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
FOVRE TREATISES TENDING TO DISSWADE ALL CHRISTIANS from foure no lesse hainous then common sinnes namely the abuses of Swearing Drunkennesse Whoredome and Briberie WHEREIN THE GREATNES AND odiousnesse of these vices is discouered and the meanes and remedies which may either preserue or weane men from them are propounded WHEREVNTO IS ANNEXED a Treatise of Anger By IOHN DOVVNAME Batcheler in Diuinitie and Preacher of Gods word ESAY 58.1 Crie aloud spare not lift vp thy voice like a trumpet and shew my people their transgressions and to the house of Iacob their sinnes AT LONDON Imprinted by FELIX KYNGSTON for WILLIAM WELBY and are to be sold at his shop in Pauls Church-yard at the signe of the Greyhound 1609. TO THE RIGHT HONORABLE IOHN LORD HARRINGTON BARON OF EXTON AND TO THE NOBLE AND VERTVous LADIE his wife I. D. wisheth all increase of grace and true honor in this life and eternall happinesse and blessednesse in the life to come IF euer there were a time Right Honourable wherein Gods Ministers should crie aloude Esa 58.1 and lift vp their voice like a trumpet to tell the people of their transgressions and the house of Iacob of their sinnes then surelie it is now in these our daies and in this our land For howsoeuer the light of the Gospell hath for manie yeeres clearelie shined among vs shewing vnto vs the way of righteousnesse in which we walking may attaine vnto happinesse and the manifold by-paths of error and sinne to the end we may auoid them and though we haue had Gods faithfull Ministers sometimes piping vnto vs the sweete tunes of the Gospell to allure vs vnto holie obedience and sometimes thundring out the dreadfull sound of Gods fearefull iudgements due to sinne to restraine vs from running on in wicked courses yet there is little reformation and amendment but rather we are growne from ill to worse and waxe euerie day more secure and sensuall in our sins And because men haue not imbraced and loued Gods truth nor submitted themselues to bee ruled with this scepter of his kingdome therfore many are giuen vp of God to their own filthie lusts and to a reprobate minde and through the hardnesse of their hearts all the meanes of their conuersion and saluation become not only vneffectuall and vnprofitable but rather cause them to bee more obdurate in their sinnes The resplendent light of the Gospell doth make them more blind so as they goe groping in ignorance euen at noone daies the sound of the word and loud cries of Gods Ministers in their eares calling them to repentance doe make them more deafe to all instruction and admonition the comfortable beames of Gods gracious promises shining vpon their hearts doe not supple and soften them but rather make them more hard and obdurate and as the Apostle speaketh 2. Cor. 2.16 the word of God which in it own nature is the sauor of life vnto life becommeth vnto them the sauour of death to their deeper condemnation And as this is the state of all the who haue sold themselues to worke wickednesse and lie frozen in the dregs of their sinnes so euen the better sort who haue giuen their names vnto Christ haue been so intoxicated with the sweete cups of prosperitie and through long rest peace and plentie haue so rusted in their corruptions that it is to be feared they will not recouer their ancient puritie and brightnesse vntill the file of affliction with an heauie hand hath come often ouer them But neither the crying sinnes of those who are notoriouslie wicked nor yet the grosse corruptions of such as make profession of religion doe cause the state of our land to bee so dangerous and almost desperate as the nice wantonnesse of sinne which maketh it impatient of the least touch for howsoeuer it is in it selfe of the most slauish nature yet is it so backed in these times with the numerous multitude of offenders and so countenanced and befriended by men of best qualitie and greatest power that it is growne to be a matter farre more dangerous to reprooue sin then to commit it especiallie when it is cunninglie acted and plainelie reprehended Gods spirituall Chirurgions may indeede in these times make as manie corrasiues as they will but if they loue their peace and life they must take heed that they doe not apply them for patients wounded with the sores of sinne when they admit them to the cure hold the dagger of reuenge in their hands readie to stab them if they but touch them to the quicke And therefore needs must these impatient patients fester in their corruptions to the verie death of bodie and soule seeing they will by no meanes indure to haue their wounds searched Neuerthelesse all this must not daunt and discourage those whom the Lord hath called to the function of the Ministerie from the performing of their dutie but the more dangerous and desperate their state is who are committed to their charge the more earnest and diligent should they shew themselues in seeking their preseruation For they ought to preferre the spirituall health of those who are by God committed to their cure before their owne temporarie life and being appointed the Lords watchmen the more securely the people sleepe in sinne the louder must they crie till they haue awakened them when they see Gods iudgements approching and readie to seaze vpon them Ezech. 33.7.8 otherwise the people shall die in their sinnes but their blood shall be required at the watchmens hands The consideration of which dutie and the intire loue which I beare to my deare countrie hath made me willing whom the Lord hath vouchsafed this great and excellent calling to beate down as much as in me lieth foure capitall sins of this land prophane Swearing beastly Drūkennes filthie Whordome and corrupting Bribery both because they are so odious and abominable in Gods sight that they make our whole countrie liable to his wrath and to stand indangered to the fearefullest of his iudgements and also because I perceiue that they are not in the wane but in the increase and that like fretting cankers they spread further and further in the body of our State so that if those members which are alreadie infected bee not either cured by Gods Ministers or cut off by his lawfull Magistrates it is to be feared that these sores of sinne will grow desperate and past hope of any cure The which my poore labours I desired should offer themselues vnto the publicke view vnder the safe-guard of you honourable patronage being mooued thereunto both by mine owne loue and your fitnesse my loue towards your Honours being chiefely grounded vpon your loue towards God and to his true religion shewed both in your holy profession and Christian practise hath imboldned me to leaue vnto the world this perpetuall testimonie of your worth and my good-will and maketh me beleeue that these my workes shrowded vnder your names shal find with you kind acceptance not vpon
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
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
respect then will it gaine vnto them such authoritie that wee shall neuer bee vrged by swearing to confirme our speeches euery one being readie more to esteeme and credit our honest protestation then the deepe oathes of those who accustome their tongues to vaine swearing The fourth meanes to auoide this sinne of vaine swearing § Sect. 7. The fourth meanes is to auoid the companie of vaine svvearers is to shun the companie of such as much vse it because our corrupt nature is easily infected if we doe but breathe in the contagious aire of sinne And as ciuill men liuing amongst a barbarous people quickly lose the puritie of their owne language and haue their speech corrupted with the barbarismes that are daily sounding in their eares so if being religious we haunt the companie of these cursed Edomites who inure their tongues to blasphemous swearing we shal soone forget to speak the pure language of holy Chanaan and corrupt our speech with vaine and wicked oathes And therefore let no man presume vpon his owne strength and flatter himselfe with a vaine conceit that hee so abhorreth this customable swearing that he is in no danger of being corrupted with it though hee frequent such leud companie For there is little hope we shall long firmely stand in such slippery places first because it is iust with God to withdraw his assisting grace from those who tempt him with their presumption and that they who so loue tentations that they wilfully runne into them should also fall and bee ouercome in the day of triall Secondly because by reason of our corruption wee are prone to fall into any sinne for the seedes of all euill remaining in vs will when they seeme dead and rotten reuiue and sprout vp againe when as they are as it were watred and cherished with the wicked examples and incouragements of prophane companions And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president if it be not extinguished by Gods Spirit And lastly because such companie will euen compell vs with a kind of vrgent necessitie to follow their owne practise by denying to giue credit vnto our words vnlesse an oath be added for confirmation for they who accustome their tongues to vaine swearing will hardly beleeue another man without an oath The fifth meanes to make vs leaue this sin of vaine swearing §. Sect. 8. The fift meanes is to meditate on those iudgements vvhich are inflicted on vaine swearers is often to meditate vpon those fearefull iudgements and punishments which are by the Lord threatned and inflicted vpon impious swearers and blasphemers both in this life and the life to come For generally they lie open to all Gods heauie curses and maledictions the fire of Gods wrath shall consume their houses Zach. 5.3 and the Lord will punish them not with ordinarie punishments but will make their plagues wonderfull Deut. 28.58 not only in themselues but also in their posteritie Manifold experience whereof we haue in the examples both of former times and of our owne daies if wee would but obserue the execution of these heauie iudgements vpon these impious blasphemers some dying with outragious burning in their mouthes as though the flames of hell were there alreadie kindled others with swolne tongues distorted mouthes and hellish blacknesse God shewing the foulenesse of their sinne by the