iustly deserue the censure of rashnes or prophanenes but yet I am not periured because my speech agreeth with my minde though not with the thing neither doe I sweare falsely although that which I sweare be false in that I doe not sweare with a minde to deceiue but being my selfe deceiued whereas contrariwise if I sweare an vntruth knowing it to be so yea if I sweare as the truth is being perswaded in the meane time that it is false and vntrue Ream linguam facit mens rea Plato I fall into the sinne of periurie because my speech and oath agree not with my minde and perswasion though it agreeth with the thing and the end of my oath is not to confirme the truth but to deceiue those vnto whom I sweare And this kinde of periurie whereby a man deceitfully sweareth that which he thinketh false to be true is an hainous sinne in Gods sight though afterwards it fall out to be indeed the truth and as well excludeth him out of Gods kingdome as when a man sweareth that which hee knoweth certainly is false Psal 24.4 to be true as appeareth Psal 24.4 For if it be a grieuous sin and an euident signe of an impious man Psal 12.1.2 to speake deceitfully and with a double heart vnto his neighbour then how much more abominable is it when as this deceit is graced and countenanced with an oath Yea §. Sect. 2. Hovv our oath is to be vnderstood being ambiguous but seeing our speech is often ambiguous admitting of a double signification wherof it commeth to passe that I swearing in one sense am vnderstood in another how is such an oath to be expounded and performed as that I may bee cleared from deceit and periurie Some answere that our oath must be vnderstood in his sense and meaning vnto whome it is made But this is too strict and hard for so a man might be periured swearing both according to the truth and according to his owne minde and perswasion because he is misunderstood through the default perhaps of the other who wanteth capacitie and apprehension What then must it be vnderstood in his sense and meaning that sweareth If this should be granted it would bee as ouer-partiall on the other side for so might men speake doubtfully with a purpose to mislead another and by equiuocation may sweare that which is true in his owne meaning and intention which is neuerthelesse directly false according to his construction vnto whom the oath is made and therefore the most equall course that can bee taken for the auoiding of both extreames is that our speech which we confirme with an oath bee vnderstood most simply plainly according to the vsual and cōmon custome as the most part do and ought to vnderstand such speeches And if yet any doubt remaine the surest rule is that the speech confirmed by oath bee vnderstood according to the sense and meaning of him vnto whom the oath is made if the swearer did sweare deceitfully or if simply plainly and with an honest meaning then is it to bee interpreted in his owne sense who tooke the oath Where by the way we may obserue §. Sect. 3. Equiuocations and mentall reseruations confuted that the doctrine and practise of the Priests and Iesuites in this well sorteth with the rest of their wicked and abominable conceits and courses who are not content to vse but also doe approoue and defend in their oathes Equiuocations and mentall reseruations of purpose vsed to blind and mislead him vnto whom they sweare that he may not come to the knowledge of the truth and that in such grosse manner that oftentimes there is a flat contrarietie betweene their mind and their words being vnderstood according to common custome and as they themselues desire that the partie who taketh their oath should conceiue of them But whatsoeuer flowrishes they make to hide their impietie yet this their doctrine and practise is wicked and abominable and their oathes no better then periurie and that in the most impious kinde in Gods sight seeing vnto their periurie is ioyned diuellish deceit which euen in the iudgement and practife of the Heathens was condemned and abhorred for their vsuall forme of swearing was Ex animi mei sententia iuro I sweare according to the true meaning of my heart and they detested as impious and atheisticall that speech Cic. de Legib. iuraui linguâ mentem iniuratam gero I haue sworne with my tongue but not with my mind And yet the admired Iesuites who could find no name fit to expresse the holines of their order but the sacred name of Iesus being in this as in manie other things much more wicked then the Heathens commonly vse and stiflie defend this periurious practise of false and deceitfull swearing But let all who professe the name of Christ §. Sect. 4. The euils vvhich accompanie equiuocations and desire to approoue their profession by their practise hate and abhorre this grosse impiety and hellish monster compounded of periurie deceit and treacherie which together with those filthie locusts Apoc. 9.3 the Priests and Iesuites hath ascended out of the bottomelesse pit to annoy and hurt the inhabitants of the earth And to this end let them know first that these equiuocations mental reseruations being admitted in oathes doe ouerthrow all truth when as euerie man may coine a meaning of his oath vnto himselfe according to the stampe of his profit or conueniencie and not according to the simple truth Secondly they frustrate and take away the end of an oath Heb. 6.16 which as the Apostle saith is to be for confirmation the end of strife for who would rest satisfied in anothers oath if he knew that it were to be construed according to his secret meaning of which he is alwaies ignorant and oft times hath iust cause to surmise his false meaning and to haue him in iealousie and suspition of deceit and double dealing Lastly they shew themselues to be no heires of Gods Kingdome nor to haue any title or interest in the ioyes of heauen for if they onely shall dwell in Gods holy mountaine Psal 15.2 who speake the truth from their heart then what shall become of them who not onely speake deceitfully and with a double heart but also confirme such deceitfull speeches with an oath yea and which is more not like Peter who fell into this sinne of periurie and repented of it but like it and liue in it approoue and defend it CHAP. IX Of the diuers kinds of Periurie ANd thus much generally concerning Periurie §. Sect. 1. In the next place we are to speake of the kinds therof the which may be distinguished according to the seuerall kinds of a lawfull oath for as a true and lawfull oath is either assertorie which is the affirmation and confirmation of the truth concerning that which is past or present by an oath or else promissorie whereby wee bind
