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
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
so should they go no further thē they haue ciuill policie for their guide Heathen Magistrates for their examples and consequently bring vpon their religion the imputation of a meere policie as being both inlarged and bounded with the same libertie and limits but also by shewing the like care and zeale in suppressing and punishing those sinnes of impietie against the first table which are directly committed against the Maiestie of God himselfe of which nature is idolatrie and superstition vaine swearing cursing and periurie prophanation of Gods Sabbaths and such like And so shall they moue the Lord in mercie to look vpon vs to put vp his sword of vengeance which hath been long drawne against vs and to pull backe his punishing hand which a great while hath lien heauie vpon our land by vnusuall sicknesse pestilence and famine and contrariwise to stretch foorth his hand of mercie and goodnesse whereby his blessings and bountifull benefits shall be not only continued but also inlarged and increased both vnto vs and our posteritie So also shall they gather vnto themselues certaine assurance 1. Sam. 2.30 that thus seeking the aduancement of Gods glory the Lord will also honour them and make their name glorious in the sight of the people vnto all posteritie and also that ruling for God in this life they shall raigne with him in euerlasting glorie in the life to come The which mercie the Lord our God vouchsafe for his Sonne our Sauiour Iesus Christ his sake to whom with the holy Spirit three persons and one God infinite in all perfection be ascribed all honour and glorie both now and euermore Amen FINIS A DISSWASION FROM THE SIN OF DRVNKENNES CHAP. I. The occasion of this Treatise AMong many other the excellent gifts §. Sect. 1. Godly discretion necessarie in a good Minister which are required in Gods Ministers to make them compleate and fit for the worke of their Ministerie I haue alwaies thought that spirituall iudgement and discretion deserueth to bee placed in the formost ranke as being an ornament of rare excellencie to beautifie all the rest and as it were Lord high Marshall in the field of vertue which marshalleth and rangeth all other vertues and graces in their fit places so as they may bee most seruiceable vnto the great Commander the Lord of hosts and most profitable for the Church Hereby the man of God being inabled by other gifts and graces as learning zeale pietie and the rest for the worke of the Ministerie is fitted to vse these his abilities to his best aduantage which otherwise would bee vnprofitable and often times rather hinder then further the end of his labours For the Minister of God is the Lords spirituall watchman and therefore it is not enough for him to sit in the watch-tower and to descrie all commers but hee must haue spirituall discretion to discerne friends from enemies and of enemies which are to bee contemned as weake and impotent and which to be incountred as being dangerous and pernicious He is the spirituall Physition of the Church and therefore he must not onely haue skill to make good medicines but also spirituall wisedome to fit these medicines according to the nature and qualitie of his patients diseases He is the Steward of the familie and therefore he must not only haue a liberall hand to giue food to all his fellow seruants but he must also discreetly distribute vnto euery one their portion in fit time and season He is the Lords Gardener and therefore he must not only haue knowledge to discerne betweene flowers and weedes but also discretion to distinguish of times and seasons when it is fit to pull vp the weedes or to let them grow otherwise he shall either pull vp the flowers with the weeds or leauing the roote behinde spend his labour in vaine In a word he is Gods Oratour and Ambassadour vnto his people and therefore hee must not onely be furnished with wise instructions but also he must haue spirituall wisedome and discretion to deliuer his message in season and to haue respect vnto circumstances of time occasion persons and place And this is that speech which the Wise man so much commendeth Prou. 25.11 Prou. 25.11 A word spoken in his place or fitly and in season is like apples of gold and pictures of siluer that is precious and delightfull sweete and profitable It is not therefore sufficient for the well discharging of the worke of the Ministerie that we are able to speake a word of comfort vnlesse we haue discretion to vtter it in time of neede for the raising vp of those who are cast downe and for the refreshing of the faint and wearie for this were nothing else but to giue a potion to a healthie man and to lay a soueraigne plaister vpon the whole skinne It is not enough that we are Bonarges the sonnes of Thunder to bruise and batter stonie hearts and beate downe sinne by denouncing Gods fearfull iudgments if we doe not applie our speech to persons and times and inueigh against those sins with which the people vnto whō we speake are most tainted and corrupted The sinnes of the times ought to be reproued For if speaking to the people we declaime against the sins of the Magistrates or preaching to Englishmen we inueigh against the peculiar sins of the Turkes or Indians or reprehend prodigalitie among the couetous or pride amōg the sordidous or superstitiō among the prophane and irreligious this is not to reprooue but to backbite sinne to fight valiantly in the absence of the enemie and with a strong arme to beate the aire and to contend against a shadow which may spraine a ioynt and for reward mooue scornefull laughter rather then admiration of any true valor yea in truth this is nothing else but to nourish vice with the milke of vertue by religious reproofes to strengthen men in their sins and to make them flatter themselues with a conceit that they are sufficiently vertuous when they are not alike vicious to other men and to lie securely wallowing in those sinnes which are extreme and contrarie to those which are reprooued The consideration whereof made mee who am bound in conscience of my calling to speake and write against sinne and wickednesse to ponder with my selfe what sinnes were most fit to be spoken against as needing in our times and countrie most reproofe and after some deliberation I resolued to inueigh against that beastly sinne of reasonable creatures the sinne of drunkennesse that as much as in me lieth I may disswade all men from this vice which darkeneth the light both of nature grace bringeth vpon the eye of the vnderstanding a temporarie blindnesse and so yeelds men ouer vnto Satan to be led as it were blindfold into all manner of sinne and wickednesse In which argument I hope I shall not spend my time vnprofitably § Sect. 2. Drunkennes aboundeth in our land seeing in our daies this vice more
yeeldeth three grapes one for delight another for drunkennes and the third for outrage For whē delight hath brought a man to drunkennes drunkennes maketh way for outragious iniuries and barbarous crueltie The consideration whereof should make vs to abhorre this vice of drunkennes seeing excessiue drinking of wine bringeth an insatiable thirst after blood and that not the blood of a mans enemies but of his companions and neerest friends But as drunkennesse is the cause of bloodshed and murther §. Sect. 6. Drunkennesse is the cause of whoredome and all vncleannesse Pro. 23.33 Ouid. lib. 1 de art aman so also of whoredome and all vncleannesse for when the bellie is filled with drinke then is the heart also inflamed with lust and the eies full of adulterie gaze vpon strange women as the wise man teacheth vs Prou. 23.33 To this accordeth Hieroms iudgement Nunquam inquit ebrium putabo castum I can neuer be perswaded saith he to thinke that a drunkard can be chast And he that had the greatest insight into the art of lust saith that Vina parant animos veneri Wine maketh an open passage into the heart for lust to enter An example whereof we haue in the Sodomites who abounding in drunkennesse and bellie-cheere fell into all manner of vnlawfull lusts both naturall and against nature and so being heated with the fire of concupiscence they became fit fuell for the fire of Gods wrath and fearefull vengeance And of this Lots daughters hauing experience by reason of their wicked neighbour-hood remembred their sin but forgot their punishment and desiring to raise vnto themselues an incestuous posteritie not hauing any hope Gen. 19.32 in regard of their fathers godlinesse to accomplish their desire they make him drunke not doubting but that lust would follow if drunkennesse did goe before The like experiment Dauid made vpon Vriah although without like successe 2. Sam. 11.13 the Lord crossing his designes with his ouerruling prouidence for when he desired that Vriah should lie with his wife and so father his bastardly issue he caused his seruants to make him drunke supposing that