vgly deformitie of their punishment Others who had inured their tongues to sweare by the blood and wounds of Christ at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies Others haue died vttering horrible blasphemies with their last breath and so haue been apprehended by the Iudge as it were with their theft about them and sommoned before his iudgement seate whilest they were executing the very act of treason against Gods glorious Maiestie And for conclusion at the day of iudgement when as they shall be arraigned before his tribunall seate and there indicted for their manifold abusing of his glorious name the Lord hath said that hee will not hold them guiltlesse but they shall for euer beare their fearfull condemnation What follie therefore is it yea what more then franticke madnesse for a man to hazard his bodie and soule which are of more worth vnto him then ten thousand worlds to the suffering of all these fearfull punishments both in this life and in the life to come for a vaine and vnprofitable sinne which bringeth good to neither soule nor bodie as before I haue shewed The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin §. Sect. 9. The last means is feruent prayer is feruent and effectuall prayer wherein we are with the Prophet Dauid instantly to desire the Lord that seeing our negligence and carelesnesse is exceeding great Psal 141.3 it would please him to keepe a strait watch ouer vs and so to rule and ouerrule vs with the good motions and effectuall operation of his holy Spirit that we may make precious account of his holy name and carefully auoid the prophanation thereof by vaine swearing And so our suit tending to the aduancement of Gods glorie and to the furthering of our owne spirituall good Ioh. 16.23 1. Ioh. 3.22 Luk. 11.13 wee shall be sure to obtaine our desire if we aske in faith and shew our earnestnesse to obtaine that wee pray for by our constant and conscionable vse of those meanes of which I haue already spoken CHAP. VIII Of the sinne of Periurie ANd thus much concerning the abuse of an oath by vaine swearing § Sect. 1. VVhat periurie is Now wee are to speake of the abuse thereof by false swearing commonly called periurie where first I will shew what periurie is that we may know it and then the greatnes and hainousnesse of this sinne that wee may auoide it For the first Periurie is nothing else but false swearing Or more fullie It is a knowne or imagined vntruth confirmed by oath ioyned with deceit which was either purposed and intended before the oath was made or resolued on afterwards Whereby it appeareth that two things doe alwaies concurre in periurie first the generall matter thereof which is an vntruth and secondly the forme which giueth being vnto it namely a false oath made with purposed and affected deceit or resolued on afterwards Now vntruth is either logicall or morall Logicall when as wee doe not speake as the thing is or when as our speech agreeth not with the thing Morall vntruth is when as wee doe not speake as wee thinke or when as our speech agreeth not with our minde Of the former wee doe not heere speake neither doth it make periurie but onely when it is ioyned with the second whereas the morall vntruth confirmed with an oath is periurie although it be a logicall truth More plainly if I sweare an vntruth being perswaded that it is true it may bee my oath may
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
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
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
make those who are alreadie merrie mad and franticke It was giuen to cheere the heart and not to oppresse it to comfort the stomacke and not to loade and glut it to worke in vs such a spirituall ioy as should intice vs to praise Gods name in the fruition of his gifts of which our Prophet Hosea speaketh Cap. 2.15 and not such a worldly and carnall ioy as sheweth it selfe in filthie ribauldrie and impious blasphemies In a word the Lord doth bestow vpon vs not onely the competent wages of sufficiēcie but also the extraordinarie vailes of plentie and abundance that thereby we may be incouraged to performe vnto him more faithfull and cheerefull seruice and not that through our abusing them to excesse we should disable our selues for all good duties and be well fitted for the seruice of the diuell Lastly they alleage for the defence of their drunkennesse §. Sect. 8. The 3. excuse that they vse drunkennesse for Physicke that they vse it not for any delight which they take in drinking but as the best remedie prescribed by the learned Physition for the curing of some dangerous diseases to which they are subiect To which I answere that if it be accounted a sottish follie to staunch the bleeding of the finger by wounding of the heart then much more to cure the bodie by destroying of the soule for if drunkennesse be a sinne as all men confesse and if the wages of sinne be death eternall of soule and bodie Rom. 6.23 as the Apostle teacheth vs Rom. 6.23 If finally it make all men who commit it Deut. 27.26 liable to Gods fearefull curse denounced in his law Deut. 27.26 then what madnesse is it wilfully and presumptuously to rush into sinne which is accompanied with eternal destruction of bodie and soule for the recouerie of our bodilie health to hazard the fee-simple of our euerlasting patrimonie for the reparing of our earthlie tabernacles yea the prison of our soules and to venter the losse of eternall happinesse in Gods kingdome for the prolonging of our miserable pilgrimage in this wretched world Besides the Lord hath ordained manie soueraigne meanes and remedies of lawful Physicke vpon the vse whereof we may much more assuredly expect Gods blessing for our recouerie then vpon this euill and sinfull meanes which he hath branded with his curse And therefore when the Physitians receipt is contrarie to the prescript of Gods word let vs reiect it as sent from hell and as one saith Cum turpis est medicma sanari pudeat Let vs rather die of an honest disease then preserue life by a dishonest medicine Others there are §. Sect. 9. The fourth excuse that they are drawne into this sinne by bad companie who not being so impudent as to defend their drunkennesse as lawfull doe yet extenuate and excuse it as light and veniall And first they say that for themselues they haue no liking of this vice but onely are drawne into it somtimes by reason of their companie To which I answere that that is a bad fellowship which brings vs into a league with vice and makes vs to set vertue at vtter defiance that is a wicked knot of friendship which ties vs both to the euil of sinne and the euill of punishment and it will prooue but a sottish dotage in the end if rather then wee will part with wicked companions we will in foolish kindnes accompanie them into hell If therefore our companions delight in sin let not vs delight in them but flee their societie as being the diuels aduocates to solicite vs vnto wickednesse and let vs take heede lest whilest wee labour to maintaine friendship with men we doe not proclaime enmitie against God They are but bad seruants who will keepe companie with their masters enemies and ioyne with them in their leaud courses especially after he hath seriouslie warned them to forsake it but wee professe our selues the seruants of God and hee hath straitly charged vs to leaue the fellowship of wicked worldlings and especially of such as liue in drunkennesse because their fellowship will corrupt vs and allure vs by their example and inticements to the committing of the same sinnes Thus the wise Salomon chargeth vs from God that we should not keepe companie with drunkards and gluttons Prou. 23.20 Pro. 23.20 So the Apostle inioyneth vs that we should not haue any fellowship nor so much as eate with a drunkard 1. Cor. 5.11 1. Cor. 5.11 and that we should haue no fellowship with these vnfruitfull workes of darkenesse or if vnwittingly and vnwillingly we be thrust into any such societie wee must not imitate but reprooue them Eph. 5.11 Eph. 5.11 Secondly they alleage for their excuse §. Sect. 10. The fifth excuse that it is the custome of the countrie that this excessiue drinking is the vsuall custome of the countrie and the common practise of the people where they dwell and therefore they are the rather to be excused if they behaue themselues like other men seeing singularitie would make them odious and bring them to contempt To which I answere that custome not grounded vpon either reason or religion is the worst kinde of barbarous tyrannie that a common fashion dissonant from Gods word is no better then a common sin which bringeth vpon whole nations vniuersall iudgements and therefore we must not ioyne with them in their sinnes if we would be disioyned from them in their punishments That as communitie commendeth that which is good so it aggrauateth that which is euill that Christians must not liue by prophane examples but by Gods holy precepts that we are expresly charged by God not to follow a multitude to doe euill Exod. 23.2 Exod. 23.2 That we must not fashion our selues like vnto the world but labour to finde out Gods will that wee may conforme our liues thereunto Rom. 12.2 Rom. 12.2 That if we will needs liue by example we must propound for our imitation those who are most godlie and religious and not those who are most in number For it is better being with Noah alone in the Arke then to bee in the flourishing assemblies of wicked worldlings to ioyne with righteous Lot then with all Sodome to bee in the small number of Christs little flocke which are to be saued then in the numerous heards of goats which are destinated to destruction Lastly §. Sect. 11.6 Excuse taken from the example of holie men they extenuate their vice of drunkennesse as not deseruing the censure of an hainous sinne seeing the holy Patriarches Noah and Lot fell into it But by the same reason they might as well conclude that murther and adulterie are but small and veniall sinnes because holie Dauid committed them and that it is but a light offence to denie and forsweare Christ our Sauiour because Peter the Apostle was ouertaken with it Yea in truth they may thus excuse idolatrie blasphemie pride couetousnes al other hainous wickednes seeing the
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.