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
blasphemies proceede from superstitious ignorance then this their practise is idolatrous in that they deifie the members of Christ by ascribing vnto thē whilest they sweare by thē Gods incommunicable attributes For howsoeuer wee may lawfully sweare by Christ man yet it is not lawfull to sweare by his humanitie and much lesse by the parts of his bodie Lastly §. Sect. 9. Heathenish oathes condemned Exod. 23.13 Hos 2.17 Gen. 31.13 Iere. 14.16 here is condemned Heathenish oathes by the gods of the Gentiles which wee are forbidden so much as to remember by their names as appeareth Exod. 23.13 Hos 2.17 An example whereof wee haue in Laban Gen. 31.53 in the Israelites Ierem. 14.16 and in many schollers amongst our selues who affecting the Latine elegancie vse in their orations and exercises Heathenish oathes as aedipol mehercule per Iouem immortalem c. But accursed be that elegancie which is ioyned with idolatrie and robbeth God of his glorie to bestow it vpon Idols And so much concerning the obiect of our oathes §. Sect. 10. Of the end of a lavvfull oath Now wee are briefly to speake of the end in regard whereof it is required that our oath doth principally respect the glorie of God and secondarily our owne or our neighbours good We glorifie God in our oath when as confirming thereby a necessarie truth we magnifie his omniscience iustice and power we benefit our selues when as we maintaine our owne right or defend our owne innocencie our neighbour either when we perswade him to beleeue a necessarie truth or take away the causes of discord and contention In respect therfore of the end we sweare vnlawfully §. Sect. 11. Hovv an oath is vnlavvfull in respect of the end when in taking our oath wee doe not respect either the glorie of God or our owne or our neighbours good as when through rage and anger men burst out into swearing as though they would reuenge themselues vpon God for the iniuries they haue receiued of men When in ordinarie dealing they countenance a profitable lie by a false oath and when as by stuffing their ordinarie talke with vaine oathes they affect the praise of a generous and couragious spirit or seeke for their oathes sake to haue all their words credited But that is but a weake proofe either of Gentilitie or Nobilitie which is a manifest argument that wee are the slaues of Satan it is no true courage desperatly to leape into hell fire and ordinarie swearing is no signe of truth seeing it vsually proceedeth frō a gulitie conceit of their owne want of credit for if they thought their word worthie respect to what purpose should they vse oathes Nay rather vsuall swearing is a signe of the swearers falsehood for therefore they sweare because their simple word is of no credit And when they haue done all they can an honest mans word is better to be esteemed then al their oathes nam qui deierat peierat he that often sweareth often forsweareth CHAP. IIII. Of the properties of a lawfull oath ANd so much for the end of our oathes In respect of the manner wee sweare lawfully when wee sweare in trueth iustice and iudgement all which are required vnto a lawfull oath by the Lord himselfe Iere. 4.2 And thou shalt sweare the Lord liueth Iere. 4.2 in truth in iudgement and in righteousnesse First §. Sect. 1. 1. VVe must sweare in truth it is required that we sweare in truth that is first that in our oath our speech agree with the thing and secondly our minde with our speech And contrariwise we sweare vnlawfully when we faile in either of these that is whē we sweare a thing that is false or falsely A thing false when as wee sweare an vntruth the speech disagreeing with the thing which is done purposely or vnaduisedly Falsely when as wee sweare the truth but deceitfully and with a purpose to deceiue the heart and tongue not agreeing together the which sinne is forbidden and condemned Leuit. 19.12 and punished with Gods fearefull curse Leuit. 19.12 Zach. 5.4 Zach. 5.4 Neuerthelesse howsoeuer this be condemned as a great sinne in Gods word and abhorred as a detestable practise euen amongst the ancient Heathens yet it is iustified as lawfull by the Papists both in their practise and writings who auouch that a man may vse in his oathes equiuocations and mentall reseruations wherein oftentimes the mind tongue are opposed to one another in flat contrarietie And this is that false swearing which in the word of God is principally condemned and therfore to be of all Christians auoided as being a mother sinne who in her fruitfull wombe containeth diuers impieties and a compound wickednesse comprising in it diuers enormous transgressions as hereafter shall appeare The second propertie required to a lawfull oath §. Sect. 2. 2. VVe must sweare in iustice is that we sweare in iustice which propertie hath his speciall place in a promissorie oath which when we make wee are carefully to take heede that that which by oath wee promise be iust and lawfull otherwise we are not to sweare it or hauing sworne not to performe it for an oath ought not to be the bond of iniquitie and as one saith those oathes are laudably broken which are vnlawfully made In this respect therefore our oath is vnlawfull when as thereby we promise any thing which is vniust and vnhonest whether it appeare vnto vs presently when we make the oth or afterwards For this is a horrible wickednesse when as we make God not only a witnesse but also our suertie that wee will performe an vniust or vnhonest action And such was the oath of Dauid 1. Sam. 25.21 of Gehezie 1. Sam. 25.21 2. Kin. 5.20 2 Kin. 6.31 Act. 23.12 2. King 5.20 of Achab 2. King 6.31 of the Iewes Act. 23.12 And such is the oath of the Popish Clergie who hauing not the gift of continencie vow virginitie and of those who being young sweare themselues to the Cloisters against their parents will c. So if after the oath is made wee finde that there is impietie and iniustice in it which wee did not discouer at the making thereof then such an oath is rather to be broken then obserued for we sinne not in breaking but in making of it Whereas he that performeth such an oath addeth sinne vnto sinne that is to say vnto rashnes in swearing wickednesse in performing as we may see in the example of Herod who after he had made a wicked oath Mar. 6.23 did performe it with greater wickednesse And this Dauid knew well and therefore hee made no conscience of breaking that vnlawfull oath which he had vnconscionably made as appeareth 1. Sam. 25.21.3 The third propertie required to a lawfull oath is §. Sect. 3. 3. VV must sweare in iudgment that wee sweare in iudgement that is that we vse the name of God in our oathes reuerently and holily conscionably and with great deliberation
