much I thought good to speake of the sinne of drunkennesse §. Sect. 4. The conclusion of this treatise both to perswade all men to abhorre this vice who are not ouertaken therwith and to disswade those who haue defiled themselues by wallowing in this filthie puddle from persisting in this brutish course The Lord make that which hath been said effectuall to these ends that wee may not only performe the duties of pietie towards him and the duties of righteousnes towards our neighbours but also the duties of temperance and sobrietie toward our selues that so by our Christian liues and conuersation God may bee glorified our brethren edified and we more and more assured of our inheritance amongst Gods Saints in heauen when as we liue as it becommeth his children and seruants here on earth The which grace the God of grace and goodnes vouchsafe vnto vs for his Christs sake to whom with the Father and the holy Spirit be al praise and glorie now and for euermore Amen FINIS A TREATISE AGAINST FORNICATION AND ADVLTERIE WHEREIN IS SHEWED THE hainousnes of these sins the grieuousnes of their punishments and the meanes whereby we may be preserued from them CHAP. I. The sins of the people indanger the Common-wealth AS when the great bodie of the Common-wealth is throughlie purged from the noisome dregs of sinne §. Sect. 1. The sins of the people cause the land to vomit out her inhabitants wherewith it is oppressed and surcharged it sucketh plentifully and as it were with a good appetite Gods liberall gifts and blessings like wholesome food the which
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
of their sinne but the precious blood of the immaculate Lambe Iesus Christ They depriue themselues of all assurance and comfort of Gods blessing vpon their mariage into which they make such a wicked entrance for how can they hope for a good proceeding where the beginning is so wicked and vnlawfull how can they expect that God will build that house whose very foundation is laid in sinne that hee will make them a happie couple who were first ioyned in fornication or cause her to become a vertuous wife vnto him who hath alreadie abused her as his strumpet Againe what greater iniurie can hee offer vnto her whom hee pretendeth chiefly to loue seeing hee exposeth her to the danger of perpetuall infamie and reproch For who hath assured him that he shall liue to solemnize the promised mariage especially seeing the Lord might in his iustice presently inflict death of bodie and soule for his sinne and if hee doe not what doth he but die a fornicatour and leaue her to liue a reputed harlot by her owne desert and others estimation But though it should be granted that he had procured from heauen a lease of his life yet what wrong in the meane time doth hee offer her to whom he pretendeth mariage seeing he maketh her his harlot before he maketh her his wife and spoiling her of her honestie and virginitie maketh her fit to enter into the stewes before he admitteth her into the honourable bed of mariage What iniurie is this to blemish her good name which he should most honour For howsoeuer hee hath by mariage cured the wound which hee hath made in her reputation so as it is not mortall to her credit yet there euer remaineth as it were a running issue of rumour and infamie or at least a foule scarre if euer it come to light in others estimation or if it remaine secret in their owne consciences which will euer after make them more iealous the one of the other Finally he sinneth against the fruite of his owne bodie in that he begetteth it of the seede of fornication imbasing it in his conception and marking it with the stampe of his sinne before it enioyeth the light of the Sunne CHAP. XIIII Of the sinne of Adulterie and the hamousnesse thereof ANd thus haue I intreated of the sinne of fornication §. Sect. 1. Of Adulterie and the kinds thereof which is that sinne of vncleannes that is committed betweene single or vnmarried persons and haue shewed the hainousnesse of it and the grieuousnesse of the punishment which doth accompanie it In the next place I am to speake of the sinne of adulterie which is that vncleannesse that is committed by those that are either married or betrothed for the law of God as deepelie condemneth and as seuerely punisheth the latter as the former as appeareth Deut. 22.22.24 Deut. 22.22.24 In which argument I will obserue the same order which I did in the former shewing first what it is and the kinds thereof the hainousnesse of the sinne and the grieuousnesse of the punishment Adulterie is the defiling of anothers bed with the act of vncleannesse as the name it selfe also signifieth For it is called Adulterium quasi ad alterius thorum accessio The which sinne is of two kinds for either it is single or double adulterie Single adulterie is that vncleannesse which is committed either betweene a married man and a single woman or a married woman with a single man Double when as both the parties are married who defile themselues one with another Concerning the hainousnesse of which sinnes I shall not neede to say much §. Sect. 2. That adultery is an hainous sinne for if the sinne of simple fornication and whoredome bee so wicked and damnable as before I haue shewed then must it necessarilie follow that the sinne of adulterie which is a finne of the same kinde Leuit. 18.20.29 Ier. 7.9 10. Ezech. 