drunkennesse and continencie would hardly haue harboured in the same subiect CHAP. VII That drunkennesse is the cause of many fearefull punishments ANd thus haue I shewed that drunkennesse is not onely sinfull in it selfe §. Sect. 1. Drunkennesse is the cause of punishment but also that it is the cause of manie other hainous transgressions Now that it may appeare that it is euerie way euill we are in the last place to prooue that it is not onely the cause of sinne but also the cause of punishment in which point I purpose to be more briefe because by necessarie inference it is alreadie sufficiently prooued For all those euils which this vice bringeth vpon a man as in respect of the partie who bringeth them vpon himselfe they may be called euils of sin so in respect of God who hath also a iust hand in inflicting of these euils they may be called euils of punishment But to come to the purpose the punishments which are inflicted for the sinne of drunkennesse Drunkennesse maketh a man liable to a fearfull woe and heauie curse are many and grieuous and that both in this life and also the life to come in this life it subiecteth a man to beare the intolerable waight of Gods wrath and fearefull vengeance and maketh him liable to Gods curse Esa 5.11 and heauie woe denounced Esa 5.11 Woe vnto them that rise vp earlie to follow drunkennesse c. More especially the Lord punisheth the drunkard God punisheth drunkennesse by infamie and reproch both in his nature state and person His name is branded with infamie and reproch and his glorie is turned into shame for the Lord layeth open his filthinesse and discouereth his vglie nakednes to be scorned and derided not onely of enemies and strangers but also of his familiar acquaintance of his owne seruants yea sometimes of the children of his owne bodie and of his wife who lyeth in his bosome So when Noah fell into this sinne he discouered his nakednesse and was derided by his owne sonne the which as it was a fearefull sin in Cham against his father and in Noah against himselfe so was it a iust iudgement of God vpon his drunkennes Thus Abigail 1. Sam. 25. though at other times a good and dutifull wife yet becaufe in the time of his drunkennesse her husband gaue a foolish and churlish answere vnto Dauids messengers she falleth to descant vpon his name Nabal is his name and follie is with him as though she should haue said his name and nature are well fitted in an euill sutablenesse for a foole he is called and a foole hee sheweth himselfe in all actions And yet this was spoken by a good wife when her purpose was to make for him the best apologie she could to mitigate his offence what therefore would a bad wife haue spoken in the like case desiring to vnburthen her spleene and to aggrauate his fault If follie were the best ornament to couer his faults what could be expected to be vnder this couer but beastly filthinesse and vglie wickednesse This heauie iudgement the Lord denounced against the drunkards of Iuda Habac. 2.16 Habac. 2.15 Thou art filled with shame for glorie drinke thou also and be made naked or discouer thy filthinesse the cup of the Lords right hand shall be turned vnto thee and shamefull spuing shall be for thy glorie Secondly §. Sect. 3. the Lord punisheth the drunkard in his state for this curse lieth vpon this sinne 2 The drunkard is punished in his state that hee who is addicted thereunto shall not be rich Prou. 21.17 Yea the Lord punisheth drunkards not onely with pouertie but also with penurie and extreme want Pro. 21.17 for because in the time of plentie they take too much and so abuse his creatures he bringeth vpon them in the time of dearth and famine a proportionable punishment that they shall not haue enough and so depriueth them of the vse of his creatures and like a wise Physition after they haue surfetted with fulnesse he prescribeth a long fast that so they may recouer their stomackes and for the time to come learne more temperance because their fuperfluitie bringeth want and their too much is punished with too little And this iudgement is threatned against the drunkards of Iuda Ioel. 1.5 Ioel 1.5 Awake ye drunkards and weepe and howle all ye drinkers of wine because of the new wine for it shall be pulled from your mouth c. Thirdly the drunkard is punished in his person §. Sect. 4. The drunkard is punished in his bodie with sicknesse and that both bodie soule vpon his bodie the Lord inflicteth first dangerous sicknesses and desperate diseases as hath been shewed for as the Lord sendeth such a blessing vpon these creatures when they are temperately vsed with thanksgiuing that
against God the father But as fornicators sinne against the whole Godhead so more distinctly against euery person in the Deitie in a peculiar manner As first they sin against God the father by robbing him of the end and honour of their creation For the Lord created our bodies as the Apostle teacheth vs not for fornication 1. Cor. 6.13 but for himselfe not that we should spend our strength in vncleane lusts which is the seruice of sinne and Satan but that we should both in soule and bodie doe faithfull seruice vnto him our Lord and Creator and with all our power and might glorifie his name who is the author of our being Seeing therefore fornicators rob God of his right spoile him of his glorie and as much as in them lieth frustrate him of his end in their creation and in stead of seruing him serue his enemies sinne Satan and their owne lusts it is no meruaile if the Lord honour himselfe in their deserued punishment and glorifie his name by destroying his owne workemanship which is so much degenerate from it first creation Secondly §. Sect. 6. 2. The fornicator sinneth against God the sonne First by robbing him of the right of our redemption the fornicator sinneth against God the sonne our Sauiour and Redeemer first by robbing him of the right of our redemption for he hath giuen the inestimable price of his most precious blood to redeeme vs out of the miserable bondage of sinne and Satan to the end that being deliuered we should serue him in holinesse and righteousnesse all the daies of our life he hath bought vs with a most precious price to the end that becomming his and ceasing to be our owne Luk. 1.77 we should not any longer fulfill our owne filthy lusts but deuote our selues wholly to the seruice of our gratious Redeemer 1. Cor. 6.20 and glorifie him by our holy obedience both in our bodies and in our soules Now what greater iniurie can we offer vnto our Sauiour then being by such an inestimable ransome set at libertie wee should againe returne into our miserable thraldom withdrawing our selues from vnder the gratious gouernement of our Lord and master yeeld obedience vnto his arch enemie the diuell for the fulfilling and satisfying of our filthie lusts What greater disgrace can wee offer vnto him then to sell our bodies and soules vnto Satan for the base price of a momentanie and beastly pleasure which hee hath redeemed with the precious price of himselfe For what is this but to make a mocke of his sufferings and to tread vnder foote his most holy blood as an vnholie thing of no value Againe the fornicator who professeth Christianitie §. Sect. 7. sinneth against our Sauiour Christ both as hee is our husband and as he is our head Secondly the fornicator sinneth against Christ as he is our husband and bead as he is our husbād we exceedingly disgrace and dishonor him by defiling our bodies with whoremongers and preferring their loue before the loue of Christ The which if it be a foule and abominable fact in a wife towards an earthlie husband then how much more wicked and intollerable towards our Lord and husband Iesus Christ who is most louely being infinite in all perfection and hath most dearely loued vs who are most vnworthie of the least glimpse of that fauor which he causeth to shine vpon vs with full raies So also they most shamefully dishonour and despite our Sauiour Iesus Christ whilest professing him to bee their head and themselues members of his bodie they ioyne their bodies in fornication with filthie harlots whereby either they draw as much as in them lieth our Sauiour who is most holy pure and vndefiled into the communion of their sinne or else rent themselues from his blessed bodie whereof they were professed members and make their bodies members of the harlot with which they are conioyned for as they who are ioyned in lawfull mariage by vertue of this coniunction become one flesh so they who are vnlawfullie ioyned in fornication become one with the harlot as the Apostle teacheth vs 1. Cor. 6.15 1. Cor. 6.15 Know you not that your bodies are the members of Christ shal I then take the members of Christ and make them the members of an harlot God forbid 16. Doe ye not know that he which coupleth himselfe with an harlot is one bodie for two saith he shall be one flesh Thirdly §. Sect. 8. The fornicator sinneth against God the holy Ghost they sinne against God the holie Ghost