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
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
wheras they by suspecting our word without cause do hereby but proclaime their owne practise of lying and falshood for who is more readie to suspect vnknowne euill in another then he who is guiltie to himselfe of his owne naughtinesse CHAP. VII Of the meanes to weane vs from vaine and customable swearing ANd so much for answere vnto such excuses as are vsually alleadged for customable swearing Now to the end that all those who are mooued with that which hath been said to a holie resolution of forsaking this wicked practise may the better bee enabled to attaine vnto their desire I will breefly for a conclusion set downe the meanes by the carefull vse whereof we may breake off this wicked custome of vaine swearing And first as in the curing of bodilie diseases the best course is to take away the causes thereof so if wee would haue our soules cured of this sinfull sicknesse of vaine swearing §. Sect. 1. 1. VVe must shun impatiencie and furious anger we must endeuour to remooue the causes from which it chiefly ariseth And these are principally foure the first is impatiencie furious anger which being a short madnes maketh vs to forget for the time not only al humanitie towards men but all dutie and respect which we owe vnto God and in barbarous and despitefull manner to loade his holy name with blasphemies as though he were the onely cause of our discontentment either by inflicting or not auerting the euils which vexe and grieue vs. For the purging away of which franticke humours I referre the reader to the perusing and vse of those spirituall receits which I haue prescribed for these impatient patients in my treatise of Anger The second cause of vaine swearing to bee remooued §. Sect. 2. The second cause of vaine swearing to be remooued is pride and vaine glorie is pride and vaine glorie which maketh men to vnderualue their oathes lest they themselues should be vnderualued for therefore they sweare in their ordinarie communication either he cause they would appeare gallants full of spirit and valour and gaine the reputation of Gentlemen and men of worth or because they would haue euerie word which commeth out of their mouth respected and beleeued as an oracle of infallible truth The third cause of vaine swearing is greedie couetousnes §. Sect. 3. The third cause greedie couetousnesse for when as men haue resolued with themselues that they will be rich they dare not depend vpon God in the vse of lawfull meanes but take all indirect courses for the increasing of their wealth as lying and dissembling bribing and oppression all manner of fraud and deceit and among the rest swearing and forswearing in their ordinarie trading buying and selling that thereby gaining credit vnto themselues they may either buy or put off their wares at a better rate Those therfore who would auoide vaine swearing they must first remooue this speciall cause therof greedie auarice and learne to rest and depend vpon the prouidence of God whose blessing alone maketh rich and giueth vnto men being enriched the comfortable fruition of that which they doe possesse The fourth cause of vaine swearing is externall namely §. Sect. 4. The fourth cause of vaine swearing others incredulitie the suspition and incredulitie of others who will not beleeue a bare assertion or promise vnlesse it bee confirmed with an oath for the remouing whereof we are to obserue the Apostles practise indeuouring to haue alway a cleere conscience not only towards Gods but also towards men Act. 24.16 For if we walk vnblameably in our liues and conuersation if wee so highlie value truth that wee will sell it at no rate if wee keepe touch and obserue our promises not onely when they are aduantageable but also when they be to our owne hindrance our word euen in waightie businesses will be credited and need no superiour testimonie or confirmation The second meanes to auoid vaine swearing §. Sect. 5. The second meanes to auoide vaine svvearing is to keep a vvatch before our lips is with Dauid to set a narrow watch before our lips that we may not thus offend with our tongues and to bridle and curbe in this vnruly euill with the bit of Gods feare that it burst not out into vaine oathes which otherwise will runne at randome and fall into this vice euen before wee be aware And if long custome hath so confirmed it in vs that wee haue no hope to breake it off at once Psal 39.1 Iam. 1.26 We must break off custome with custome let vs labour at least to bring it into a consumption and by an antidote of a contrarie custome to disinure our tongues from the vse thereof Let vs resolue whatsoeuer occasion bee offered to keepe such a straight watch ouer our tongue that we will not sweare for the space of a whole day and when we haue thus farre preuailed ouer our selues let vs take a longer time and so taking as it were a truce with Gods glorious name from time to time binding our selues in the meane while that wee will not offer against it any abuse or violence it will in a small space grow vnto a firme and inuiolable peace and vaine oathes which were as familiar as our ordinarie speech will sticke in our teeth like an vnknowne language and become of neere acquaintance which would vsually rush in without bidding meere strangers which will not come within the doore of our lips vnlesse vpon extraordinarie occasion they be inuited The third meanes to auoid vaine swearing § Sect. 6. The 3. meanes is to be sparing in the vse of asseuerations is to be sparing in the vse of earnest asseuerations and protestations for these are as it were the outward and next adioyning fences the vse whereof is to preserue Gods glorious name from being prophaned and trampled vpon by common vse and therefore so long as we sparingly and reuerently approch vnto them wee will be much more respectiue in vsing the name of God by an oath whereas if wee vsually leape ouer the fence and by prophane and common vse tread it downe and trample it vnder foote then the fence being taken away the holy name of God himselfe lieth open to be prophaned by vaine swearing Asseuerations are as it were the banke and brinke of the water and vaine swearing like a deepe mischieuous pit fit to swallow and drowne vs if wee fall into it So long therefore as we walke aloofe and doe not approch the banke but vpon waightie occasion and with great care and circumspection we keepe our selues out of all danger but if wee be still leaping vpon the banck and carelesly dancing vpon the very brinck it is a thousand to one we shall slip in and perish vnlesse we rise again and recouer our selues by true repentance Again if it be obserued that we are sparing in the vse of these asseuerations vnlesse it be in waightie affaires and with great reuerence and