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
better fruites then those that want them and hauing long inioyed the bright sunshine of the Gospell which hath cleerelie discouered the workes of darkenesse wee should walke like children of light and not still remaine in the shadow of death with those vnto whom this light neuer shined vnlesse we will make our condemnation more fearefull then theirs when as our knowledge doth serue for no other vse but to aggrauate our sinne And therefore let vs striue to goe as farre before others in a godlie life as we are aduanced aboue them in Gods spirituall priuiledges labour to keepe our bodies much more pure and vndefiled as from all other sins so especially from these polluting sinnes of whoredome and vncleannesse that we may present them holy and vnblameable at the great day of our Lord Iesus Christ when hee shall come in glorie and power to iudge both quick and dead CHAP. II. What fornication is and of the small account which worldlings make of it THe which that we may the rather do §. Sect. 1. The maine scope of this treatise I thought good to intreate of these sinnes of vncleannes and to shew both the hainousnes of them together with the manifold euils which they bring vpon those who are defiled with them to the end that hereby I may moue all men in a iust detestation of this wickednesse either to abstaine from or to leaue and forsake it and the meanes also whereby those who haue so good a purpose may be furthered and helped in this their holy and Christian resolution Now howsoeuer this sinne of vncleannesse is a monster which hath many heads and an euill tree which spreadeth foorth it selfe into many particular branches of wickednesse yet my purpose is but to speake of two of the chiefe which are the vniuersall poisons of the laud and most common corruptions of the times the sinne of fornication which is committed betweene single persons and the sinne of adulterie betweene maried folkes at least on the one partie Concerning the former §. Sect. 2. What we vnderstand by whoredome in this treatise Fornication is that act of vncleannes which is committed betweene a single man with a single woman Where I doe not take fornication in his strict and proper signification in which it signifieth only whoredome or that vncleannes which is committed with a strumpet or common harlot but in this discourse I vnderstand it largely and generally for all kind of filthinesse which is committed betweene single or vnmaried persons whether it bee the deflouring of virgins which is called stuprum or the ordinarie abuse of the same concubine which is termed concubinatus or the defiling of the bodie with a harlot either maid or widow which being once or seldome acted is called fornication or being commonly practised is called scortation or whore-hunting All which sins of vncleannes haue been from time to time amongst many either defended as lawfull §. Sect. 3. Fornication excused as light and veniall Mitio a pud Terentium in Adelph or excused as light and veniall The Heathens held it as a thing indifferent or if at all yet but a slight fault Non est flagitium mihi crede adolescentulum scortaeri neque potare It is not beleeue me saith one any great fault in a young man to whore and drink c. And hence it is that the Apostles writing to the Heathen conuerts forbid them fornication amongst things indifferent Act. 15.20 not because it was so in it selfe but in their account and estimation And the Apostle Paul writing to the Corinthians who had formerly been exceedingly addicted to this vice thought it necessarie to vse many waightie arguments 1. Cor. 6. to proue the hainousnes of this sinne not onely to disswade them from their former filthie practise but also to confute and conuince them of their old error which euen after their conuersion was not vtterly rooted out of their mindes namely that fornication was a thing lawfull and indifferent And in this grosse error were also the whole sect of the Nicolaitans whom Christ himselfe confuteth in his epistle to the Angell of the Church of Pergamus Apoc. 2.14.15 Apoc. 2.14.15 §. Sect. 4. Papists the greatest fauourers of fornication Neither doe the Papists in our owne times come farre behinde them for as they are chiefe patrons and maintainers of the grossest kinds of spirituall whoredome and idolatrie so are they speciall fauourers and vpholders of corporall fornication excusing it as veniall in their doctrine and approuing it as lawfull in their practise in that they maintaine the common stewes amongst them and doe not punish those at all who doe frequent them Yea and not only their grossest Diuines but their refined schoolemen yea euen their holie Thomas herein sheweth himselfe prophane and vnsound Thom. Aquin. Sum. 2.2 quaest 164. art 2.4 Sentent distinct 32. quaest 2. Ancillam for howsoeuer in some places hee condemneth fornication as a mortall sinne yet elsewhere hee saith that Fornicatio non est multum aggerenda propter maius malum vitandum Fornication must not bee much aggrauated for the auoiding of a greater euill And their caution which in latter times is giuen to their holy shauelings Si non casté tamen cautè If ye cannot liue chastly yet commit your whoredome warily is so stale and common that it stinketh and annoieth all Christendome And this is that cup of carnall fornications §. Sect. 5. The extenuating and tollerating of fornication amongst the Papists much increaseth the Popes kingdome wherewith the great whore of Babylon allureth the Kings and inhabitants of the earth to drinke also of the cup of her spirituall whoredome and as it were the great drag-net whereby she catcheth and captiueth more in her idolatries and superstitions then by almost any other meanes whatsoeuer For euery carnall man is ready and willing to imbrace that religion which fauoureth his sinne and tolerateth his wickednesse suffering him quietly to rest in it without trouble of minde or perplexitie of conscience And therefore when gracelesse men being giuen ouer to their vncleane lusts doe resolue to liue in their filthie whoredomes and whilest they professe our religion cannot so doe with any peace of conscience or quiet of mind because we teach according to Gods truth that this sinne of whoredome is hainous in Gods sight that hee who liueth in sinne is the seruant of sinne and child of death that only he who leaueth and forsaketh his sinne findeth mercie and that there can bee no true repentance and consequently no pardon but where there is an vnfained hatred of sinne a subduing and mortifying of the corruption and a rising againe to newnes of life hence it is that they giue ouer the profession of our religion as giuing vnto them no comfort whilest they continue in their wickednesse and being resolued to runne on in their course of vncleannes they adioyne themselues to the Church of Rome where this sin of
whoredome findeth fauour and countenance both by their doctrine and practise and themselues some securitie and comfort euen whilest they liue in their wickednes For there no more is required of them in their repentance but that they confesse their filthinesse to a more filthie priest and shew for the present some contrition whilest they are in the habit of penitents and make some slight satisfaction at their ghostly fathers appointment whom selfe-guiltines wil not suffer to be ouer seuere towards others as either to fast from flesh certaine daies or to goe on pilgrimage to the shrine of some Saint or to whip their bodies so much as their deuotion moueth them or if they will take a more compendious course they may buy some indulgence or pardon from their holy father the Pope whereby they may haue plenarie remission of all their sinnes and so hauing payed all their old score of wickednes they may now againe begin a new reckoning and with a quiet conscience goe from the Church to the stewes from their ghostly father to their harlot hauing the same meanes for their discharge when as againe they are run in debt Wherein they in liuelie manner resemble the holie harlot described in the Prouerbs Pro. 7.14 who by her deuotions maketh vnto her selfe a cleere passage vnto her fornications and hauing offred her peace oblations and paid her vowes taketh occasion againe to renew her whoredomes and maketh her deuotion an exordium vnto her inciting oration whereby she perswadeth vnto lust or the adulterous woman who hauing eaten her fill and satisfied her appetite with the pleasures of sinne wipeth her mouth and saith I haue not committed iniquitie Pro. 30.20 And as this is the case of the popish crew §. Sect. 6. Fornication too lightly punished among vs. so we may say for our selues that this sinne of fornication and vncleannes is not so discountenanced and suppressed as it ought for howsoeuer the doctrine of our Church is pure and sound shewing the hainousnes of this sinne 1. Cor. 6.9.10 and proouing out of the word of God that they who liue in it can neuer enter into the kingdome of heauen yet too too many are polluted with this wickednes and our lawes are too milde and remisse in punishing so hainous sins and the execution of these lawes too much neglected personall punishments being turned into purse penalties whereby these sinnes which are accounted veniall amongst the Papists are become venall amongst vs. And therefore seeing the sword of iustice is not vnsheathed by the magistrates as it ought for the suppressing of this sinne nor the offenders who should thereby either bee reformed or cut off scarce beaten with the scabberd it behooneth Gods Ministers with so much the greater care and diligence to draw out the sword of the spirit and therewith to giue these sinnes of vncleannes a mortall wound in the consciences of men that so at least they may be reclaimed from this wickednes by a iust hatred of their sinne who are not restrained for feare of punishment and may bee mooued to preserue their bodies in puritie and chastitie when as they behold the vglines of this vice euen whilest they finde themselues most priuiledged from the danger of humane lawes CHAP. III. Generall reasons to disswade all men from fornication TO which purpose let vs in the next place propound some effectuall reasons §. Sect. 1. The first argument taken from Gods commandement which may mooue all to an vnfained hatred of this sin who haue not vtterly cast off all feare of God and loue of their owne happinesse The first argument may bee taken from Gods expresse commandement whereby he hath straitly prohibited these sinnes of vncleannesse both in the old and new testament Generally they are all forbidden in the seuenth commandement Thou shalt not commit adulterie So Deut. 23.17 Deut. 23.17 1. Cor. 6.18 Heb. 12.16 There shall bee no whores of the daughters of Israel neither shall there be a whorekeeper of the sonnes of Israel 1. Cor. 6.18 Flee fornication c. Heb. 12.16 Let there be no fornicator or prophane person as Esau Yea so farre off would the Lord haue all that professe Christianitie from acting of this sinne that he would not haue it once named amongst them Eph. 5.3 Eph. 5.3 But fornication and all vncleannesse or couetousnesse let it not be once named among you as it becommeth Saints And therefore if we would approoue our selues to be Gods seruants wee must rather yeeld obedience vnto his will then to our owne lusts and preferre his commandement vnto whom we are obliged in the manifold bonds of our creation preseruation and redemption before our sinfull pleasures Secondly §. Sect. 2. The second because it is a signe of such a man as God hateth we are to abhorre and flee from this sinne of vncleannes as being an infallible signe and a plaine badge of such a man as God hateth So it is said Pro. 22.14 The mouth of strange women is as a deepe pit he whom the Lord hateth shall fall therin And contrariwise it is a signe of a good man whom God loueth Pro. 22.14 to bee preserued out of the harlots nets and snares as the wise man also telleth vs Eccles 7.28 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands he that is good before God shall bee deliuered from her but the sinner shall be taken by her If therefore Courtiers and all loyall subiects doe carefully auoid the doing of those things in their Princes sight which they are assured will prouoke his wrath Pro. 19.12 and 20.2 and make them odious vnto him because the Kings displeasure is as the the roring of a Lion and he that prouoketh him vnto anger sinneth against his owne soule and on the other side vse all meanes which may giue them assurance of his loue because his fauour is as the dew vpon the grasse which preserueth him from the scorching heat of all inraged enemies and causeth him to grow and florish in all worldly happines then how much more should wee carefully auoide the committing of al sinnes which make the Lord wrathfully displeased with vs whose anger and fierce displeasure is present death of bodie and soule in this world and in the world to come How studiouslie should wee imbrace those holie vertues which will assure vs of his loue seeing his fauour is life yea the life of our life our chiefe comfort whilest wee liue on earth and the principall part of our eternall happinesse in the heauens Thirdly §. Sect. 3. Thirdly we must auoide whoredome as being a fruite of the flesh these sinnes of vncleannesse are to be auoided as being the fruites of the flesh and the most sinfull workes and effects of corrupted nature and therefore the Apostle reckoning vp the workes of the flesh rangeth them in the first rancke as being most readie to