either by resisting his calling whereby they are called not vnto vncleannes but vnto holines as the Apostle speaketh 1. Thes 4.7 or being called and washed with the blood of Christ and with the water of the spirit from their filthinesse 1. Thes 4.7 they frustrate his holie worke by defiling themselues againe like the hogge 2. Pet. 2.22 which being washed returneth to wallow in the filthie puddle Againe they commit against him fearefull sacriledge in that they make their bodies which are by right his temples to become habitations for vncleane spirits and turne the holie house of God into a filthie brothell or common stewes whereby they vex and grieue the holy spirit and make him to forsake this vncleane lodging to their owne destruction Know ye not saith the Apostle that your bodie is the temple of the holie Ghost which is in you And in another place 1. Cor. 6.19 and chap. 3.16.17 Know ye not that ye are the temple of God and that the spirit of God dwelleth in you If any man destroy the temple of God him shall God destroy for the temple of God is holie which ye are CHAP. V. That the fornicator grieuouslie sinneth against his neighbours ANd thus haue I shewed that the fornicator grieuouslie sinneth against God §. Sect. 1. The fornicator sinneth grieuously against the person vvhom be defileth In the next place I will shew that he also hainouslie offendeth against men and that both his neighbour and himselfe Against his neighbour hee offendeth whether we respect particular persons or whole societies He sinneth against particular persons as first against the partie with whom the follie or filthines is committed by drawing her together with himselfe into the same sinne and condemnation for this pernicious mischiefe accompanieth this sin as being almost peculiar vnto it that whereas other sinnes as Idolatrie blasphemie prophanation of the Sabbath murther theft false witnes bearing euill concupiscence and such like may be committed alone this sinne of whoredome doth alwaies draw in a couple into the same wickednesse the fornicator and his harlot for two at once are defiled two killed as it were with one blow and two fall together into the same sinne and condemnation so that almost no sinne more inricheth the dominions of the Prince of darkenes with a numerous multitude of hellish subiects then this of whoredome in that they who liue in this sinne doe
presumption of their worth but because it is the nature of loue to cause a man hopefully to expect for correspondencie of affection in them whom it loueth though there be almost no proportion in desert Neither could I find fitter patrons for treatises of this nature for who are more fit then the vertues and religious to defend and countenance such discourses as tend to the vpholding and aduancing of vertue and pietie and to the suppressing and beating down of vice and wickednesse and who are more able to daunt the courages of the vicious and malicious which are daily ready to wreck their spight vpon those who inueigh against their darling sinnes then they whose vertuous disposition is both graced and strengthened with honour and eminencie of place and also with the gracious fauour of our dread Soueraigne As therefore I haue respectiuelie dedicated these my labours vnto your Honours so accept them with your wonted kindnesse and vouchsafe them at your leasured your perusall and me your honourable fauours so shall I bee more and more bound to pray vnto the Lord that he will grant vnto your Honors a daily increase of grace and true honor in this world and eternall glorie and happines in the world to come Your Honours in all humble dutie to be commanded IOHN DOVVNAME TO THE CHRISTIAN READER CHristian Reader I haue endeuoured to discouer and lay open the vglie filthinesse and hainous wickednesse of foure sinnes wherewith our land is much corrupted and defiled namely the abuses of Oathes in vaine swearing and impious forswearing Drunkennesse Whoredome and Briberie I am not ignorant how distastfull these discourses will be to their palats who haue alreadie rellished the sweetnesse of these sinnes and doe still nuzle them in their bosomes as their dearest darlings But I haue alreadie learned that if it bee the chiefe end of my labours to please men Gal. 1.10 I shall but thereby get this testimonie vnto mine owne conscience that I am not the seruant of Iesus Christ yet may I truly say thus much for the answering of all cauils and calumniations that I haue not willingly intended to displease any man but haue laboured to aduance the good of all For God and mine owne conscience can beare mee witnesse that I haue not in any spleneticke and satyricall humour aimed at the disgrace of any mans person profession or calling but haue had mine onely quarrell against their sinne nor yet discouered their nakednes that they may be laughed to scorne but that themselues taking notice of it may hide it and turning from their sinnes by true repentance may escape those iudgements which they haue deserued in the day of Gods visitation If any notwithstanding my iust apologie shall yet take exceptions they shall but by their kicking shew that I rub on their sore and by their complayning manifest their guiltinesse for in particular I accuse none who doe not stand accused before God by the testimonie of their owne consciences And these of all others haue least cause to be offended seeing if at all I handle them roughly it is not to hurt but to cure them of their wounds of sinne which otherwise might fester to their destruction And thus praying that these and all other my labours may tend to Gods glorie and the saluation of his elect I commend thee to Gods protection Act. 20.32 and vnto the word of his grace which is able to build thee further and to giue thee an inheritance among them which are sanctified From Lothburie in London the 30. of October Anno Dom. 1608. Thine in the Lord. I. D. A TREATISE OF SWEARING WHEREIN IS SHEWED THE LAWFVL VSE OF an oath and also the diuers abuses thereof both by vaine swearing and impious forswearing CHAP. I. What an oath is and of the diuers formes ceremonies and ends thereof ALthough it is not my purpose in this my discourse of swearing §. Sect. 1. The maine scope of this treatise to intreate copiously and fully of the doctrine of oathes and of all questions coincident thereunto which would require a larger tractate then one so bounded within the straits of time and distracted with multitude of businesse can conueniently publish and is not so necessarie because many others haue excellently and happily laboured in this argument but principally to speake against the abuse of oathes by vaine swearing and impious forswearing whereby the glorious name of God is exceedingly dishonoured in our times yet forasmuch as contraries compared and opposed doe best illustrate one another and lest together with the lawlesse abuse I should seeme to take away the laudable and lawfull vse of swearing I will briefly touch the principall points of this common place and especially those which make way to that discourse of vnlawful oathes which I chiefly intend And first to begin with the generall definition §. Sect. 2. VVhat an oath is An oath is a religious and solemne attestation of Gods holy name where we inuocate him as a witnesse and suertie to confirme the truth of our speech and as a Iudge to punish vs if we speake falsely Of this there are diuers formes and diuers ceremonies In respect of the diuers forme an oath is either simple and direct or compound and indirect Simple when as we plainly and directly call God to witnesse So the Apostle Rom. 1.9 God is my witnesse whom I serue in my spirit Rom. 1.9 c. Compound when as there is prayer or pawne annexed The prayer annexed to an oath is either the desire of some good as So God helpe saue or prosper me or the imprecation of some euill if we sweare falsely as God doe so or so vnto me if I doe not speake the truth So also in our oathes we sometimes pawne and pledge vnto God those things which are deere vnto vs as it were suerties of our truth as By my soule by my faith c. that is I pawne my soule and faith vnto God for the confirmation of this truth So Ioseph swore by the life of Pharaoh Gen. 42.15 1. Cor. 15.31 §. Sect. 3. Ceremonies and rites vsed in swearing Gen. 14.22 Gen. 42.15 and Paul 1. Cor. 15.31 By our reioycing which I haue in Christ Iesus our Lord I die daily The ceremonies vsed in swearing haue bin diuers in diuers times In Abrahams time when they took an oath they lifted vp their hand towards heauen thereby signifying that they swore by him whose throne was seated in the highest heauens The like ceremonie was vsed by the Angell Dan. 12.7 So also inferiours in the same time swearing vnto their superiours and Masters Aben. Ezra put their hand vnder their thigh by which ceremonie they signified their subiection and that they bound themselues to perpetuall seruitude if they did not speake truly Gen. 24.2 and 47.29 In Salomons time when as they took an oath they touched the Altar 1. King 2.31 the which ceremonie was also vsed amongst the Gentiles