Psal 5.6 so principally this Psal 5.6 which the sonnes of Belial countenance with his authoritie Thirdly §. Sect. 5. 3 Gods name is polluted by periurie it containeth the most horrible pollution of Gods holy name which can bee imagined as the Lord himselfe witnesseth Leuit. 19.12 making that which in it own nature and right vse is the shield of veritie Leuit. 19.12 to become the defence of falshood and of a strong tower of truth whereunto the righteous runne for the ending of all contentions and controuersies Prou. 18.11 to become a sanctuarie to shroude lyars and deceitfull persons Fourthly it is a shamefull abuse of Gods Maiestie §. Sect. 6. 4 Gods Maiestie is abused when as he who is truth it selfe is produced as a witnesse to confirme a knowne lie and as a suretie for the doing of that which they intend neuer to performe It is a shamefull tempting and scornefull contempt of Gods all-seeing knowledge iustice power anger threatnings and fearefull vengeance denounced against this sinne when as knowing a thing to bee false they dare auouch it calling vpon God as a iust Iudge and auenger of falshood to inflict vpon them the deserued punishment of their sinne if they doe not speake the truth For what is this but desperately to make triall whether God can or will according to his word punish their sinne What is it but like fierce bandogs to flie in Gods face and to dare him to doe his worst in the execution of his vengeance And these are the euils which are contained in this sinne of periurie § Sect. 7. The euill fruits of perturie 1. They draw God into their sinne as much as in them lieth Now the fruits and effects thereof are as bad both in respect of God our neighbour and our selues For first the periured person exceedingly dishonoureth Gods glorious Maiestie by drawing him as much as in him lieth into the communication of his sinne and offereth against him a kind of violence in forcing him to that which is quite contrary to his owne nature for where as hee is most true yea truth it selfe they bring him as a patron of their vntruth and falsehood and make him to the vttermost of their power like vnto Satan who is the father of lies And where as he is most iust both in his word and workes they bring him as their suretie to countenance their fraud and deceit Whereby as in their impious maliciousnesse they doe as much as in them lieth destroy and ouerturne Gods nature and essence and make him like vnto Satan so doe they in deed and in truth make themselues in this respect worse then the diuell for howsoeuer he is not onely a liar but also the father of lies euen from the beginning yet wee neuer read nor heard that euer hee came to that desperate audaciousnesse that he durst presume to confirme his lies by an oath or to abuse Gods glorious name for the patronizing and countenancing his vntruthes Secondly §. Sect. 8. False swearing ouerthrovveth truth and iustice by his false swearing he ouerthroweth truth and iustice the one being the Lords great Seale the other the Scepter of his kingdome whereby hee ruleth amongst men the which hee doth after a most odious and trecherous manner for he vseth Gods forces against himselfe he strengtheneth himselfe with the helpe of Gods holy name to destroy those heauenly vertues trueth and iustice in which his soule delighteth and for the vpholding and maintaining of those hellish vices of falsehood and iniustice which he so much abhorreth And in the meane time most audaciouslie calleth God to bee a witnesse of his dealing and a Iudge and auenger of these wicked actions And thus the periured person directly sinneth against the Maiestie of God § Sect. 9. Hovv the periured person sinneth against his neighbour Now against his neighbour also hee grieuously offendeth many waies by his false swearing for hereby he subuerteth iustice which is the pillar of the Common-wealth and the bond of humane societie which being taken away no State can stand but must needes fall to ruine Hee ouerethroweth truth which is the chiefe preseruer of al commerce trading and intercourse of dealing betweene nation and nation man and man and in stead thereof erecteth vntruth and falsehood which is the bane of humane societie He destroyeth the vse and end of lawfull oathes which is to determine controuersies and to put an end vnto all strife and consequently taketh away the chiefe bond of peace and preserueth suspitions iealousies discord and contention which weaken and dissipate the best setled and most firmely established gouernment hee hereby peruerteth iudgement causing the Iuries to giue a false verdict and the Iudge an vniust sentence whereby innocencie is suppressed the honest dealer spoiled of his right and brought vnto all extremities falsehood maintained the oppressor strengthened in his malicious courses and in a word the whole course and administration of iustice peruerted and vtterly ouerthrowne So likewise hereby hee most perniciously sinneth against himselfe §. Sect. 10. The periured person sinneth against himself for this sin of periurie maketh such a deepe wound in the conscience that it is hardly recured vnlesse with Peter wee bewaile it with bitter teares Rom. 1.28.30 and powre into it the preclous balme of Christs blood by a true faith and he that falleth into it is commonly either giuen vp to a reprobate sense to runne headlong into all manner of sinne and wickednesse or else is continually haunted with this sinne as with a hellish furie which tormenteth his soule and conscience with restlesse feares and affrighting terrors CHAP. XII The punishment of periurie ANd so much for those reasons which are taken from the greatnesse of this sinne The second sort may be drawne from the grieuousnesse of their punishment the which the Lord inflicteth either mediatly by the ministerie of men or immediatly by himselfe Amongst men as it hath in all ages §. Sect. 1. 