22.11 but in a much higher degree of wickednesse is a notorious crime and an horrible abomination as the Scriptures also call it which continually calles and cries at the throne of Gods iustice for fearefull vengeance vpon the offenders And therefore leauing that which hath bin said concerning the greatnesse of the sinne of fornication and the grieuousnesse of the punishment to be applied to this sinne of adulterie but with a great ouermeasure in as much as it farre exceedeth in a higher degree of wickednesse I will content my selfe briefly to adde that which seemeth to bee more peculiar to this crime both in respect of the sinne and the punishment due vnto it First then §. Sect. 3. That the adulterer sinneth against God by violating his holy ordinance the adulterer sinneth in a peculiar manner against God in that he doth in the highest degree violate his owne ordinance of marriage which is most ancient as being instituted of God in Paradise most honourable as challenging the Lord for the first author and solemnizer therof and most holie and pure as being instituted and ordained in the state of innocencie and since the fall appointed as the ordinarie meanes to preserue our bodies and soules in puritie and chastitie vnspotted and vndefiled For whereas the Lord hath ordained that by marriage there should be such a neere communion between the parties conioyned that they shuld be no more two but one flesh in regard wherof a man ought to forsake father and mother that he may cleaue to his wife louing and cherishing her as being a part of himselfe and that to these ends that they may bee preserued from whoredome and all manner of vnlawfull lusts procreate an holy seede and be mutuall comforts one to another the fornicator doth vtterly violate this holy ordinance for he disioyneth those whom God hath conioyned and breaketh the bond of holy marriage by ioyning himselfe with an harlot and becomming one flesh with her hee forsaketh his deere spouse for whose sake he should forsake father and mother and adhereth to a filthie strumpet he loatheth his wife and loueth his whore he defileth his bodie and soule created according to Gods image in holinesse and purity with whoredome and vncleannesse he begetteth an vnholy seede and basterdly brood and becommeth vnto his wife of a chiefe comforter a most grieuous tormentor filling her heart with griefe and iealousie and her face with shame when she seeth her selfe reiected and set at naught Secondly the adulterer sinneth against God §. Sect. 4. 2. He offendeth God by breaking his couenant of marriage by breaking the couenant of the Lord which was made at the solemnizing of their mariage For then they do not only make a mutual contract one with another that they wil faithfully obserue marriage fidelitie and loue betweene themselues but also they make a couenant with God in his presence and in the face of his holy assemblie that they will performe this vow and promise betweene them made and therefore when they violate this holie contract
that both body and soule may be saued And these are the things required in iust and holy anger which if we obserue our anger will be not onely lawfull but also necessary both for the setting forth of the glory of God and also for the good of our selues and of our neighbours CHAP. II. Of vniust Anger ANd so much for the first part of my text Sect. 1. wherein iust anger is commaunded now I am to speake of vniust anger forbidden in the words following but sinne not that is by falling into corrupt and vniust anger Vniust anger condemned as a great sinne Which vicious affection is not onely here condemned but also in other places of the Scripture as in the 31. verse of this Chapter Let all bitternesse Colos 3.8 and anger and wrath and euill speaking bee put away from you with all maliciousnesse So Col. 3.8 Put ye away all these things Gal. 5.20.21 wrath anger maliciousnesse c. and in the 5. Chapter of the Galathians verse 20.21 it is reckoned among the workes of the flesh which who so follow shall not inherit the kingdome of God It is forbidden also in the sixt commaundement vnder the name of murther both be cause it is the chiefe meanes and cause which moueth men therevnto as also because it is the murther of the hart and therfore murther in truth in Gods sight who more respecteth the hart then the hands for a man may be innocent before him though his hands haue slaine his neighbour if his hart haue not consented therevnto as appeareth in the old law where Cities of refuge were appointed for such by the Lords owne commandement but if the hart haue consented and desired any way to violate the person of our neighbor which vniust anger alwaies affecteth though our hands are free from the act we are guiltie of murther in the sight of God And this our Sauiour Christ teacheth vs in the exposition of the sixt commandement Mat. 5.22 Mat. 5.22 Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement By these places it is euident that anger is forbidden condemned as a great sinne and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health The generality of this vice of vniust anger Which that we may performe with so much the more vigilant care Let vs further consider that this vice is generally incident to all by reason of our naturall corruption so that there is none so yong nor any so old none so wise nor any so foolish neither male nor female which do