First that Ioseph to the end he might continue vnknowne vnto his brethren tooke vpon him the custome of the Egyptians and therein sinned through infirmitie and therefore his example is no president for vs. Secondly Ioseph may be excused by the manner of his speech for he doth not say by the life of Pharaoh but Pharaoh liueth or so let Pharaoh liue as you shall not goe hence which is not properly an oath but a prayer added to an oath wherein he desireth God to grant that Pharaoh might as certainely liue as they should not depart Fourthly whatsoeuer we sweare by that we deifie in communicating vnto it Gods incommunicable attributes as his omnipresence omniscience omnipotence whereby he can powerfully protect his truth and punish al falshood al which are so peculiar to God as that they cannot be communicated with any creature But is it then simply vnlawfull to vse the name of any creature in our others §. Sect. 3. VVhether vve may vse the name of a creature in our oathes I answere that it is vnlawfull to sweare by them simply and directly neuerthelesse they may bee lawfully vsed in a compound forme of an oath when as God by them is inuocated as when wee pray for some good to befall vs or them who are deare vnto vs vpon the condition of our truth or imprecate some euill if we speake falsely or when we oblige those things of which we make greatest esteeme to Gods iustice as sureties of our truth Examples whereof we haue 1. 1. Sam. 1.26 and 25.22 Sam. 1.26 and 25.22 In respect then of the obiect we sweare lawfully §. Sect. 4. Our oathes are vnlavvfull vvhen vve svveare by any thing besides the true God or ioyne any thing vvith him when we sweare by the true Iehouah onely and consequently our oathes are vnlawful when as we sweare directly by any other thing In which regard there are two kindes of vnlawfull oathes first when as we sweare by any thing besides the true God secondly when as in our oathes wee ioyne any other with him They who vse the former kinde of swearing commit the most impious kinde of theft robbing God of his glorie to bestow it vpon an Idoll the other shew their gracelesse follie in making base Idols and sillie creatures corriuals in honour and compeeres in the throne of iustice vnto the Lord who is the Creator of heauen and earth and the supreame Iudge and sole Monarch of all the world Of the former the Lord accuseth the people of Iuda Ier. 5.7 Ier. 5.7 Thy children haue forsaken me and sworne by them that are no Gods Whereby is plainely implied that they who sweare by any thing besides the Lord doe renounce him and his true worship Zeph. 1.4.5 and for the latter he threatneth destruction Zeph. 1.4.5 I will cut off them that worship and sweare by the Lord. and sweare by Malcham For the Lord being the peerelesse soueraigne of heauen and earth cannot indure that any other should haue Esa 48.11 or share with him in his glorie as himselfe also professeth Esa 48.11 Here therefore are condemned all oathes which are not by the name of the true God §. Sect. 5. Pettie and childish oathes vnlavvfull of which there are many kinds first those pettie diminutiue and childish oathes which are so much in vse in these dayes bodikin lakin by cocke by my fey and such like all which are the fruites of ignorance and superstition for men seeing the vnexcusable euill of prophaning the glorious name of God in their ordinarie communication vpon euerie trifling occasion and hauing so inured their tongues to swearing that they thinke there is a kinde of necessitie of vsing some kind of oathes either for ornament of speech or to gaine more credit to their words they imagine that God will excuse them if they doe not directly take his name in vaine but vse onely these trifling and pettie oathes in their ordinarie speech But what is this but to iest with holy things and to mocke the Lord who will not be mocked As though he regarded the pronunciation and outward sound more than the oath it selfe or being displeased to haue his titles and attributes commonly vsed should be contented to haue them nick-named in a ridiculous manner What is it but quite to ouerthrow the lawfull vse of an oath which is ordained by God onely for the confirmation of a waightie and necessarie truth and not to be vsed ordinarilie and vpon euerie trifling occasion so that if the matter be light and vaine we must not sweare at all if so waightie that we may lawfully sweare then likewise is it lawfull to vse the glorious name of God in an holy and religious manner Secondly §. Sect. 6. Svvearing by the creatures condemned Matth 5. and 23 here is condemned swearing by the creatures as by the Sunne light fire bread and such like which kind of oathes were in vse among the Pharisies as our Sauiour sheweth Matth. 5. and 23. and are commonly vsed amongst ignorant worldlings in these dayes wherein as they rob God of his glorie and as it were spoile the Creator to enrich the creature so doe they hereby exceedingly dishonour themselues in that being their superiours by creation they make themselues inferiour vnto them in swearing by them for as the Apostle speaketh men sweare by him that is greater then themselues Heb. 6.16 and make them their Iudges whom God hath made their seruants Of this kinde also are Papisticall oathes §. Sect. 7. Papisticall oathes condemned as vnlavvfull by the Angels Saints and their reliques by their Idols the Masse Roode and such like for as they worship the Saints by inuocation oblations pilgrimages c. so also by swearing by them the which their practise is impious and vaine the impietie hereof is manifest in that they rob God of his glorie and deifie the creatures by ascribing vnto them diuine worship the vanitie of such oathes herein appeareth in that they are idle and bootlesse for in vaine it is and to no purpose to inuocate any to beare witnesse of our truth and to punish falshood vnlesse we acknowledge them present euerie where the beholders of the most secret actions yea euen the searchers of the heart and reines and almightie to patronise truth and to inflict deserued punishments vpon periured persons but all these are Gods proper and peculiar attributes which are not communicable vnto anie Saint or Angell for neither are they omnipresent omniscient nor omnipotent and therefore it is idle and vaine to inuocate them by an oath as witnesses of truth and reuengers of falshood Thirdly §. Sect. 8. Elasphemous oathes condemned here is condemned those blasphemous oathes by the seuerall parts of Christs bodie which are commonly vsed by impious men euen in ordinarie communication wherewith as much as in them lyeth they teare the precious body of Iesus Christ in peeces and crucifie him afresh or if these
varietie of oathes which are commonly vsed as there is great plentie so is there also great varietie of oathes for men swearing more in pride and brauerie then for necessitie it is come to passe that as they take pride in change of suites and strange kindes of apparell so also in varietie of new-fashioned oathes And as there are some who tire their wits in the inuention of strange tires and new habits so are there in our sinfull times some limmes of Satan who deuise vnheard of oathes that by this varietie they may take away all satietie of swearing and keep themselues and others from being glutted with the common vse of the same oathes Some sweare by the creatures some by the Saints Masse and Rhoode some by the dreadfull name of God but most of all blaspheme our Sauiour Christ himselfe pulling his soule from his bodie and tearing peece-meale his precious members one from another diuersisying their oathes according to the diuers parts of his sacred bodie But let all such know that as they wantonize in their sin and impiously inuent new kinds of blasphemies to the great dishonour of almightie God so the Lord will bee as acute and ingenious in inuenting new and vnheard of plagues for the punishment of their impietie and wil glorifie that name which they haue dishonoured by inflicting on them deserued vengeance And if a whole volume will not containe the multitude of their oathes then the Lord hath in store for them a whole volume of his plagues and that in the largest folio Zach. 5.2.3 as appeareth Zach. 5.2.3 So that those who hearing their blasphemies haue been moued to doubt of the diuine iustice power and prouidence because such hellish impietie is not presently punished in the end seeing the fearefulnesse of their plagues shall conclude with the Prophet Dauid Doubtlesse there is a God that iudgeth the earth Psal 58.11 CHAP. V. Motiues to perswade all men to leaue vaine swearing WHich iudgements and punishments if we would escape §. Sect. 1. let vs hate and flee from this odious sin of prophane swearing and that wee may the rather bee mooued hereunto let these reasons perswade vs First 1. Because the Lord hath forbidden and condemned it because the Lord in his law hath forbidden and condemned it yea and that after a speciall manner for whereas he hath giuen vs tenne Commandements hee hath added a commination or threatning but vnto two of them the first forbidding idolatry and false worship the other taking his name in vaine to note vnto vs that idolatrie and prophanation of his holie name are such odious sinnes in his sight that of all other hee will not let them goe vnpunished And in the new Testament our Sauiour Christ likewise hath reuiued and ratified this law by his repetition and explanation Matth. 