1. Periurie is punished vvith shamefull infamie and in all places been accounted an hainous sinne and capitall crime so hath it been punished with no light or small punishments For first whereas a good name is better then either siluer gold or great riches Prou. 22.1 and as highly valued amongst vertuous men as life it selfe this sinne of periurie-hath euer so stained the periured person with such a deepe ingrained die of infamie and reproch that the blemish could neuer bee taken away vnto the end of life And howsoeuer the offender hauing washed and bathed his cheekes with teares of vnfained repentance and his soule with the blood of Christ applied by a liuely faith hath the polluted staines of this defiling sinne washed away out of Gods sight yet seldome is hee so purged and cleansed in the iudgement of men but that some blots and blemishes doe still remaine euen to the end of life To this purpose Cicero saith Lib. 2. de
of a man but a senselesse trunck and filthie carcase Vnto which also the Prophet Esay alludeth chap. 28.7 Esa 28.7 for setting downe the sinne of the priests and false prophets and their vtter neglect of all good duties hee saith that they erred through strong drinke and were swallowed vp of wine Yea euen the Heathen man discerned this by the light of nature where speaking of the Grecians surprising Troy in the time of the Troianes drunkennes Virg Aeneid 2. l. 265. he saith Inuadunt vrbem somno vinoque sepultam They assaulted the Citie which was buried in sleepe and wine So that they who giue themselues to this vice are no more able to performe any good duties of their callings then those who are dead and buried be able to doe the workes of the liuing And hence it is that as the Lord restraineth all men from this sinne so especially Magistrates and Ministers Luk. 21.34 because their callings are of greaest vse and importance and therfore their neglect of them most pernicious both to Church and Common-wealth To this purpose is that Pro. 31.4 Pro. 31.4 It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke 5. Lest hee drinke and forget the decree and change the iudgement of the children of affliction So the Priests and Leuits were prohibited the vse of wine and strong drinke vpon the penaltie of death when they were to come into the Tabernacle of the congregation to execute the office of the Priesthood Leu. 10.9 Leuit. 10.9 And the Nazarites also who had dedicated themselues to Gods seruice Num. 6.3 as appeareth Num. 6.3 which commandement when the priests neglected they shamefully erred out of the waie of truth failed in vision and stumbled in iudgement as we may see Esa 28.7 Esa 28.7 The like care the Lord hath shewed in restraining the Ministers of the Gospell from this vice for where he describeth what manner of men he would haue chosen into the Ministerie he still requireth that they be sober temperate 1. Tim. 3.3.8 Tit. 1.7 and not giuen to excesse and drunkennesse 1. Tim. 3.3.8 Tit. 1.7 Secondly §. Sect. 2. 2. The drunkard disgraceth his profession and exposeth himselfe to contempt the drunkard disgraceth himselfe and his profession and exposeth his name and person to the iust contempt and reproch of all for whereas he professeth that hee is a Christian who hath his part in Christ and his merits in this his practise he clearly prooueth that he is nothing lesse for a true Christian is a child of the light and walketh in the light 1. Thes 5.5.7 1. Thes 5.5 But the drunkard is the child of darknesse and the workes which he worketh are workes not of the day but of the night vers 7. A true Christian is religious and full of pietie but the drunkard is so farre from this that he hath not so much as common honestie for they who walke honestly as in the day they doe not walke in gluttonie and drunkennesse Rom. Rom. 13.13 13.13 The true Christian hath forsaken and mortified the lusts of the Gentiles for Christianitie and Paganisme can neuer agree together but the drunkard stil walloweth in them for the lusts of the Gentiles wherein they walked were wantonnes vncleannes drunkennes gluttonie drinkings and in abominable idolatries As it is 1. Pet. 4.3 1. Pet. 4.3 Those vnto whom the grace of God hath appeared are taught thereby to denie vngodlinesse and worldly lusts Tit. 2.12 and to liue soberly and righteouslie and godly in this present world and therefore they who spend their time in intemperance surfetting and drunkennes haue not had so much as a glimpse of this grace which bringeth saluation shining vnto them Whosoeuer then professeth Christianitie and yet liueth in drunkennes he prooueth himselfe a plaine dissembler in making shew of that he is not and his profession doth not grace him but he disgraceth his profession for whatsoeuer shew hee may seeme to make of pietie and honestie when he is in his deuouter kinde of drunkennesse yet no wise man esteemeth his words of any credit seeing he is an inordinate person in his whole carriage who hath no rule ouer himselfe and is readie to blesse curse to pray and blaspheme to vtter holy speeches and filthie ribauldrie with the same breath Thirdly § Sect. 3. The drunkard maketh himselfe a slaue to his vice the drunkard by his much tipling maketh himselfe a slaue to his vice and by long custome bringeth superfluitie into vrgent necessitie for as it is in other sinnes so in this before it is admitted it creepeth and croucheth flattereth and allureth like a lowlie vassall but being entertained it straight sheweth it selfe not onely a master but also a Lordly tyrant which raigneth and ruleth with great insolence First sinne is committed then practised and often practise bringeth custome and custome becommeth a second nature and hath in it the force of a law which must be obeyed not in courtesie but vpon necessitie And as this is true of all sins in generall so especially it is verified in this sinne of drunkennesse for first men drinke for thirst then for delight then for wantonnesse and so by much bibbing they bring themselues