not goe single but by couples into hell §. Sect. 2. Fornicaion in some respects more hainous then either thest or murther Whereby it appeareth that howsoeuer this sinne is but lightly esteemed and turned into a iest amongst wicked men yet in this and some other respects it is worse and more pernicious to our neighbour then either theft or murther and oftentimes more vncomfortable to our owne consciences it exceedeth these euen in theft for the thiefe onely strippeth the bodie but the fornicator spoileth the soule of his chiefe ornaments puritie and chastitie the thiefe taketh away momentanie riches which oftentimes doe the owner little good and sometimes much hurt when as they through abuse become the mammon of iniquitie and furtherances in sinne but the fornicator robbeth his neighbour of Gods graces a good conscience cleannes of heart puritie of body and soule and finally of the assurance of his saluation And so also he exceedeth the murtherer euen in the act of murthering for the murtherer inflicteth deepe wounds in the bodie the which sometimes may be cured and healed by earthly meanes but the fornicator grieuouslie woundeth both his owne soule and the soule of his neighbour which no worldly thing can cure but onely the soueraigne balme of Christ Iesus his precious blood the murtherer whē he hath done his worst doth only kil the body in the meane time he who is killed being a faithfull Christian is neuer the worse because this temporarie death is but a passage into life eternall but the fornicator destroyeth the bodie and soule of his neighbour eternally by drawing him into sinne the wages whereof is euerlasting death vnlesse it bee preuented by hartie and vnfained repentance Rom. 6.23 yea and which is more horrible and vnnaturall he with the same blow also murthereth himselfe The murtherer inflicteth onely the euill of punishment the which poyson the Lord so tempereth with his gifts and graces that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases but the fornicator inflicteth the euill of sinne which without repentance is accompanied with eternall condemnation And in this respect also this sinne of whoredome is most vncomfortable §. Sect. 3. The sinne of vvhoredome most vncomfortable and destitute of all peace of conscience for whereas they who commit other sinnes sinning alone may also repent alone and vpon the assurance of their true conuersion may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour the fornicator euen after himselfe hath repented of his sinne can not but be exceedingly troubled and turmoiled in his mind when as his conscience shall tell him that by his lust and vncleannes he hath brought others through his wicked fellowship into the same sinne and condemnation in which state they still remaine without repentance or at least hee their companion in wickednesse is not assured that they also accompanie him in his true conuersion But as the fornicatour sinneth against his copartner in vncleannes § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled so also against others as namely against his owne and his companions parents and neere friends first because this filthinesse causeth a tainter in the blood and with the staine thereof bringeth some blemish vpon their name though they be innocent of the fault The which so much incensed Iacobs sonnes for the deflouring of their sister because the shame thereof redounded not only to her selfe but to her father and friends for so it is said that they were grieued and very angrie because this villanie was committed in Israel Gen. 34.7 and because Sichem had lien with Iacobs daughter And this was the cause why the high Priests daughter playing the harlot was by the law of God to be burnt with fire because by her whoredome she had polluted her father as it is Leuit. 21.9 Leuit. 21.9 And secondly in that hereby robbing their children or friends of grace vertue and that chiefe ornament of chastitie they also depriue their hearts of all true ioy and sound comfort which they otherwise might haue had of them when as being priuie to their sinne they cannot looke vpon them without shame and blushing nor acknowledge them for their owne vnto others lest they may seeme to haue some interest in their faults So also they sinne grieuously against their owne children begotten in fornication and that before they are borne § Sect. 5. The fornicator sinneth against his owne children begotten in fornication and afterwards for they ingraine them in the deepe die of their sinne which wil neuer be washed out although it may be couered with their vertues and brand them with the infamous marke of bastardie before they breathe the aire They make the poore infant beare the punishment of their sinne euen whilest it selfe is borne in the mothers bellie and before it hath any name giuen it they intitle it to the infamous surname of a base bastard They also rob it of their owne loue not for any faultines in the childe but for the guilt of their owne sinne in which respect whilest it is in the wombe the mother wisheth that it may bee a false conception and abortiue and the father that it may neuer liue to see the Sunne When it is borne they are readie to thinke that when it crieth it proclaimeth their sinne and when it beginneth to speake they blush for shame when they heare themselues called vpon by the sweete names of father and mother because thereby their sinne is called to remembrance And as they do communicate to their poore children the shame and punishment of their faults so also their sinnes and corruptions themselues for they poison them in the bud and the fountaine of generation being defiled with filthie lust and vncleannes polluteth also the streames which issue from it so that it is no rare thing to see such children resemble their parents in their vnchast manners more then in their face and countenance All which iniuries they recompense by shewing themselues more iniurious for as they hated them in the birth so they neglect them commonly in their growth and make amends for their sinfull generation with giuing vnto them loose and prophane education whereby they grow in their corruptions faster then in the stature of their bodie And yet this is not halfe the mischiefe which they do vnto them for besides all this as much as in them lieth they exclude them out of the couenant of grace and blot them out of the number of Gods people and family the which the Lord will haue procreated and increased with a holie seede Matth. 2.15 whereas they remaine polluted being the children of fornication and vncleane seede of vncleane parents 1. Cor. 7.14 And if at all they bee admitted into the outward couenant and receiue the seales thereof it is not for their parents sake if they continue in their sinne
punishment of other sinnes BVt as whoredome is in it selfe a grieuous sin §. Sect. 1. That vvhoredome is in it selfe the punishment of other sinnes and the cause of much other wickednesse so likewise it is accompanied with many grieuous punishments and that both as it is in it selfe a punishment of other sinnes or as it is punished by God with many fearefull iudgements In it selfe it is the punishment of other wickednesse for the harlot as the Wise man saith is like a deepe pit of destruction hee with whom the Lord is angrie namely for their other sinnes shall fall therein as it is Prou. 22.14 and 23.27 So Eccles 7.28 Pro. 22.14 and 23.27 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her By which places is implied that whoredome is like a deepe pit or dungeon into which sinners fall in Gods iust displeasure and the harlot like a strong and mercilesse iaylour which holdeth men in thraldome with whom God is angrie in the chaines of lust out of which they cannot nor desire not to escape Yea in truth the fornicator is in farre worse case then such a miserable captiue for the dungeon taketh away the comfortable light of the Sun and so depriueth him of the vse of bodily sight but fornication blindeth the vnderstanding which is the eie of the soule and taketh away the light of reason as hath been shewed In the dungeon he is stripped of his goods liueth in penurie but by this sin the fornicator strippeth himselfe and like an vnnatural theefe robbeth and spoileth his own state to bestow it vpon harlots til he be brought vnto extreame pouertie Out of the dungeon the captiue cannot escape though hee much desire his libertie out of this lothsome pit he will not escape but remaineth a voluntarie slaue to an odious strumpet and his owne filthie lusts till by death he is brought forth to the bar of Gods iudgemēt to receiue the sentence of eternall condemnation More especiallie whoredome is the punishment of idolatrie §. Sect. 2. VVhoredome is the punishment of idolatrie as it plainly appeareth Rom. 1.23.24 For because the idolatrous Gentiles turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things therefore also God gaue them vp to their harts lusts Rom. 1.23.24 vnto vncleannesse to defile their owne bodies betweene themselues c. So because the Israelites went a whoring after idols therfore the Lord gaue ouer their daughters and spouses to their owne filthie lusts to become harlots and whores and would not restraine them from their whordomes by his fatherlie chastisements Hos 4.12.13 The like experience we haue at this day in the Papists Hos 4.12.13 who because they are the most shamefull idolaters of the whole world therefore being giuen vp of God to their owne vncleannesse they doe also exceede in fornication whoredome and filthie Sodomie as the histories of all times doe plainely testifie and as common fame at this day soundeth their infamie in this behalfe in euery mans eares Secondly §. Sect. 3. VVhoredome is the punishment of the contempt of Gods vvord whoredome is inflicted as a punishment vpon those who are contemners of Gods word and oppose themselues against the Preachers thereof for because men will not suffer themselues to be guided with the light of Gods truth therefore the Lord giueth ouer both them and theirs to be blinded with their owne filthie lusts and to be ouerruled and mislead by their vncleane passions till they fall vnrecouerablie into the sinne of whoredome and because they dishonour the Lord by despising his word hee will cause their wiues and daughters to dishonour them with their fornications and adulterie Of the former we haue an example in the Israelites who when they most contemned Gods word and despised his Prophets did also most exceede in filthie whoredome and in the haters and persecutors of Gods true religion faithfull seruants at this day as namely the Turks Papists and Familists who as they aboue all others contemne the pure and vndefiled word of God so also are they of all other men most stained and defiled with whoredome and all manner of vncleannesse as not onlie Turkie with the large dominions thereof but also Spaine and Italie doe sufficiently testifie and prooue Of the other we haue an example in