5.34 Sweare not at all Mat. 5.34 35. Dico vobis ne omnino iuretis ne sci'icet iurando ad facilitatem iurandi veniatur ex facilitate ad consuetudinem atque ita ex consuetudine in periurium decidatur Aug. ad Consentium de Mendac cap. 15. Chromat in Mat. cap. 5. neither by heauen for it is the throne of God 35. Nor yet by the earth for it is his footstoole neither by Ierusalem for it is the citie of the great King 36. Neither shalt thou sweare by thine head because thou canst not make one haire white or blacke But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill In which words as Austine obserueth our Sauiour inioyneth vs not to sweare at all to wit in our ordinarie communication lest swearing beget facilitie of swearing facilitie custome and custome periurie And as another saith for this cause our Lord forbiddeth not onely to forsweare but also to sweare lest wee should then onely seeme to speake the truth when we confirme it by an oath or lest those who ought to vtter nothing but truth in all their speeches should imagine lying without an oath lawfull And that we may the rather be moued to yeeld obedience to this commandement hee adioyneth a strong reason namely that whatsoeuer is more in our ordinarie communication then yea yea or nay nay commeth of euill For either it is euill in him that sweareth as when he sweareth voluntarily vainly and without cause or when hauing made shipwrack of his credit by his customable lying he cannot gaine beliefe to his speeches without an oath Or else it is euill in him who compelleth another to an oath when as causlesly he suspecteth his truth and wil not giue credit to his assertions or promises though his word be of approued credit and his whole course of life vpright and iust The Apostle Iames also following in the steps of his Lord and Master inforceth this commandement with no small vehemencie Iam 5.12 Iam. 5.12 Before all things my brethren sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay lest you fall into condemnation So that it is not a commandement of least regard or a matter of small moment to abstaine from vaine swearing seeing the Apostle chargeth vs aboue al things to forbeare from these vnnecessarie oathes in our ordinarie communication and to content our selues with a simple affirmation of the truth and negation of that which is otherwise Secondly §. Sect. 2. 2. Because all kinde of vaine svvearing is a grieuous sin we are to auoide this prophane practise of vaine swearing because it is an hainous sin what manner of oathes soeuer wee vse for if wee sweare by any thing which is not God we hereby deifie it by ascribing vnto it Gods incommunicable attributes of omniscience omnipresence omnipotence as hath been shewed and so spoile the Lord of his glorie by attributing it to the creatures and likewise an oath being a kind of inuocation and consequently a part of Gods worship we commit an high degree of idolatrie when as we communicate it vnto any creature If we vsually sweare by Gods holy name we by making it common doe pollute and prophane it contrarie to the expresse commandement of almightie God Leu. 22.32 Ye shall not pollute my holie name Leuit. 21.32 but I will bee hallowed among the children of Israel For that is said in the Scriptures to be polluted and made vncleane which being in it selfe good and holie is prophaned by common vse wherof it is that these phrases of speech to be made common to be polluted are promiscuously taken in the same significatiō Act. 10.14 as appeareth Act. 10.14 And secondly this prophane swearing exceedingly derogateth from Gods glorious maiestie for if euery ordinary man holdeth himselfe mocked and abused when hee is often called vpon by his name the partie who calleth him hauing nothing to say vnto him and if the meanest Prince vpon the earth would account it a foule disgrace and great disparagement to his
estate if his meane subiects should appeale vnto him as their Iudge in euery trifling businesse and produce him as a witnesse in euery slight cause which either needeth no proofe as being a matter of no importance or may easilie be proued either by manifest reasons or more inferiour testimonies then what dishonour and disgrace doe we offer to this supreme Maiestie the most glorious King of heauen and earth when in our ordinarie speeches and businesses we doe in an idle and senselesse manner name him hauing no occasion at all to speake vnto him or inuocate him by our oathes as a witnesse or Iudge in euery trifling and needlesse businesse which either deserueth no proofe or may easily be proued by other meanes seeing he is the chiefe soueraigne and supreme Iudge of heauen and earth vnto whom we are only to appeale in matters of highest nature and greatest necessitie Lastly §. Sect. 3. That it is a great sin to svveare by the seuerall parts of Christ if according to the common practise of the sonnes of Belial wee blasphemously sweare by the seuerall parts of Iesus Christ as his flesh blood heart and such like what doe we else but as much as in vs lieth in most despitefull manner crucifie him afresh and make a mock of his incarnation and sufferings What doe wee but most vngratefully dishonour him who took vpon him our fraile flesh indured a miserable life and suffered a cursed death that so hee might worke the worke of our redemption make vs of the heires of perdition and firebrands of hell the children of God and inheritours of the eternall ioyes of Gods kingdome In a word what doe wee else hereby but causlesly aggrauate the hainousnesse of our sins and plunge our bodies and soules into a fearefull degree of condemnation Iudas is a condemned wretch in hell because hee betrayed his master vnto the high Priests to be crucified for thirtie peeces of siluer what a fearfull sentence then are they to expect who themselues crucifie and teare in peeces his most precious bodie hauing no inducement of pleasure profit or credit to draw them vnto it but through meere vanitie or maliciousnesse whereby they are readie to gratifie the diuell by despiting God himselfe The souldiers are iustly taxed and reproued for parting but the garments of Iesus Christ and therefore how much more are they worthie of rebuke and punishment who diuide and teare in peeces his glorious and indiuisible person his manhood from his Godhead his soule from his bodie and all his blessed members one from another The Iewes grieuously sinned as all confesse in crucifying the Lord of life but these blasphemers sinne in diuers respects much more grieuously for they sinned of ignorance because they did not know him to be the promised Messias these of knowledge after they haue confessed and professed that hee is the Sauiour of mankinde they called vpon Pilate to haue him crucified these crucifie him themselues and in stead of crosse and nailes they rend him in peeces betweene their owne teeth they committed this sinne but once these innumerable times euerie day in the yeere euery houre in the day speaking no oftner then they do blaspheme they sinned against him in the state of humiliation when hee was but in the forme of a seruant these after hee is exalted to glorie and maiestie sitting at the right hand of God as the soueraigne Lord and Iudge of heauen and earth Many of them were pricked in conscience and repented of their sin at the hearing of one sermon Act. 3.17 these haue no sight sense nor remorse of their sinnes though their consciences haue been often conuinced in the ministerie of the word and though the Lord hath for many yeeres together granted them the meanes of their conuersion yet they continue in their sinne and in their hardnesse of heart As therefore they surpasse them in sinne so surely they shall exceede them in punishment and as it shall be easier for Tyre and Sidon Sodom and Gomorrah at the day of iudgement then for the people of the Iewes so shall it bee easier for the Iewes at that day then for these blasphemers Thirdly we are to abhorre this vaine and prophane swearing §. Sect. 4. 