to such an vnsatiable thirst that they cannot sit without the cup at their elbow Fourthly §. Sect. 4. The drunkard maketh himselfe vvorse then a beast where as man by creation is the most excellent of all the creatures being created according to Gods owne image by this vice hee maketh himselfe equall with the beasts for he is depriued thereby not onely of pietie but of humanitie euen of his vnderstanding and reason wherein hee differeth from a beast farre more then in his outward shape yea in truth in diuers respects he maketh himselfe inferiour to the brutish creatures for he much more degenerateth from the excellencie of his creation hee depriueth himselfe not onely of the vse of his reason but also of his senses not of his vnderstanding alone but of his standing and motion also for when he standeth he is readie to fall and when he mooueth he reeleth and staggereth Lastly he is farre more intemperate then almost any beast for when they haue eaten sufficient they will eate no more and when they haue drunke to quench their thirst and to satisfie nature they cannot bee forced by any violence to drinke againe whereas these tiplers drinke double and treble more then they neede and not onely satisfie nature but also glut and oppresse it with superfluitie Lastly §. Sect. 5. Drunkennesse bringeth pouertie this sinne bringeth men to pouertie and want for they consume their wealth at the wine and swallow downe their whole estate and so it commeth to passe that hauing spent all in superfluities in the end they want necessaries and because in their youth they will drinke nothing but wine they are oftentimes
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
punishment of other sinnes BVt as whoredome is in it selfe a grieuous sin §. Sect. 1. That vvhoredome is in it selfe the punishment of other sinnes and the cause of much other wickednesse so likewise it is accompanied with many grieuous punishments and that both as it is in it selfe a punishment of other sinnes or as it is punished by God with many fearefull iudgements In it selfe it is the punishment of other wickednesse for the harlot as the Wise man saith is like a deepe pit of destruction hee with whom the Lord is angrie namely for their other sinnes shall fall therein as it is Prou. 22.14 and 23.27 So Eccles 7.28 Pro. 22.14 and 23.27 Eccl. 7.28 I find more bitter then death the woman whose heart is as nets and snares and her hands as bands hee that is good before God shall be deliuered from her but the sinner shall be taken by her By which places is implied that whoredome is like a deepe pit or dungeon into which sinners fall in Gods iust displeasure and the harlot like a strong and mercilesse iaylour which holdeth men in thraldome with whom God is angrie in the chaines of lust out of which they cannot nor desire not to escape Yea in truth the fornicator is in farre worse case then such a miserable captiue for the dungeon taketh away the comfortable light of the Sun and so depriueth him of the vse of bodily sight but fornication blindeth the vnderstanding which is the eie of the soule and taketh away the light of reason as hath been shewed In the dungeon he is stripped of his goods liueth in penurie but by this sin the fornicator strippeth himselfe and like an vnnatural theefe robbeth and spoileth his own state to bestow it vpon harlots til he be brought vnto extreame pouertie Out of the dungeon the captiue cannot escape though hee much desire his libertie out of this lothsome pit he will not escape but remaineth a voluntarie slaue to an odious strumpet and his owne filthie lusts till by death he is brought forth to the bar of Gods iudgemēt to receiue the sentence of eternall condemnation More especiallie whoredome is the punishment of idolatrie §. Sect. 2. VVhoredome is the punishment of idolatrie as it plainly appeareth Rom. 1.23.24 For because the idolatrous Gentiles turned the glory of the incorruptible God into the similitude of the image of a corruptible man and of birds and foure footed beasts and of creeping things therefore also God gaue them vp to their harts lusts Rom. 1.23.24 vnto vncleannesse to defile their owne bodies betweene themselues c. So because the Israelites went a whoring after idols therfore the Lord gaue ouer their daughters and spouses to their owne filthie lusts to become harlots and whores and would not restraine them from their whordomes by his fatherlie chastisements Hos 4.12.13 The like experience we haue at this day in the Papists Hos 4.12.13 who because they are the most shamefull idolaters of the whole world therefore being giuen vp of God to their owne vncleannesse they doe also exceede in fornication whoredome and filthie Sodomie as the histories of all times doe plainely testifie and as common fame at this day soundeth their infamie in this behalfe in euery mans eares Secondly §. Sect. 3. VVhoredome is the punishment of the contempt of Gods vvord whoredome is inflicted as a punishment vpon those who are contemners of Gods word and oppose themselues against the Preachers thereof for because men will not suffer themselues to be guided with the light of Gods truth therefore the Lord giueth ouer both them and theirs to be blinded with their owne filthie lusts and to be ouerruled and mislead by their vncleane passions till they fall vnrecouerablie into the sinne of whoredome and because they dishonour the Lord by despising his word hee will cause their wiues and daughters to dishonour them with their fornications and adulterie Of the former we haue an example in the Israelites who when they most contemned Gods word and despised his Prophets did also most exceede in filthie whoredome and in the haters and persecutors of Gods true religion faithfull seruants at this day as namely the Turks Papists and Familists who as they aboue all others contemne the pure and vndefiled word of God so also are they of all other men most stained and defiled with whoredome and all manner of vncleannesse as not onlie Turkie with the large dominions thereof but also Spaine and Italie doe sufficiently testifie and prooue Of the other we haue an example in Amaziah the Priest who because he despised Gods word and opposed against the Prophet Amos had this heauie punishment denounced against him Amos 7.16 Thou saist Amos 7.16 Prophecie not against Israel and speake nothing against the house of Ishak 17. Therefore thus saith the Lord thy wife