Amaziah the Priest who because he despised Gods word and opposed against the Prophet Amos had this heauie punishment denounced against him Amos 7.16 Thou saist Amos 7.16 Prophecie not against Israel and speake nothing against the house of Ishak 17. Therefore thus saith the Lord thy wife shall bee an harlot in the citie c. And thus it appeareth that whoredome is the punishment of other sinnes and that no small punishment §. Sect. 4. That whoredome is a fearefull punishment seeing thereby such great sinnes as idolatrie and contempt of religion are punished by the Lord who holdeth some proportion betweene the punishment and the sinne And as it is great in it selfe so in this respect it is more grieuous in that the whoremonger rather esteemeth it his chiefe delight then his punishment and so securely continueth vnder the bondage of it and his other sinnes without sense of smart and consequently without remorse of conscience for when the paine of the punishment exceedeth not the pleasure of the sinne the pleasure doth more delight the malefactors then the punishment doth terrifie them whereof it commeth to passe that hauing a prosperous gale in their opinion to blow them on forwards in their euil courses they are giuen ouer to a reprobate mind and continue in their sinne without griefe or wearinesse CHAP. X. That whoredome is the cause of many grieuous punishments BVt as whoredome is the punishment of other sinnes §. Sect. 1. That God himselfe punisheth whoredome when men winke at it so also it selfe as a grieuous sinne is punished with Gods heauy iudgements And because men who are Gods deputies doe oftentimes winke at it and carelessely passe ouer the due executiō of iustice in the punishment of this sin therefore the Lord oftentimes taketh the cause into his owne hands and proceedeth against these filthy persons not onely as a Iudge and witnesse against them but as the executioner of that iust sentence which himselfe hath pronounced So he saith that he would come neere vnto the Israelites to iudgement and be a swift witnesse against the whoremongers Mal. 3.5 Heb 13.4 Mal. 3.5 and Heb. 13.4 it is said that whoremongers and adulterers God himselfe will iudge Yea so odious is this sinne in the sight of this vpright Iudge that though he bee infinite in mercie yet hee professeth that he could not in his iustice let
maligne his person must bee exposed to all dangers in reuenge of her quarrell That I may say nothing of his continuall hopes feares despaire griefe ielousies quarrels truces wherewith he is no otherwise tormented then if hee were daily vpon a torturing rack sauing that himselfe chuseth his tormentor and voluntarily indureth this hellish punishment In which respect this sinne of vncleannes is by one compared to an infernall fire Hierom. O ignis infernalis luxuria cuius materia gula c. whose matter or nourishment is gluttonie and drunkennesse the flame burning lust the sparkles corrupt speeches and filthie communication the smoke infamie and disgrace the ashes vncleane filthinesse and the end hell torments Neither are base and effeminate men onely subiect to this tyrannical slauerie but euen the most strong and valiant §. Sect. 6. That the most vvise and valiant become slaues to their harlots being first conquered vvith their owne lusts the wisest and best qualified are in no better case when they haue giuen themselues ouer to bee ruled with their filthie affections for to say nothing of the thrice valiant Hercules who hauing vanquished many monsters was afterwards made through the violence of his lusts a base slaue to Omphale and changed his club and lions skinne into a spindle and distaffe receiuing his worke by taske among her maides nor of Sardanapalus the great king of Assyria who was so basely inthralled with his lusts that he vsed to weare womens apparrell and to spinne amongst his harlots the Scriptures themselues doe offer vnto vs two notable examples the one of the strongest the other of the wisest amongst meere men who being first made slaues to their owne lusts were afterwards subiected in the basest thraldome vnto their concubines and harlots The strong Sampson who with the iaw bone of an asse slew a 1000. men was so basely deuoted to the harlot Dalilah that when he was bewitched with her allurements he could not conceale from her his chief secret which imported him no lesse then his life though he had often experience of her treacherie falsehood And Salomon so much admired for his wisedome was so besotted vpon his wiues and concubines that they withdrew his heart from God who had inriched him aboue all other with his gratious benefits and inticed him to ioyne with them in their grosse idolatry So that no strength is able to incounter the violence of these fleshly lusts no wisdome can priuiledge men from being deluded and abused with the cunning wiles of these filthie harlots Thirdlie §. Sect. 7. God punisheth the fornicators bodie vvith lothsome diseases God punisheth the fornicator in his bodie with grieuous sicknesses and lothsome diseases for so wisely hath he ordred it by his wisdome and prouidence that they who who will taste the honie of this sinne shall also feele the sting of punishment for it spendeth the vitall spirits consumeth and extinguisheth the naturall heate and moisture which are the onely preseruers of health strength and life whereof followeth the corruption of the blood dissolution of the sinewes rottennes of the marrow aches in the ioynts cruditie in stomacke paine in the head lamenesse in the limnes gouts palsies and innumerable diseases Besides all which naturall and ordinarie sicknesses and infirmities the Lord hath of late punished this sinne with that most lothsome and desperate disease which is so odious euen to carnall men that all nations are ashamed to owne it whereof it is that it is diuerslie called by diuers people as the Neapolitan Indian and French disease which was neuer heard of in the daies of our ancestours till men in an vnusal manner multiplying their filthie lusts the Lord not much aboue an hundred yeeres-since brought vpon them this vnusuall punishment which is now growne almost as common as the sinne The consideration whereof should mooue all-men whose liues are more deere vnto them then their lusts and whose health and strength is more valued then a short and brutish pleasure to leaue this sin and loath these harlots who in this respect may not vnfitly bee compared to sweete but poysonous potions which delight in the taste but kill in the disgestion or vnto bandogs sauing that these hurt by fighting they by fauning these wound with biting they with kissing and wanton dalliance Or like the Iuie which whilest it seemeth louingly to imbrace the tree adioyning sucketh from it the naturall sap and moisture and so causeth it to rot and perish Lastly §. Sect. 8. God punisheth fornicators in their posteritie as the Lord punisheth this sinne in the fornicators themselues in regard of their owne person so also in respect of their posteritie As sometimes he punisheth them with barrennesse whereby their offpring is vtterly cut off and as it were dried in the spring according to the saying of the Prophet Hos 4.10 They shall commit whoredome and not increase Hos 4.10 Sometimes he visiteth the sinnes of these fornicators in their vncleane issue and pulleth them vp as soone as they begin to take roote because such pernicious weedes are not fit to cumber his Church or common-wealth In which respect Iob calleth whoredome a sire which deuoureth to destruction Iob 31.12 and wholly rooteth out a mans increase With which accordeth the saying of the sonne of Syrach namely that the harlots children shall not take roote nor her branches bring footh fruite Eccles 23.25 And if they liue and continue vpon the earth the Lord commonly giueth them ouer to patrizate and follow the father in his sinnes so as vsually the whorish issue may bee no more easily knowne by resembling their parents in their face and countenance then in their leaud liues and vnchaste conuersation CHAP. XI Of the spirituall punishments which God inflicteth vpon fornicators ANd these are the temporall punishments which are inflicted vpon fornicators §. Sect. 1. God subiecteth fornicators to his fierce vvrath besides which the Lord imposeth vpon them many spirituall iudgements as first he subiecteth them to his wrath and heauie displeasure as the Apostle witnesseth Ephes 5.3.6 where he saith Ephes 5.3.6 that for these sinnes of fornication vncleannesse and such enormous crimes commeth the wrath of God vpon the children of disobedience and therefore it behooueth vs to mortifie these earthly lusts Col. 3.5.6 as he exhorteth vs Col. 3.5.6 that we may not incurre the heauie displeasure of our dread Lord and Soueraigne for if we feare to prouoke against vs the iust wrath of an earthly prince because in the light of his countenance is life Prou. 16.14.15 and 20.2 and his fauour is as a cloud of the latter rame whereas contrariwise the feare of a king is like the roring of a lion and his wrath is as the messengers of death then how much more should wee auoide those sinnes which prouoke the heauie wrath of the king of kings whose voice is like the dreadfull thunder and whose wrath causeth death eternall of
from him to bestow vpon her louers but also in bringing into his familie an adulterous issue who deuoure the fruite of his labours and confusedly diuide his substance and patrimonie amongst his owne children In which respect the adulterie of the wife is more pernicious then of the husband because it is accompanied with more abominable deceit no man being able who hath an harlot to his wife to know his owne children from the children of a stranger whereby hee is compelled to nourish his enemies for feare of destroying his chiefest friends and to giue inheritance to the children of fornication lest otherwise through his ignorance he may perchance disinherit the lawfull fruite of his owne bodie Lastly §. Sect. 6. Adulterers rob their yoke-fellovv of their heart and affection the adulterer or adultresse rob their wife or husband of their most valued right namely their hart affection and the vse of their bodie of which there is by vertue of mariage a communion in respect of one another and a peculiar and incommunicable proprietie in respect of all other persons in the world 1. Cor. 7.4 So the Apostle saith 1. Cor. 7.4 The wife hath not the power of her owne bodie but the husband and likewise the husband hath not the power of his owne bodie but the wife And therefore in adulterie there is also included the grossest and most pernicious kinde of theft seeing married persons liuing in this sinne are not only theeues of goods but man-stealers and theeues of the bodie and person which is of much greater value Thirdly and lastly §. Sect. 7. The adulterer sinneth against his owne familie the adulterer in a peculiar manner sinneth against his owne familie both by vtter neglecting of it all his thoughts endeuours and imployments being wholly taken vp by his harlot so as he hath neither leisure nor pleasure either to spend his time in the honest workes of his calling whereby he may maintaine his charge or with any wise prouidence dispose of that which he alreadie hath whereby he runneth into wilfull beggerie not caring which end goeth forward and maketh all his familie to partake of the fruit of his sinne and feele the like want and miserie And also by bringing Gods iudgements and heauie punishments vpon the whole house for his sinne whereby it is destroyed and brought to nought For this sinne of whoredome is a fire that shall deuoure vnto destruction and which shall roote out all the adulterers increase as Iob speaketh chap. 31.14 Iob 31.14 But as the adulterer sinneth against others §. Sect. 8. That adulterers sinne most grieuouslie against themselues so most grieuously against himselfe in that he not only defileth his bodie and soule with this abominable filthines but also woundeth his conscience with a sinne which as it is in it selfe very hainous so likewise of all other sinnes most vnexcusable seeing the Lord hath not only prouided a remedie against this sin but also hath in mercie granted vnto him the vse and fruition of it namely lawfull mariage For why should