not carry this fire in their bosome therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit and the shield of faith they will be in danger of burning Prou. 6.27 for who can carry fire in his bosome and not be burnt Prou. 6.27 But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof Sect. 2 The violence of this turbulent affection for there is scarce any other affection so strong which it doth not easily subdue Loue is said to be stronger then death Can. 8.6 and yet anger if it be once admitted easily ouercommeth it Can. 8.6 for there was neuer any loue so hartie and entire but anger hath subdued it The Father in his anger forgetteth his loue to his child and the child to his father the husband to his wife the wife to her husband and causeth them in stead of duties of loue to bring forth the fruits of hatred yea it maketh a man to forget the loue of himself as appeareth by those men who to satisfie their anger violently thrust themselues into imminent dangers of death Nay it maketh a man offer raging violence against such a friend as is more deare to him then his own life as it is euident in the example of Alexander who in his anger slew his friend Clitus whō he loued so entirely that he needs would haue reuenged his murther by putting himselfe to a wilfull death As therefore we cannot discerne the heat of the Sunne when we are neare vnto a scorching fire so the heauenly heate of diuine loue is not felt if the furious flame of anger be kindled in our harts Couetousnes also is a most violent and strong vice which nothing almost can vanquish but death and they who are possessed therewith do loue their riches better then their owne liues as we may fee in their example who being depriued of them murther themselues yea they are more deare vnto them then the saluation of their owne soules as may appeare by those who fall into outragious sinnes whereby they plunge their soules headlong into hell that they may get momentarie riches by them also who despise the meanes of their saluation in comparison of a small worldly trifle and yet anger being once admitted doth ouercome couetousnes as it is euident in the example of them who to satisfie their furious anger by the death of their enimie are content to forfeit their goods though they be neuer so couetous besides the double hazard of their liues which they incur both in their priuate quarrell and in satisfying by deserued punishment publike iustice The like also may be said of them who by anger being incited to reuenge are content to spend all their substance by prosecuting wrangling suites in Law of little or no importance to the end they may impouerish him also with whom they are offended and so are content to pull the house vpon their owne heads that they may ouerwhelm another vnder the vvaight of the same ruine Feare also is an affection of no small force and violence for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers and to kill themselues for feare of greater torments and yet anger vanquisheth feare many times causing them who would tremble to see anothers vvound contemne their owne death and so turneth the most cowardly feare into most desperate rage and furious resolution So that other affections lead a man but this drawes him others intice him but this compels him other dazle the sight of reason but this makes it starke blinde other make vs prone vnto euill but this casts vs headlong euen into the gulfe of wickednesse Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous Sect. 3. in regard of vs so generall and in respect of it owne nature so strong violent I purpose to intreat of it at large to the end we may learne the better to preuent it or the more easily to subdue it And to this purpose I will first shew what it is and what are the causes and properties thereof secondly the kindes of it and lastly I will prescribe the preseruatiues and medicines whereby we may cure this vice in our selues or in others For the first The definition of
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
fallen into them For anger casting a mist of perturbation before the sight of reason maketh men vnable to iudge of good or euill right or wrong and whereas reason in it owne nature iudgeth that which is right anger maketh that seeme right which it iudgeth If therefore wee auoide those things most carefully which hurt the eyes or if they bee hurt vse such medicines as are fit to cure them because the eye is the light and guide of the whole bodie with how much more attentiue care ought wee auoide anger that blindeth reason seeing it is the light and guide of the soule which onelie eye of humane direction being put out like Polyphemus wee wander in the desarts of sinne and wickednesse If men abhorre drunkennesse and that worthilie because it maketh them differ from brute beasts onely in shape of the bodie why should they not for the same cause hate this vice of anger which like a burning ague doth so distemper disturbe the mind that while the fit lasteth it vttereth nothing but rauing Secondly §. Sect. 8. 2. Jt inflameth the soule with the heat of surie as anger hurteth the soule by blinding reason so also it doth macerate and vex it by inflaming it with furie for what greater torment can bee imagined then to haue the minde distracted vpon the racke of rage As therefore wee would account him a madde man who with his owne hands should set his house on fire and consume it so alike mad is hee to bee thought who will set his soule on fire with the raging flames of anger wherein it is not onely tormented in this life but also without repentance in the life to come it shall bee tormented euerlastingly because vniust anger is murther in Gods sight as appeareth Matth. 