shall bee an harlot in the citie c. And thus it appeareth that whoredome is the punishment of other sinnes and that no small punishment §. Sect. 4. That whoredome is a fearefull punishment seeing thereby such great sinnes as idolatrie and contempt of religion are punished by the Lord who holdeth some proportion betweene the punishment and the sinne And as it is great in it selfe so in this respect it is more grieuous in that the whoremonger rather esteemeth it his chiefe delight then his punishment and so securely continueth vnder the bondage of it and his other sinnes without sense of smart and consequently without remorse of conscience for when the paine of the punishment exceedeth not the pleasure of the sinne the pleasure doth more delight the malefactors then the punishment doth terrifie them whereof it commeth to passe that hauing a prosperous gale in their opinion to blow them on forwards in their euil courses they are giuen ouer to a reprobate mind and continue in their sinne without griefe or wearinesse CHAP. X. That whoredome is the cause of many grieuous punishments BVt as whoredome is the punishment of other sinnes §. Sect. 1. That God himselfe punisheth whoredome when men winke at it so also it selfe as a grieuous sinne is punished with Gods heauy iudgements And because men who are Gods deputies doe oftentimes winke at it and carelessely passe ouer the due executiō of iustice in the punishment of this sin therefore the Lord oftentimes taketh the cause into his owne hands and proceedeth against these filthy persons not onely as a Iudge and witnesse against them but as the executioner of that iust sentence which himselfe hath pronounced So he saith that he would come neere vnto the Israelites to iudgement and be a swift witnesse against the whoremongers Mal. 3.5 Heb 13.4 Mal. 3.5 and Heb. 13.4 it is said that whoremongers and adulterers God himselfe will iudge Yea so odious is this sinne in the sight of this vpright Iudge that though he bee infinite in mercie yet hee professeth that he could not in his iustice let
they are of one nature and are both direct witches who equally labour to enrich Satans kingdome both with their owne soules and with the soules of others who are seduced by them So among bribers there are some who may be called good in comparison of others who take rewards to right the others wrongs and releeue those whom others by their vniust sentences haue oppressed notwithstanding these are bribers too corrupt vnrighteous and naught although not altogether of so malignant a disposition as the other For it is as great iniustice to inforce a man to buy that which is his owne alreadie as to giue vnto him that which of right belongeth to another and hee that goeth thus farre to make iustice which is in her nature free to become venall and of a slauish nature within a while will be so blinded with gifts that he will not sticke to set iniustice also to sale and as one saith Qui non erubescat dicere Greg. lib. 12. Moral quid mihi dabis vt tibi iustitiam faciam nonne simile est ac sidicatur quid mihi vultis dare vt abnegem officium perdam deum vendam That is He that blusheth not to say what wil you giue me and I will doe you iustice is as readie to say what will you giue me and I will denie to execute iustice neglect my dutie and sell God himselfe Howsoeuer it is it cannot be but great preiudice to the vprightnesse of a Iudge and a shrewd presumption of his corruption when as hee receiueth gifts of those who haue suites depending before him for as a wife or maide would incurre the danger of iust suspition of hauing an vncleane heart who being solicited by a fornicator to commit whoredome should receiue his gifts although she should denie his suite for howsoeuer in word she refuse his wicked motion yet indeed she receiueth pledges of his loue so likewise are such Iudges not without cause to bee suspected who receiue gifts of those who labour to peruert iudgement for howsoeuer in outward shew they make profession of integritie yet in action they receiue the pawnes of vnrighteousnesse which will cause them to preiudice the cause and to hault in the administration of iustice and to respect the person of one more then of another and the cause for the persons sake Fourthly §. Sect. 9. Briberie is a cause of treacherie and treason the sinne of bribing is pernicious to the common-wealth as it is a cause of all treacherie and treason against the State For he that will not sticke to sel iustice and iniustice will not sticke to set the common-wealth to sale also and betray it into the hands of the enemie for large gifts when he doth but get opportunitie and can doe it safely secretly and without danger Of this great Philip of Macedon had often experience in his time and therefore he thought no castle so impregnable no fort so strong but that there might be found roome and passage for an asse laden with gold to enter into it But much more doth this corruption abound in our times for who seeth not that it is an vsuall thing in the time of warre as the prouerbe is Argenteis hastis pugnare to fight with siluer pikes to vndermine a State with siluer pick-axes and to batter downe the walles of the best defenced Citie with these golden bullets Neither do the great Commanders of these times vsually bring their forces against any countrie or citie or venture to winne it by inuasion and assault before they haue first made way vnto themselues by large gifts and by corrupting bribes haue made a great partie of the aduerse side or at least some speciall men who may giue them from time to time secret intelligence of all affaires of the State of oportunities to bee vsed and impediments to be remoued and who will when occasion serues betray their countrie as much as in them lieth into the enemies hand And by this meanes more cities are sacked and more countries subdued then by force of armes and dint of sword yea in truth so doth this bribing corruption infect all States in these daies that were it not that the Princes and gouernors being taught by manifold experience the greatnesse of this danger had a most vigilant eye to foresee and spie out these mischiefes and a seuere hand to punish trecherie when it is discouered scarce any State would remaine vnshaken and vnruined by these corrupt courses Lastly bribing is pernicious to the common-wealth §. Sect. 10. Bribing bringeth the common wealth to destruction as