hee steale of his neighbour that hath plentie of water in his owne cesterne as the Wise man speaketh Prou. 5.15.19 Why should hee delight himselfe in vnlawfull lusts with a stranger vnto whom God hath giuen a wife in whom hee may reioyce as being neere vnto him euen as a part of himselfe and who may bee vnto him if the fault be not his owne either in his choice or vse as the louing Hinde and pleasant Roe Prou. 5.19 whose breasts may satisfie him at all times and in whose loue he may delight continually Whereby it appeareth that the adulterer is a wilfull theefe who stealeth not vpon necessitie but through curious wantonnesse like a rich miser who hauing plentie of gold at his owne command steales from his neighbour brasse or copper And this is that argument which the holy Ghost vseth to aggrauate the sinne of adulterie farre aboue the sinne of theft Men saith he doe not despise a theefe when he stealeth to satisfie his soule because he is hungrie c. But he that committeth adulterie with a woman he is destitute of vnderstanding he that doth it Prou. 6.30.32 destroyeth his owne soule Prou. 6.30.32 CHAP. XVI Of the punishment of Adulterie ANd thus haue I shewed that adulterie is a grieuous sinne §. Sect. 1. That by the law of God adulterie was pun shed with death The consideration whereof should bee an effectuall argument to restraine all men from falling into it for if euery ordinarie sinne deserueth Gods anger and eternall condemnation then what fierce wrath and deepe condemnation is due vnto them who make no conscience of committing these sinnes which are so capitall and hainous But because many secure worldlings make light account of the heauiest burthen of sinne and care little for prouoking Gods wrath so they may securely enioy their carnall pleasures therefore in the next place I will also shew how fearefully this sinne is punished and that both in this life and the life to come In this life the punishment of adulterie is either ordinarie or extraordinarie The ordinarie punishment which by the law of God is to be inflicted vpon adulterers Leuit. 20.10 is death it selfe as appeareth Leuit. 20.10 The man that committeth adulterie with another mans wife because he hath committed adulterie with his neighbours wife the adulterer and adulteresse shall die the death Deut. 22.22 So Deut. 22.22 If a man be found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife and the wife so thou shalt put away euill from Israel The which law was executed with the greatest seueritie among the people of God by his owne expresse appointment for whereas other crimes were not punished with death vnlesse the party were conuicted by the direct testimonie of two witnesses at the least the Lord permitted the iealous husband to make a speciall triall of his wiues chastitie and honestie and gaue vnto him an extraordinary and most admirable meanes for the conuincing her if she were guiltie of her sinne when no witnesses could bee produced namely that shee should drinke of the cursed water which should not hurt her being innocent but rather should make her fruitfull but if shee were guiltie then vpon the drinking thereof her bellie should swell and her thigh rot and so the woman should be accursed among her people Num. 5.14.15.27.28 Numb 5.14.27 So that rather then the Lord would haue this hainous sinne of adulterie goe vnpunished he would himselfe after this wonderfull manner discouer and punish it Now this punishment of adulterie by death §. Sect. 2. That the punishment of adulterie by death is a law of common equitie seemeth to be not a meere iudiciall law which was proper and peculiar to the common-wealth of Israel but a law of common equity which bindeth and holdeth in subiection all
nations vnto it First because long before the iudiciall law was giuen the same punishment was inflicted vpon adulterrers as appeareth by Iuda his sentence against his daughter in law Thamar Gen. 38.24 namely that because being espoused to his sonne shee had plaied the harlot she should be burnt to death So when Abimilech being a king had no superiour to execute this law vpon him the Lord himselfe threatneth death against him if he abused Sara Abrahams wife Gen. 20.3.7 The same punishment also Abimilech threatneth against any of his people without exception that should touch Isaacs wife Secondly Gen. 26.11 because the Heathens themselues who had not Moses law by the light of nature inflicted the punishment of death vpon adulterers whereby it appeareth that it is not iudiciall but morall and perpetuall seeing it was common to the Iewes and Gentils Ier. 29.22.23 Lucianus Strab. geograph lib. 16. Euseb de praeparat Euangel lib. 6. cap. 8. Alex. ab Alex. lib. 4. cap. 1. Lib. 1. bell Ieth So Nebuchadnezzar caused those two adulterous Prophets Zedechias and Achab to bee burnt with fire as the Prophet foretelleth Ier. 29.22.23 So Saletus Prince of Crotone a citie of Greece enacted a law that adulterers should be burnt to death By Draco his law likewise the same punishment was inflicted vpon the like offenders In like manner this sin was capital among the Arabians as Eusebius recordeth And so also among the Gothes as Procopius writeth Finallie among the Romans adulterie was punished with death both by the twelue tablei and by their law called lex Iulia which was made by Augustustus Cesar Other nations which did not inflict death vpon the adulterers punished them with tortures as bitter as death The Egyptians decreed that the nose of the adultresse should be cut off Diodor. Sic. lib. 1. cap. 6. and that the adulterer should bee beaten with a 1000. stripes almost vnto death Zaleucus King of the Locrenses made a law that the adulterer should lose both his eies which law when his owne sonne transgressed notwithstanding that the people being inclined to pitie would haue had his fault remitted he would not condescend but caused one of his owne Aelian in varia hist lib. 13. and one of his sonnes eies to be pulled out Among the Germans as Cornelius Tacitus recordeth the adultres being stripped naked before her kindred and friends had first her haire cut off and afterwards was beaten with cudgels through the towne by her husband By all which it appeareth §. Sect. 3. An obiection ansvvered that euen by the light of nature adultery in all ages hath bin condemned punished as a capitall crime and consequently that this punishment among the Iewes was not meerely iudiciall but morall and of common equitie Neither is that obiection of any force that our Sauiour Christ refused to condemne the woman taken in adulterie seeing hee came into the world not to execute the office of an earthlie Iudge but of a mediatour who should from God procure the pardon of our sinnes he came not to condemne but to saue and to giue his life a ransome for manie againe whereas our Sauiour asketh the woman if any man had condemned her according to the law in that case prouided it seemeth thereby that if the sentence of death had been lawfully passed against her he would not haue repealed it for he came not to violate the law but to fulfill it §. Sect. 4. That Magistrates ought to punish this sinne of adulterie vvith all seueritie And therefore our Christian Magistrates are to be exhorted that they would not lightly account of this sinne of whoredome which the law of God and the law of nations hath condemned as capitall but that they would enact seuere lawes for the punishment of this sinne which is so abominable vnto God and so pernicious vnto humane societie otherwise the guilt thereof will lie heauie vpon the land and prouoke the Lord in his iust displeasure Deut. 22.22 Ezech. 22.11 not only to punish them and the whole country for their negligence and remisnesse but also to take vengeance of the offenders himselfe by his extraordinarie iudgements when ordinarie punishments are not inflicted For when Magistrates neglect their dutie in punishing this sinne then the Lord will take the sword of iustice into his owne hand according to that Heb. 13.4 Heb. 13.4 Mal. 3.5 Whoremongers and adulterers God will iudge So he saith Mal. 3.5 that himselfe would come neere vnto the people of Iuda in iudgement and would be a swife witnesse against the adulterers and Ier. 5.7.8.9 Ier. 5.7.8 he professeth that in his instice he could not spare them who were guiltie of this sinne of whoredome but would visit them and be auenged on them for this and such other abominations As therefore it is impossible for a man to take fire into his bosome or to walke vpon the hot coales and not be burnt so impossible is it that a man should defile his neighbours wife and be acquitted of the Lord as innocent as the Wise man telleth vs Prou. 6.27.29 Prou. 6.27.29 Now the punishments which the Lord vsually inflicteth vpon adulterers in this life §. Sect. 5. God punisheth adulterie by the lavv of requitall are not only the same which hee inflicteth vpon fornicators of which I haue alreadie spoken as pouertie infamie slauerie to their lusts and harlots lothsome diseases impenitencie and such like the which the Lord encreaseth according to the rule of his iustice in a due proportion to their sinne and causeth them to light much more heauily vpon the adulterer then vpon the fornicator in as much as hee much more hainouslie offendeth but also with some peculiar punishments which are more proper to this sinne As first hee punisheth adulterie by the law of requitall and as they defile other mens wiues so hee suffereth other men to abuse theirs with the like filthines and vncleannesse And this is that punishment which the Lord threatned against Dauid 2. Sam. 12.11 and 16.22 and afterwards inflicted vpon him for his adulterie with Vriahs wife 2. Sam. 12.11 Thus saith the Lord Behold I will raise vp euill against thee out of thine owne house and will take thy wiues before thine eies and giue them vnto thine neighbour and he shall lie with thy wiues in the sight of this sunne The which was accordingly executed as appeareth 2. Sam. 16.22 And this iudgement Iob to approoue his innocencie in this behalfe imprecateth against himselfe if he had at anie time polluted himselfe and his neighbours wife with this sin Iob 31.9.10 Iob 31.9.10 If mine heart hath been deceiued with a woman or if I haue laid waite at the doore of my neighbour let my wife grinde vnto another man and let other men bow downe vpon her Secondly §. Sect. 6. God punisheth adulterie with his heauie curse Gal. 3.10 the Lord punisheth this hainous sinne with his