3. Because vaine svvearing doth smother the chiefe graces of Gods spirit because it doth smother and choake in vs the chiefe graces of Gods spirit As for example inuocation and prayer for with what face can we presume in the time of want and affliction to call vpon that name for helpe which wee haue so often abused by prophane swearing So also faith in Christs merits for how can wee beleeue that Christs body was crucified for vs which we so often and despitefully crucifie vnto our selues afresh or that his blood shall wash away our sinnes which by impious and prophane swearing wee haue so often trampled vnder our feete as an vnholy thing making but a mocke of it It ouerthroweth also our affiance in Christ both in this life and at the day of iudgement for how can wee trust in him as our Sauiour whom we daylie despite as though he were our enemie how can wee when we are cited before the tribunall of Christ hold vp our heades with any assurance of fauour when as our consciences shall tell vs that we haue seldome remembred him but to blaspheme him and haue more often named him in our oathes then in our prayers Fourthly this vaine swearing is to be auoided §. Sect. 5. 4. Because this vice ill beseemeth a Christian 2. Col. 4.6 Ephes 4.29 because it is a vice which ill beseemeth those who make profession of Christianitie for a Christians speech should bee poudred with salt and not with oathes it should not bee vnsauorie and much lesse stincking and noysom it should minister grace to the hearers and not like a contagious leprosie infect the weake nor like thornes and swords vexe and grieue the strong For howsoeuer euill men can easilie passe it ouer when they heare Gods name dishonoured as being a thing which doth not at all concerne them yet if those who truely feare the Lord and bee zealous of his glorie heare these blasphemies their heart quaketh their ioynts tremble and their haire standeth vp an end as it is Eccl. 27.14 Moreouer it is an vndoubted badge and infallible note of a prophane person who maketh conscience of no sinne but would if he might with as little danger or discredit doe it commit any manner of wickednesse And hence it is that as Salomon maketh it a true note of a faithfull man to haue a reuerent respect of an oath so he pinneth it as a badge vpon the wicked mans sleeue Eccle. 9.2 that he maketh no conscience of customable swearing For as he parallelleth and opposeth the wicked to the iust the pure to the polluted the sinner to the good man so likwise the vsuall swearer to him that feareth an oath The reason is manifest for if neither Gods
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
our selues by oath to performe our promise concerning things to come so likewise periurie is either assertorie or promissorie Assertorie periurie is wherby wee sweare that to bee true Of assertorie periurie which we either know or thinke to be false or contrariwise that to be false which we either know or thinke to be true So that there are two speciall kinds of this periurie the first when as we confirme by oath that which we know certainly to be false the other when as we sweare that to be true which we thinke is false though afterwards it may fall out to be true For though the thing be true yet he who taketh the oath sweareth falsly because his speech agreeth not with his mind and his scope is to deceiue him to whom he sweareth and consequently it is no better then plaine periurie and all one in Gods sight as if the thing were false for as the maine end of a lawfull and religious oath is the confirmation of truth so the end of periurie is falshood and deceit Promissorie periurie is whereby we either plainly or cunningly promise that by oath which wee intend not to performe §. Sect. 2. Promissorie periurie vvhat it is or hauing at the time of the taking our oath purposed after a lawfull manner to performe it yet through inconstancie change our minds and will not doe it when as we may the thing promised being both lawfull and possible Whereby it appeareth that there are two sorts of this periurie also first when as we intend at the making of our oath not to performe it which is a horrible and high degree of wickednesse when as wee call vpon God by oath not onely to be a witnesse and Iudge of that we sweare but also our suretie that we will keepe our promise in the meane time intending nothing lesse then to performe our oath The other is when hauing at the taking of our oath simply and sincerely promised that which we purposed to performe wee afterwards vnconstantly breake our promise because wee either thinke or find it inconuenient howsoeuer the thing promised be both lawfull and possible And both these are done two waies first plainly when as our promises are manifest and void of al ambiguitie the other cunningly when as of set purpose to deceiue we frame our words so ambiguously and doubtfully that propounding them in one sense vnto him who taketh our oath we may vnderstand them in another and so performe our oathes not according to the outward appearance of the words and as the other conceiued of them but according to that meaning which we haue secretly framed vnto our selues as if a Captaine in warre hauing taken many prisoners should bind himselfe by oath to the enemie to deliuer halfe the Captiues vpon such a sum deliuered for their ransome and hauing receiued the price according to couenant should in stead of halfe the number as the other vnderstood him send halfe the bodies of the whole number as in his oath he guilfullie intended or like Cleomenes Plutarch in Lacon hauing made peace with a Citie for certaine daies should assault and sacke it in the night But this cunning doth not lessen and extenuate the periurie in Gods sight but rather doth much aggrauate it seeing therunto is added fraud and deceit CHAP. X. Questions about periurie resolued ANd thus haue I shewed what periurie is § Sect. 1. 1. VVkether all oathes are to be performed and the diuers kinds thereof In the next place I will propound and resolue certaine questions about the performance of our oath which being explaned and vnderstood will make vs better discerne what we are to esteeme periurie that we may auoide it And first it may be demanded whether we are bound in conscience to performe all our oathes and if we doe not 2. VVhat oathes binde the conscience whether we commit this sinne of periurie I answere that our oath alwaies bindes vs to performance if the things which we sweare be absolutely and in respect of vs who take the oath lawfull so that with a good conscience inlightened by Gods word we may doe them and withall if that they be possible and in our power so that wee can doe them and if we doe not performe such an oath we are periured Ier. 4.2 and fearefully transgresse the commandement of God For as the Lord requireth that we sweare when occasion serueth in truth iustice and iudgement Num. 30.3 so also that hauing sworne wee performe our oath So Num. 30.3 Whosoeuer sweareth an oath to bind himselfe by a bond he shall not breake his promise Mat. 23.23 but shall doe according to all that proceedeth out of his mouth And our Sauiour Christ reckoneth this fidelitie in performing our oathes among the waightie matters of the law yea euen the Scribes and Pharises though otherwise very corrupt in their doctrine yet taught this truth out of Gods law Thou shalt not forsweare thy selfe Matth. 5.33 but shalt performe thy oathes vnto the Lord Matth. 5.33 And this is made a true signe of one who is a sound member of the militant Church and an assured heire of the Kingdome of glorie when as he abhorres deceitfull swearing Psal 15 4. and performeth those oathes which are made to his owne hinderance Psal 15.4 But if the things which by oath we promise be vnlawfull or impossible then such oathes doe not binde the conscience but are presently voide as soone as the vnlawfulnes or impossibilitie appeareth Jsidorus For an oath ought not to be the bond of iniquitie and those oathes are laudably broken which are vnlawfully made neither can they tie vs vnto impossibilities because the things so promised are out of our power to performe them But that we may speake of them more distinctly an oath is vnlawfull first when as wee sweare to performe such things as are repugnant and contrarie to the law and reuealed will of God and therefore is not to bee obserued first because by such an oath we make the Lord to confirme our testimonie against himselfe and to bee our suretie for the performance of that which is wicked and odious in his sight Secondly because these oathes made vnto men infringe and disanull our oath which wee haue formerly made vnto God in baptisme whereby we haue bound our selues to yeeld absolute obedience vnto Gods reuealed will Now this ought not to be both because our first oath must stand as hauing already bound our conscience to performance and therefore may not be frustrated and made void with a latter and also because an oath made vnto God must bee preferred before an oath made vnto men in that hee is our supreme Iudge and soueraigne Lord vnto whom we owe our selues our obedience and fealtie and all that belongeth vnto vs. Euen as an after oath made to a rebell enemie or stranger cannot disanull our former oath whereby we haue obliged our selues to yeeld obedience to
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.