5.12 Matth. 5.22 and murtherers shall not inherite the kingdome of God but haue their portion in the lake which burneth with fire and brimstone which is the second death Reuel 21.8 Reuel 21.8 Seeing therefore anger inflicteth on the soule the wound of sinne and sinne vnlesse it be cured with the soueraigne salue of Christs merit causeth death let vs carefully arme our selues against the violence of this passion and manfully repell this fierie dart with the shield of faith Yea let vs so strongly curbe it in with the raines of reason that no outward iniurie pricke it forward to seeke vniust reuenge For as we would condemne him of follie who when a wrong were offred him by another should in reuenge wound his owne bodie so more foolish is hee to bee esteemed who when another offereth him iniurie doth in seeking cruell and vniust reuenge wound his soule with sin And so much for the euils which anger bringeth to a mans selfe §. Sect. 9. The euils which anger bringeth to our neighbour 1. It ouerthroweth all friendship Now wee are to intreate of the euils which it bringeth to our neighbour First it ouerthroweth that excellent and comfortable vertue to mankind true friendship for there was neuer any friendship so inuiolable which anger if it were admitted hath not violated And hence it is that wise Salomon counselleth vs not to make friendship with an angrie man because he will bee sure to breake it Pro. 22.24 Prou. 22.24 Well therfore may that speech of Inno to Alecto be applied to anger Tu potes vnanimes armare in praelia fratres atque odijs versare domos Virg. Aeneid lib. 7. Thou it is who canst arme most louing brethren one against the other and ouerthrow whole houses and families with contentious discord Secondly §. Sect. 10. 2. It prouoketh men to offer iniurie it prouoketh to offer all indignities and wrongs to a mans neighbour as also to reuenge the smallest iniuries without all proportion For men incensed with anger will wittingly and willingly reuenge those iniuries which haue vnwittingly and vnwillingly been offered for angry words they will giue blowes for blowes wounds and for wounds death And therefore the Wise man saith That anger is cruell and wrath is raging Prou. 27.4 Prou. 27.4 Yea it prouoketh men not onely to reuenge small iniuries but also no iniuries for anger rageth euen against the innocents and that oftentimes because they are innocent and but too vertuous as the furious man imagineth And this is euident in the example of Cains anger against Abel Sauls against Ionathan and Dauid Nebuchadnezzars against the three children Herods against the innocents the Scribes and Pharises against Christ as before I prooued But as anger causeth men to be hurtfull to all others Anger most hurtfull to a mans owne familie so especially to those whom they should most loue cherish and defend that is they who are of a mans owne familie who because they are necessarilie conuersant with them are continnallie subiect and euen exposed to their furie and outrage the wife to their bitter speeches if they doe not worse that is like mad men beate their owne flesh the children to furious and vnreasonable correction the seruants not onelie to reuiling speeches but also to cruell stripes and blowes so that as one saith well we may know an angrie man if wee but looke in the faces of his seruants Plutarch de cohib irac §. Sect. 11. The euils which anger bringeth to common-wealth namely by their scarres and bruises And so much for the priuate euils which accompanie vniust anger Now we are to speake of the publike Vniust anger is the cause of all tumults and vprores seditions and conspiracies massacres and bloodie wars yea the ouerthrow and confusion of all cities and common-wealths It is the cause which inciteth the Magistrate against the subiect and the subiect against the Magistrate the Prince against the people and the people against the Prince kingdome against kingdome and nation against nation and that not onely vpon waightie causes but also vpon trifling occasions For as to make a furious and vnquenchable flame it is not materiall how small the fire is that kindleth it so the matter bee apt to receiue it wherein it is kindled for one coale is enough to burne a whole citie if it fall among flaxe and one sparke if it light in tinder or gunpowder so it mattereth not how small the cause is which inflameth anger for if the minde which receiueth it be subiect to be inflamed it is sufficient to set on fire and consume whole Kingdomes and Common wealths especially if power be correspondent to the violence of the affection Infinite examples might be brought to make this manifest Examples Gen. 34. as of Simeon and Leuie who in their anger put a whole Cittie to the sword though their quarrell were but to one man Of Abimelech Iudg. 9. 1 Sam. 22. Hest 3. who in his fury destroyed all the cittie of Sichem of Saul destroying Nob of Haman who being incensed onely against Mordecay laide a plot for the destruction of the whole nation of the Iewes But I shall
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