heauie curse and malediction for howsoeuer the curse of the law belongeth generally to all transgressors yet in some speciall manner it is denounced against this sinne of Adulterie and therefore the Prophet foretelleth that when they of the captiuitie of Iudah should take vp a fearefull curse against any it should bee in this forme that the Lord would make them like vnto Zedechiah and like Ahab two notable adulterers as appeareth Ier. 29.22 Ier. 29.22 So the Lord saith in his law that when the adulteres had drunke the cursed water is shuld be turned into bitternesse and cause her bellie to swell and her thighe to rot and the woman should be accursed among her people as it is Numb 5.27 Numb 5.27 §. Sect. 7. The punishment of adulterie in the life to come But showeuer the Lord to shew the riches of his mercie to all repentant sinners and to make the impenitent much more vnexcusable doth sometimes forbeare to inflict these punishments vpon adulterers in this life yet will hee most surely and most seuerely punish them in the life to come For if fornicators shall be depriued of the ioyes of heauen and haue their portion in hell fire euen in the lake which burneth with fire and brimstone as before I haue shewed then surely the adulterers whose sinne is much more vnexcusable and hainous shall be plunged into a farre deeper degree of condemnation and be much more exquisitely tormented in those hellish torments And these are those intollerable and eternall punishments which are in so many places of the holy Scriptures denounced against adulterers some whereof I will annex that who so wil may search and examine them 1. Cor. 6.9.10 Gal. 5.19.21 Ephes 5.5 Apoc. 21.8 and 22.15 CHAP. XVII Of the meanes whereby we may be preserued from whoredome ANd thus haue I spoken of the sinnes of vncleannesse §. Sect. 1. The first means is to reclaime our willes from vncleannesse by considering euils which the doe accompanie it both of fornication which is that filthinesse that is committed betweene single persons and of adulterie which is committed betweene married folkes and haue prooued that they are not only hainous sins but also that they are attented vpon with innumerable mischiefes and punished with fearefull punishments both in this life and the life to come Now in the last place I will set downe some meanes whereby wee may be the better inabled to preserue our bodies in puritie and chastitie and bee either restrained or reclaimed from whoredome and vncleannesse The which meanes are either common preseruatiues from all manner of filthie lusts or more proper remedies against adulterie Concerning the former if we would be preserued from whoredome and all manner of filthinesse it behooueth vs first to reclaime our willes and to worke in our hearts and affections an vtter hatred and detestation of this sin so as we may desire nothing more then to be preserued from it if we be yet innocent or at least may be reclaimed if we haue offended For as it is in vaine to prescribe good medicines to such a patient as being in loue with his diseases will not receiue them so it is in vaine to thinke of meanes to preserue vs from sinne if wee still haue a liking of it or of remedies to cure our spiritual diseases if we be not come to an earnest desire and hearty resolution to part with them To this purpose therefore let vs in the first place often meditate with our selues of that which hath been alreadie spoken both concerning the hainousnes of the sinne and the greatnesse of the punishment As for example that it is in a high degree a notorious breach of Gods commandement the transgression whereof is accompanied with a fearefull curse that is is a badge of such an one as God hateth and a notable fruite of the flesh in which whosoeuer liue shall die eternally That he who committeth it grieuouslie sinneth against God his neighbour and himselfe and that in manie respects as hath been shewed That it is a cause also of many other sinnes the least wherof deserueth eternall death That howsoeuer carnall men make it their idoll and chiefe delight yet in truth it is a fearefull punishment of diuers other grieuous sinnes That it selfe also hath many fearefull punishments attending vpon it for it ruineth a mans estate it exposeth his name to infamie and reproch it maketh him a slaue to his owne filthie lusts and a vassall to an odious strumpet it infatuateth the mind and bridgeth vpon the bodie lothsome diseases and vntimely death it subiecteth a man to Gods fearce wrath and causeth impenitencie and hardnesse of heart it setteth the offender vpon a continuall racke and haunteth him like a hellish furie and in a word it dispossesseth him of the ioyes of heauen and casteth him headlong into the lake which burneth with fire and brimstone And if hauing put into the one skole these manifold euils of sinne and punishment we also put into the other the pleasure and profit of this sinne and consider with our selues how that we vndergoe all these mischiefes for the satisfying of our brutish lusts and for the inioying of a vaine short and beastly pleasure it is not possible if wee be not altogether blockish and void of common sense but that we should hate and abhorre this sinne and earnestly labour in the vse of all good meanes whereby we may bee preserued and deliuered from it Now these meanes which may bee vsed for this purpose are manifold §. Sect. 2. The second meanes is to purifie our hearts from filthinesse first wee must labour to purge and purifie our hearts from vncleane lusts as being the verie fountaines of all filthinesse and pollution and to withstand to the vttermost of our power the first motions and inclinations which draw vs vnto this sinne For as Christians ought to bee so farre off from committing these works of darkenes that they should not so much as take their names into their mouthes as the Apostle telleth vs so also they should not giue them the least intertainement into their hearts but as soone as the tentation or motion vnto vncleannes is cast into their mind they are at the first to reiect it as abominable and not to reuolue it in their thoughts nor to fight with these vncleane lusts as it were at handi-blowes but rather by skilfull shunning and auoiding of them For if we suffer them to rest any while in our hearts they will be able to make a strong partie of our owne corruptions and the longer they are retained the more hardly they will be repelled To this purpose Ambrose speaketh Quum alijs vitijs potest exspectari conflictus 1. Cor. 6.18 hanc fugite quia non potest aliter melius vinci Whereas saith he in some other vices wee may abide a conflict wee are to flie from these sins of vncleannesse as being the best meanes to get the victorie ouer them In
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
not neede to stand vpon it seeing not onely the booke of God but also auncient histories yea euen our owne Chronicles and daily experience doe make this but too euident You see then the manifold euils which waite vpon this raging disease of the minde vniust anger for it is not onely a deadly impostume breaking out in our selues but also an infectious and contagious plague which destroyeth whole peoples and common wealths With how great care therefore should wee vse all good meanes and wholesome remedies to preuent or cure such a dangerous disease CHAP. VII The remedyes of vniust Anger THe remedies against anger are of two sorts first Sect. 1. those which cure anger in our selues secondly those which cure it in others and they both are of two kindes first such as preuent anger and preserue vs from falling into it secondly such as free vs from it after it hath taken place For anger is a disease of the minde as therefore wise Phisitions thinke it the better safer course to preserue health and preuent sicknesse then to remoue the disease after it hath taken possession of the body We must first seek to preuent anger Sen. epi. 119 so the best course in ministring spirituall Phisick is to preserue the soule from vice rather then to purge it away after it hath infected it for Vitia facilius repelluntur quam expelluntur Vices are more easily kept from entrance then thrust out after they are entred for as the common prouerbe is there are but twelue points in the law and possession is as good as eleauen of them If therefore anger haue gotten possession we shall hardly dispossesse it It is our soules mortall enimie as therefore we first seeke to keepe the enimie from entring the frontires of our country but if hee be entred as soone as we can to expell him so we must first endeauour to repel anger by stopping the passages of our harts that it may haue no entrance but if it haue taken place quickly to expell and remoue it For if we suffer it to fortifie it selfe it will grow so strong and violent that we shall be vnable to dislodge it And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault that the enimie when he approcheth the wals may not take them vnprouided so if we will repell anger when it commeth wee are to fortifie and arme our selues against it before it comes for if it take vs vnprouided it will easily make entrance and more easily ouercome vs. Let vs therfore first of all endeuour to vse all good means by which we may preuent anger for if it haue once gotten hold of vs it will easily plunge vs headlong into violence and fury whereas we may with greater facillity preuent the danger before we fall into it For as experience teacheth vs a man may easily contayne himselfe from running downe the hill while hee is on the toppe but after he is entred into a full race hee cannot stay himselfe before he commeth to the bottome so it is more easie for any to abstaine from running into anger then to containe himselfe when he is in the race from falling into the bottome of fury Let vs then see the meanes how to preuent anger Sect. 2 The meanes to preuent vniust anger the first remedy is by taking away the causes therof for sublatâ causâ tollitur effectum The causes thereof are to be remoued 1 Selfe-loue The cause being taken away the effect ceaseth The first cause of anger is selfe loue if therefore wee would not fall into anger we must labour to bannish selfe loue and to follow the rule of charitie Loue our neighbours as our selues and doe nothing vnto them which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger let vs set our selues in the place of him with whom we are angry and consider how we would desire to be vsed if we had so offended and in like manner are we to behaue our selues towards him So shall we not aggrauate those iniuries which are offered vs and extenuate those which we offer others so shall we not haue our iudgement ouer-ballanced with an vnequall affection so shall wee not bee incensed for suffering that which wee haue often offered The second cause of anger is pride and hautinesse of spirit if therefore we would not fall into anger Sect. 3. 2 Pride we are to subdue pride and labour for the contrary grace of humilitie For they who would bee meeke with our Sauiour Christ must also learne of him the lesson of true humilitie Math. 11.29 Learne of me for I am meeke and lowly of hart Mat. 11.29 If we would lay aside that arrogant conceit which we haue of our selues and the ouerweening opinion of our owne excellencies if we would consider with Abraham that we are but dust and ashes and with Dauid Gen. 18.17 Psal 22.6 Iob. 17.14 that wee are wormes and no men or if we would in sincerity of hart say with Iob Vnto corruption thou art my father and vnto the worme thou art my mother and my sister If wee would but remember that by our sinnes committed against God and our neighbour we haue deserued not onely contumelies and wrongs but also eternall death of body and soule we would not so easely bee prouoked to anger vpon euery trifting occasion nor thinke it any great disparagement to endure lesser iniuries seeing we haue deserued farre greater The third cause is Couetousnesse Sect. 4. 3 Couetousnes which vice wee must banish out of our hearts if we would not be ouercome with vniust anger so shall wee not gape after great preferments nor expect much and consequently we shall not be disturbed with vnquietnesse nor incensed with anger when vvee come short of our hopes So shall we not intermeddle with euery domesticall trifle but commit some thing to the care of Seruants some thing to Children and most of all to the Wife who is a ioynt gouernour in this little common wealth And if any thing miscarry vnder any of their hands we will not so much looke to the meanes as to the supreame cause the prouidence of God considering that if he build not the house they labour in vaine that build it if he blesse not their labours they cannot prosper Psal 127.1 The fourth cause is luxuriousnesse and curious nicenesse Sect. 5. 4. Luxurious nicenesse if therefore we would subdue anger we must subdue this vice also and labour to attaine vnto decent homelines the Nurse of good hospitality and the preseruer of peace and quietnesse for if with our first parents Adam and Eue we were clothed with skinnes that is with meane attyre wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments if with them wee did feed vpon roots and hearbs we would not eate with surfetted