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
persons from vnlawful concupiscence they must learne to ground it not vpon carnall respects as vpon beauty personage riches friends no nor yet vpon their morall vertues and other excellent parts for then the causes being taken away their loue also must needs cease as we find by daily experience in many who hauing married in the burning and almost raging heate of their loue haue afterwards come to as great a lothing one of another when either they find themselues disapointed and vnsatisfied in their hopes or the cause of their loue quite taken away or decaied but they must ground their loue vpon the loue of God and performe it one toward another in obedience to his commandement as also vpon the bond of mariage which nothing can dissolue but death or adulterie wherby there is such a neere vnion betweene them that they are no more two but one flesh so that though all other causes faile yet they are to continue their loue towards them because they are parts of themselues Ephes 5.28.29 and members of their owne bodie And therefore when they are faulty wounded and diseased with infirmities and corruptions they are not to cast them of and to seeke for new changing their true mēbers as it were for woodden legges and armes but ther to vse all good meanes whereby they may bee cured and amended And thus haue I shewed what fornication and adulterie is the hainousnes of the sinnes §. Sect. 10. The conclusion of this treatise and the grieuousnes of their punishments together with the meanes whereby wee may bee preserued from them now it onely remaineth that I earnestly desire the Lord the fountaine of all puritie chastitie and holinesse that hee will with his holie spirit blesse that which I haue deliuered to publike view that it may be effectuall to those that reade it either to restraine them from filthy lusts if yet they bee not defiled with them or to reclaime them from this filthinesse if alreadie they haue beene defiled with it that so they together with all the Saints of God beeing washed and clensed with the liuing waters of his word and spirit may be presented vnto him glorious and vndefiled without either spot or wrinckle and so beeing sanctified may bee admitted as citizens of that pure citie the new Ierusalem and as heires of that glorious kingdome with Christ which his most precious bloudshed hath purchased for vs. The which mercie the Lord vouchsafe vnto vs euen for the same his most deare sonnes sake to whom with the father and his holy spirit be ascribed al glorie and praise power maiestie might and dominion both now and for euermore Amen FINIS A TREATISE WHEREIN THE SINNE OF BRIBERIE IS DISCOVERED and displayed that it may be abhorred and auoided CHAP. I. Of the occasion of this Treatise AS there is great friendship §. Sect. 1. That the sins of couetousnes are most hardly cured and an inseparable league betweene corrupted nature and all manner of sinne whatsoeuer so this inuiolable amitie doth no where more manifestly appeare then betweene it and the sinnes of couetousnesse Wherof it commeth to passe that whereas other sinnes either lurke in corners as being ashamed to shew themselues or hang downe the head when they are discouered and reprooued selfe-guiltinesse taking from them all apologie and excuse these sinnes of couetousnesse are partly so couered and hid out of the sight of the offender with carnall loue and partly so gilded ouer with glorious pretences and as it were fenced in on all sides with excuses which partialitie maketh seeme impregnable that they dare vaunt themselues in open view stand in their owne defence and with an audacious fore-head incounter all opposers yea such sure possession do vices of this nature take of the hearts of men and so strongly are they backed with the multitude and qualitie of the offenders More danger in reprouing sinne then in committing it who all with vnited forces stand vp both by word and example in their defence that commonly the reproofe is made more vnpardonable then the sinne and whilest the vice though vnmasked stareth in mens faces without shame or blushing the reprehender is discountenanced if not persecuted and punished and his reasons are not onely reiected as weake but also exploded as ridiculous Of this we haue an example in our Sauiour Christ himselfe §. Sect. 2. The former point cleered by example for whereas when he sounded the sad tunes of the law against sin in generall and sought to affect the people with this mournfull musicke he onely complaineth that they did not weepe Luk. 7.32 it is said when hee went about to perswade them not to set their hearts vpon the earthly Mammon the couetous Pharises laughed him to scorne Luk. 16.14 So when Ezechiel preached the word of God vnto those whose hearts went after couetousnesse Ezec. 33.31 they gaue him the hearing but when he had said what be could against their sinne they mowed at him with their mouthes and derided him for his labour And so when Paul spake against the Idoll Diana Demetrius and the craftsmen not so much in heat of their deuotion as for the losse of their gaines which they formerly enioyed by making filuer shrines vnto their goddesse A 19.24 were at the hearing of this doctrine filled not onely with anger but also with outragious furie whereby they brought the whole Citie into an vprore and filled it with confusion laying violent hands vpon Paules companions when as the Apostle himselfe was out of the way Neither can Gods Ministers intreating of the like argument expect better successe in these worser times and corrupter age of the world wherein mens goodnes is measured according to their wealth and not their vertue and euerie one esteemed according to the quantitie of his riches without any respect of the meanes whereby he hath compassed them The which was some discouragement vnto me §. Sect. 3. Impudencie of sinne a discouragement to the reprouer intending to speake and write against one particular branch of couetousnesse the sinne of briberie because I feared lest when I had taken all the paines I could in disswading men from this vice I might iustly complaine with the Prophet that I haue spent my strength in vaine and that the word of the Lord is made a reproch vnto me and in derision daylie Ier. 20.8 For who seeth not that this sin of briberie is growne vnto a common practise and vsuall fashion hauing both multitude of offenders to defend it and the greatnesse of the delinquents to grace and countenance it In so much as now it is made a note of a braue minde to receiue great gifts and not to take baser bribes or to stoope vnto euerie sordidous pray Quis nisi mentis inops oblatum respuit aurum Yea now it is counted a signe of inciuilitie not to accept of all proffered kindnesses and a badge of follie and sottish
crauing pardon for my boldnesse I commend them to your Honourable Patronage and protection and your selfe to the Almighties most heartely beseeching the glorious and great Lord of the Vineyard long to continue you his faithfull Steward amongest vs to the aduancement of his glory the propagation of his Vine and the exceeding comfort of his poore contemned Labourers Amen Your Honours in all humble dutie most bounden IOHN DOVVNAME To the Christian Reader COnsidering the vniuersall infection of this contagious disease of the Soule VNIVST ANGER and the manifold pernitious euils which it worketh both priuate and publique I thought good to prescribe out of Gods word some remedies for those Patients which are committed to my cure whereby they might eyther bee preserued from these feuerlike fits which cause men outwardly to shake and tremble when as inwardly they are most inflamed or els haue their heate somewhat allayed and abated when they are already fallen into them The which my prescript I thought at the first should haue beene communicated to no more then mine owne Patients till I was perswaded by more skilfull Phisitions then my selfe that the publishing thereof might redound to others profit And therefore desiring nothing more then to exercise my poore talent to the glory of my maister who bestowed it and the benefit of my fellow seruants for whose good also I haue receiued it I willingly condescended to their motion And for as much as I had onely shadowed a rude draught without colour or countenance I was faine to take a review of my worke altering some things and adding others as it were new lineaments which I thought more fit for the Presse then for the Pulpit If any thinke me too quicke in practise they will I hope excuse me if they consider that I make experience of my slender skill not in the vitall parts but in the feete of the soule namely the affections and yet the curing of them or but this one of them may greatly redound to the benefite of the whole for as the diseases of the feete doe grieue the heart and offend the head and the curing and healing of them doth ease and comfort both so when the affections are distempered being infected with the contagion of our originall corruption euen the chiefe parts of the soule the Vnderstanding and Will are not a little disturbed and disordered by receiuing from them their contagious pollution And therefore he who can skilfully purge these neather parts shal ease the higher by drawing downe those corrupt humours which do offend and annoy them Seeing then there may come by my practise great good with little danger I haue the rather aduentured the cure being contented to vndergoe the censure of some for too much hast who I feare mee are in these cases as much too slow to the end that I may to the vttermost of my skill benefit many The Lord who is the onely true Phisition of soules diseased with sinne blesse this and all other my indeauours that they may bee profitable for the setting forth of his glory the benefit of my brethren and furthering the assurance of mine owne saluation Amen A TREATISE OF Anger wherein the lawfull vse and the vnlawfull abuse of this affection is shewed out of Gods word Ephesians 4.26 Be angry and sinne not let not the Sunne goe downe on your wrath CHAP. I. THE miserable ruines of our excellent state by creation Sect. 1. which were the lamentable effects following the sinne of our first parents and the foule spots of originall corruption which like a contagious leprosie deriued from them haue infected all their posteritie doe not so euidently appeare in any part of the body of soule as in the affections which are so corrupted and disordered that there scarce remaines any small reliques of their created puritie And hence it is that the heathen Philosophers though they did not perceiue how much the bright shining beames of our reason and the vnderstanding part of the soule were dimmed and darkened with the foggie mists of originall sinne but highly extolled with ouer partiall prayses the excellencie perfection of them yet they plainely discerned the great corruption of our disordered affections insomuch that some of them being ouerswayed with too great vehemencie of affection in speaking against the affections haue condemned them as simply and in their owne nature euill and therefore wholy to bee abandoned seeing there was no hope they should be amended others with a more iudiciall insight discerning between the things themselues and their corruption haue written whole tractates for the reforming of them esteeming the chiefe toppe and perfection of wisedome to consist in the well gouerning and ordering of these disordered and tumultuous passions If then the heathen Philosophers walking in the darke night of ignorance and errour and illightened onely with a small glimmering sparke of naturall reason could thereby both discerne their corrupt affections and also did studie to reforme and bring them vnder the rule of reason how much more earnestly should we endeauour not so much to marshall them vnder the conduct of naturall reason which is it selfe but a blind leader as to reforme and purge them by the word of God which like a glorious shining Sunne hath dispelled the foggie mists of ignorance and errour and so discouered all the spots and deformities of them farre more clearely then our blinde reason And as we are earnestly to labour for the reforming of all the affections so most earnestly of al this of anger which of all other is most turbulent and violent if it be not bridled and restrayned And for our better furtherance in so good an endeauour I haue made choice of this text to the end I might shew how farre forth anger is to be approoued and imbraced in what respect it is to be auoided shunned In handling whereof I wil first shew the meaning of the words and afterwards intreate of their seuerall parts In shewing the meaning of the words I will first define what anger is and then set downe the diuers sorts thereof What anger is in generall Anger therefore generally considered is thus defined it is an affection whereby the bloud about the heart being heated by the apprehension of some iniury offered to a mans selfe or his friends and that in truth or in his opinion onely the appetite is stirred vp to take reuenge First wee will speake of the thing defined The names of anger with the notation and after of the definition Anger in the Latine tongue is called Ira which name hath his notation from the effect for when by the apprehension of an iniury the heart is inflamed with the heate of anger it doth make a man quasi ex se ire as it were to goe out of himselfe and in this respect hee who was angry was said by an vsuall Latine phrase non esse apud se not to be with himselfe and ad se redijsse to haue returned to
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
there be the least iniury offered to themselues they can containe their fury in no limits till it be satisfied with reuenge euen vnto bloud But if we would approue our selues to be Gods Children and seruants we must be as truly zealous of his honour and glory as of our owne credit and reputation The second cause of iust anger is when iniurie is vniustly offered vnto our selues Sect. 5. The second cause of iust anger is iniury offered to a mans selfe for by the law of God we are bound to seeke the preseruation of our owne good name and state and therfore when either of them is violated or impeached we may iustly vse the aide of this holy anger in defending our selues repelling iniurie yea also in taking such reuenge as is fit in respect of our callings that is by vnsheathing the Sword of iustice if it be committed into our hands or by seeking the help of the Magistrate if our priuate estate will not admit vs to be our own caruers Many examples might be brought to cleare this point if it were necessary Though Moses were the meekest man liuing yet when hee was contumeliously abused by Corah and his companions it is said he waxed very angry Num. 16.15 and prayed vnto the Lord that he should not respect their offerings Num. 16.15 though the Apostle Paul were of more then an admirable patience yet being vniustly smitten by the commaundement of the high Priest he sheweth his anger by a sharp reproofe Act. 23.2 Act. 23.2 yea our Sauiour Christ the liuely picture of true patience when contrary to all iustice hee was stroken by the high Priests seruant he sheweth himselfe displeased by his reprehension Iohn 18.23 though at that time he offered himself as it were to suffer all contumelious iniuries which pride assisted with malice could imagine or impose Obiection But here it may be obiected that our Sauiour hath taught vs if wee haue receiued a blow on the one cheeke to turne the other Mat. 5.39 Answere I answere that Christs meainng is not that wee should expose our selues to all iniuries but that we should refraine from priuate reuenge without any calling thereunto which he would haue so farre from vs that rather we should be ready to receiue a new iniurie then vniustly reuenge that which we haue receiued The third cause of iust anger is when iniurie is offered to our brethren Sect. 6 The third cause of iust anger is iniurie offered to our neighbour Act. 7.24 2 Sam. 13.21 for as by the law of charitie we are bound to loue them as our selues so the same law bindeth vs to be angry for those iniuries which are offered vnto them as if they were offered vnto our selues And thus was Moses angry with the Egiptian who wronged the Israelite Act. 7.24 Thus was Dauid angry with Ammon for deflowring his sister 2 Sam. 13.21 and with Absalon for his cruell murthering of Ammon And thus was good Nehemie prouoked to anger when he saw the people oppressed Neh. 5.6 Neh. 5.6 And this anger is not onely lawfull but also necessary and the neglect thereof a grieuous sin in Gods sight as we may see in the example of Elie for when his sonnes abused the Lords people and he would not for their sinne shew his anger in correcting them otherwise then by mild and louing admonitions his indulgencie moued the Lord to inflict vpon him a most heauie punishment Bernard Et quia ira Eli tepuit in filios ira Dei exarsit in ipsum Because Elie his anger was luke-warme towards his sons the anger of God waxed fire hot against him and that iustly Gregorie for as one saith Non irasci cum oportet est nolle peccatum emendare Not to bee angrie when iust cause is offered is to nill the amendment of sinne and not to hinder sinne when a man hath good opportunitie and a lawfull calling therevnto is to be come accessarie But as they offend against the partie who is iniured so also against him who doth the iniurie For by not shewing themselues offended they giue approbation and by giuing approbation they countenance and confirme him in his sinne Whereas if they shewed their displeasure it might bee a notable meanes to reclaime him by working in his hart a consideration of his offence for which hee is reproued And in this respect Salomon saith that anger is better then laughter for by a sad countenance the hart is made better Eccles 7.5 Eccles 7.5 And so much for the iust causes of anger Sect. 7 The cause of iust anger must be waightie but there is further required to holy and lawfull anger not onely that the cause be iust but also waightie and of some importance for if euery small trifle be sufficient to prouoke vs to anger well may wee manifest great iustice but without question wee shall shew little loue for loue suffereth long it is not easily prouoked to anger it suffereth all things 1 Cor. 13.4.5.7 1 Pet. 4.8 1 Cor. 13.4.5.7 it couereth a multitude of sinnes 1 Pet. 4.8 how little loue therefore haue they who are angry vpon euery small and trifling occasion how iust so euer it bee Let vs then before wee let the raynes loose to anger consider not onely of the iustnesse of the cause but also whether it bee light or waightie and if we finde that it is but a trifle we are either wisely to dissemble it or mildely to passe it ouer knowing that in many things we offend all Iam. 3.2 if waightie then we may not onely iustly but also necessarily wee are bound to shew our anger for it is no lesse a sinne to shew mildenes where the Lord requireth anger then anger where he requireth mildenesse And so much for the causes of our anger Sect. 8 What is required to iust anger in respect of the manner 1 Moderation now we are to speake of the manner wherein first this generall rule is to be obserued that we vse moderation least we mingle therewith our corrupt carnall anger and so it degenerates into fleshly anger and from that to fury Let vs therefore herein imitate the Lord himselfe who in wrath remembreth mercie and not so bee carried away with the violence of anger that in the meane time we forget loue And on the other side we are not with Ely to be altogether remisse and milde when either Gods glory or our neighbours good requireth that we should shew iust anger so by approuing the sin for his sake that offendeth make our selues accessary to the sin and consequently subiect to the punishment but we must keepe the meane if we will approue our anger to be iust and holy The neglect of moderation The neglect whereof causeth many to fall into sinne for some if they can maske their deformed anger vnder the faire visard of a iust pretence they thinke they may lawfully shew all