My heauenly father correcteth me for my good and amendment I will not therefore bee angry with the rod wherewith I am beate but rather looke to the hand which inflicteth the chastisement and I will say with Dauid Psa 139.10 Psal 139.10 I am dumbe and doe not open my mouth because thou doest it Otherwise I should commit as great folly as he who is angry with the staffe wherewith he is beaten and neuer regardeth the smiter and shew my selfe as mad as the dogge who looketh not to the caster but wreaketh his anger by biting the stone Secondly Sect. 2. Our iniuries receiued lesse then our sinnes haue deserued we are to consider that the iniuries which we haue receiued are much lesse then by our sinnes wee haue deserued for they are but light or if not light yet momentary but our sinnes haue deserued infinite and eternall punishments If therefore the Lord vse these earthly rods to correct our sinnes wee are rather to admire his mercy then to be angry at so gentle chastizement let vs therefore looke vpon our sinnes and not vpon our punishment and so shall we patiently beare the iniury offered as sent from God because in respect of him it is no iniury and not as it is inflicted by man and bee ready to follow the example of Dauid who when hee was iniuriously abused by Shemei was not prouoked by anger to take reuenge because he looked not vpon Shemei 1 Sam. 16.10.11 Sect. 3. 3. Meanes to meditate on Christs passion as being but the instrument but vpon God who was the author 2 Sam. 16.10.11 The third meanes to subdue anger by arming vs with patience is to call continually to remembrance the bitter passion and sufferings of Christ for our sinnes For if wee consider how patiently he indured scoffes and reproaches rayling and reuiling buffeting and scourging yea death it selfe and the anger of God more grieuous then death not for any demerit of his but for our sakes we may easily suffer such small iniuries as are offered vnto vs by men Mat. 5.39 Num. 21.8 at our sauiour Christs request seeing vve haue deserued far greater As therefore those vvhich vvere slung vvith the fiery serpents vvere healed if they did looke vp to the brasen serpent vvhich vvas erected to this end so if this fiery serpent of vniust anger haue stung vs and the burning poyson thereof hath inflamed vs let vs cast the eyes of our soules vpon the true brasen serpent our sauiour Christ hanging vpon the crosse and suffering the vvrath of God due to our sinnes and so the heate of our vvrath and anger vvill soone be cured and cooled The fourth meanes to vvorke patience and repell anger Sect. 4 4 The necessity of this duty is to consider the necessitie hereof for if the loue of our brethren be not of more force to restraine vs from reuenge then anger to prouoke vs thereunto vve can haue no assurance that we are the Children of God 1 Iohn 3.10 1 Iohn 3.10 15 In this are the children of God knowne and the children of the diuell whosoeuer doth not righteousnesse is not of God neyther he that loueth not his brother So Verse 15. Whosoeuer hateth his brother is a man-slayer and no man-slayer hath eternall life abiding in him But some vvill say though I am rashly angry yet may I loue my brother I answer vvith the Apostle 1 Cor 1.3.4.7 1 Cor. 13.4.7 that loue both suffereth long and suffereth all things and therefore they want this loue vvho vvill suffer nothing and be prouoked euery minute nay he saith expresly in the fift verse that loue is not prouoked to anger that is to rash and vniust anger and therefore they are destitute of loue vvho are so easily prouoked Secondly it is most necessary to subdue anger because vvhile vve remaine therein vve can haue no assurance that our prayers are acceptably heard of God not onely because vve pray so to be forgiuen as we forgiue and therefore if we retaine our anger towards our brethren vve pray that God will retaine his towards vs but also because our Sauiour expresly telleth vs That if we doe not remit men their trespasses our heauenly Father will not forgiue vs our sinnes Mat. 6.15 Mat. 6.15 And that with what measure we mete vnto others it shall be measured vnto vs again Mat. 7.2 Mat. 7.2 Let vs remember the parable of the seruant vvho being forgiuen ten thousand talents and after exacting with all crueltie of his fellow seruant an hundred pence vvas cast into the prison of vtter darkenes Mat. 18.23 Mat. 18.23 Mat. 18.23 Whereby thus much is vnderstood that if vve vvill not forgiue iniuries to our brethren seeing the Lord hath forgiuen our infinite hainous sinnes we shall be vsed like that mercilesse and cruell seruant And therefore let vs follow the counsell of the Apostle Ephes 4.32 Eph. 4.32 Be curteous one to another and tender hearted freely forgiuing one another euen as God for Christs sake freely forgaue you And so much for the necessity of this duty The fift meanes to arme vs with patience against the assaults of anger Sect. 5. The examples of patience in others is that we propound vnto our selues the examples of others for the looking vpon greene coulour is not more soueraigne for those who are troubled with inflamation of the eyes then the beholding of the clemency and patience of others is for those whose hearts are inflamed with anger First therefore let vs set before vs the example of God himselfe who is mercifull gratious and slow to anger Exod. 34.6 as himselfe describeth himselfe Exod. 34.6 And hereof the Prophet Dauid tasted by often experience and therfore he saith likewise Psal 103.8 9 Psal 103.8 The Lord is full of compassion and mercy slow to anger and of great kindnesse And as he is not easily prouoked to anger so being prouoked his anger lasteth not long for he will not alway chide nor keepe his anger for euer as it is verse 9. Nay no sooner can wee knock at the gate of his mercy but he is ready to open as he hath promised Mat. 7.7 Mat. 7.7 If therefore we would resemble our heauenly father and so approue our selues to be his children we must learne to imitate his patience and long suffering Secondly we are to propound vnto vs the example of our Sauiour Christ the liuely character and expresse image of his father Mat. 11.29 as he exhorteth vs. Mat. 11.29 Learne of me for I am meeke and lowly of hart and you shall finde rest to your soules 1 Pet. 2.22 What this meeknesse was Peter telleth vs. 1 Peter 2.22 Though he were free from sinne and had no guile found in his mouth yet when he was reuiled he reuiled not againe and when he suffered he threatned not Though in respect of his infinite power he was able not onely to haue threatned but
also to haue vtterly destroyed his enimies If therfore Christ was so milde and patient who vvas free from sinne surely much more should we be if it were possible who by our sinnes haue deserued the greatest iniuries yea eternall death But if these examples be too high for our imitation let vs cast the eyes of our mindes vpon the patience and long suffering of our fellow brethren As of Abraham vvho when iust cause of offence was offered by Lot and his shepheards was rather content to part from his right then hee would haue any discord and dissention Gen. 13.8 Gen. 23.8 Of Moses who then was ready to pray for the people when they were ready to stone him Exod. 17.4.11 Exod. 17.4.11 Of Dauid who hauing reuenge in his owne hand when he was prouoked by the outragious iniuries of Shemei did notwithstanding containe himselfe 2 Sam. 16.10 and of Stephen 2 Sam. 16.10 who when the stones flew about his eares prayed for his enimies that threw them at him Acts 7.60 Acts. 7.60 The example of others being in their fury Or if these examples will not moue vs to the loue of mildnes and patience let vs set before our eyes those men which are subiect to the fury of anger and so shall wee easily discerne in others what an vgly and brutish vice it is in our selues One saith Sen. lib. 2. de ira cap. 36. that if an angry man would looke himselfe in a glasse in the middest of his fury hee would appeare so horrible in his owne sight that it would be a notable means to worke an hatred in his heart of so deformed a vice but for as much as angry men will hardly bee brought to this while they continue in their rage or if they could they haue somewhat relented already and so the coppy of their countenance is chaunged or though it were not the fury of their affection so cloudeth the iudgement of reason that they thinke all things become them which they doe in their passion Let vs therefore follow the example of the Spartanes who would cause their children to looke vpon their Hellots and slaues when they were drunken that they might bee brought into detestation of so vggly a vice when they beheld the beastlinesse thereof in others So let vs set before our eyes other men while they be in their furie and consider how it deformeth the body and disableth the minde the lamentable tragedies which it acteth and follies which it committeth and the vggly deformitie ioyned with brutish folly must needes moue vs to hate so foule a vice The sixt meanes Sect. 6. 6 To abstaine from multitude of businesse is to abstayne from multitude of businesse because not onely the minde is distracted and disturbed therwith so made a fit Inne for anger to lodge in but also because in such aboundance of businesse some things of necessity will miscarry among such a multitude of Irons some will burne and so inflame the minde to anger The seaueth meanes Sect. 7. 7. To abstaine from contentious controuersies is to auoide contentious controuersies for facilius est a certamine abstinere quam abducere howsoeuer it bee very easie to abstaine from them before they are begunne yet after a man is entred into them he cannot easilie giue them ouer Because he thinketh that it will derogate from his wit and iudgement Seneca lib. 3. de ira cap. 8. if he be forced to yeeld though it be to a truth and besides men naturally desire to bring others to be of their opinion and therefore they will vse great earnestnesse to perswade and oftentimes burst out into anger and furie if they cannot obtayne their desire The eight meanes Sect. 8. 8. To auoyde the company of chollerick men to preuent anger is to auoyde the company of those who are angry and chollericke because men will easily be infected with their contagion And this Salomon teacheth vs. Pro. 22.24 Make no friendship with an angry man Prou. 22.24 neither goe with the furious man least thou learne his wayes and receiue destruction to thy soule And also because they are likely to be prouoked by them and to receiue the heat of their flame For as one sticke of wood being set on fire doth kindle that also which is next vnto it So one man being inflamed with anger inflameth them also who are neere about him with his prouocations Lastly Sect. 9. 9. To bridle anger for a day those who finde themselues by nature prone to anger are to labour and as it were to vow vvith themselues that they will containe their furie for one day whatsoeuer occasion shall be offered and after that another and a third and so by little and little they shall attaine vnto an habit of patience and custome will alter nature CHAP. IX The remedies to expell or bridle Anger ANd so much for those meanes and remedies Sect. 1. whereby we may preuent and repell anger before we fall into it Now in the next place I will set downe how we are to behaue our selues after that anger hath made an entrance and taken place in vs. And this the Apostle teacheth vs in the restraint Let not the Sunne goe downe on your wrath That is if through infirmitie ye fall into vniust anger yet continue not in it but rather abandon this corrupt affection with all possible speede So that our anger must not sleepe with vs and after we awake awake also wee must not vse it like our garments lay it aside ouernight with a purpose to take it againe the next day but rather wee are to put it off like the old man with full resolution neuer againe to entertaine or assume it or like some polluted ragges which are not vvorth the vvearing And this must wee doe not once or twise but if euery day vvith the Sunne anger arise in our harts vvee are euery day to dislodge and expell it before the Sunne going downe And as the night doth coole the heat which in the day time the Sunne hath made so must it also quench the flames of anger kindled in our harts And not without great reason hee requireth that before night commeth we abandon anger The danger of anger retained for otherwise wee shall giue place to the diuels tentations as hee intimateth in the words following for hauing exhorted vs not to let the Sun goe downe on our wrath he presently addeth neither giue place to the Diuell Noting thereby that they who doe not onely entertaine anger in the day but also lodge it in the night doe thereby lay themselues open to the fiery darts of Sathan 1 Pet. 5.8 For he continually goeth about like a roaring Lyon seeking whom he may deuoure And vvhen he findeth such as haue retained anger euen in their beds thinking them a fit pray he approcheth and vvith his bellowes of fury he more inflameth the fire of anger till it blazeth