being in it selfe a notable meanes to bring it to destruction for not onely it ouerthroweth iustice and truth which are as it were the sinewes wherewith all States are strengthened and held together and euen the verie pillars vpon which the good and safetie of all common-wealthes are built which being taken away the State must needs bee weakened dissipated and brought to ruine but also it inflameth the fire of Gods wrath against that countrie where it much aboundeth and bringeth downe his fearefull iudgements vpon it whereby it will soone be destroyed though there were no enemies to oppose against it And as this truth is warranted by manifold experience of these times so by the infallible word of God which cannot lie Pro. 29 4. So Prou. 29.4 A King by iudgemen maintaineth the countrie but a man receiuing gifts destroyeth it The Prophet Ezechiel also reckoneth this sinne of bribing amongst those capitall sinnes which moued the Lord to bring vpon Ierusalem destruction and desolation Ezech. 22.12.14.15 Ezech. 22.12 The Prophet Micah likewise hauing shewed that all sorts of rulers amongst the people of Iuda were corrupted with bribing saith that for this cause Zion should bee plowed as a field and Ierusalem should bee made an heape of stones and the mountaine of the house as the high places of the forest Mich. 3.11.12 Mich. 3.11.12 CHAP. V. That the sinne of bribing is excceding hatefull to the Church BVt as the sinue of bribing is pernicious to the common-wealth §. Sect. 1. Bribing is the dore whereby insufficient Ministers enter so likewise it is exceeding hurtfull to the Church For as Iudas being possessed with greedie couetousnesse cared not to betray our head Iesus Christ for a reward saying vnto the high Priests What will you giue me and I will betray him so the greedie patrones of these dayes intending onely their owne gaine sticke not to betray the body of Christ to wit his Church into the hands of Ieroboams Priests made of the basest of the people in the first place demanding with Iudas What will you giue me neuer regarding in the meane while how few their graces bee whom they present so their gifts be manie nor how vnfit they are to teach the people so they are sufficient to bring large rewards or at least to subscribe vnto bonds by which they exclude themselues from the greatest part of their
violence and fury in their affections but let such men know that though the cause of their anger be neuer so iust yet in the manner they grieuously sinne against the rule of Charitie in respect whereof they may fitly be compared to cruell hangmen who hauing a iust cause to execute their office namely the Iudges lawfull commaundement doe in the execution thereof vse all barbarous crueltie so they being commaunded by God to bee angry with the sinnes of their brethren seeme glad they haue gotten such an occasion to shew their rage and fury But howsoeuer such men pretend the goodly title of iustice yet if they bee vnmasked there will appeare nothing but rancour and malice disguised vnder this faire pretext for let their friend to whom they are and must bee much beholden commit offences farre more notorious and they who seemed almost choaked with a small gnatte can finde roome in their consciences to swallow a pill of sinne as bigge as a Camell if it bee sugered ouer with the sweet title of friendship Others vnder pretence of a milde or patient nature are content to heare God dishonoured his seruants scorned all religion disgraced but cursed be such mildenesse as causeth vs to betray the glory of God and his truth by holding our peace and wincking at the offenders These men who are so milde and modest in defending Gods cause that they are readie to blush if they but in a word shew their dislike of sinne as though they had done that whereof they might be ashamed will blush and swell for anger if their owne credit be but touched or their reputation suffer any disparagement and whence doth this proceed but from the ouer much loue of themselues and ouer little loue of God whence is this bastard mildnesse but from pride the mother of euill which causeth them to seeke the prayse of humanitie and curtesie by betraying Gods glory The second thing required in the manner Sect. 9. 2 Christian modestie and charitie is that we obserue Christian modestie and charitie in abstayning from malicious and wicked speeches or vniust and spightfull actions in expressing our anger and to this purpose wee are alwaies to remember of what spirit we are for vndoubtedly how iust so euer our cause be if we defend it with spitefull and bitter speeches it is not the spirit of God which speaketh in vs. Iohn 18.23 Let vs rather follow the example of our Sauiour Christ who when he was buffeted and grosely abused reproued the offender with great mildnesse and of Michaell Tharchangell who when hee stroue with the Diuell himselfe about the body of Moses Iude 9 durst not blame him with cursed speaking but said the Lord rebuke thee The third thing required is Sect. 10. 3. A fit decorū and due respect of the parties that in our anger there bee obserued a fit decorum and due respect and that both in regard of the partie himselfe who is prouoked to anger and also the other with whom hee is angry for first in respect of the partie himselfe he is not to behaue himselfe alike in what place and calling soeuer he be for if he be a Magistrate he is to shew his anger not onely in countenance and word but also in action if hee be a father hee is not with Elie to shew his displeasure to his rebellious sonnes onely by milde admonition but also by discreet correction on the other side it is sufficient for him who is a priuate man if he manifest his anger in word or countenance Nay it is vnlawfull for him to proceede any further vnlesse his calling warrant him thereunto Againe the offenders are not to be vsed all alike a meane priuate man is not to shew his anger in the same manner to a noble man or a Magistrate as he would to his equall or inferior for though hee may iustly be angry with his sinne yet he is to reuerence his place and calling The Sonne must not shew his anger towards his father as the father sheweth his towards his sonne for he is bound to feare and reuerence his person though hee iustly hate his sinne And both these points haue the Saints from time to time duely obserued Examples Moses a Magistrate to whom the sword of iustice was committed when hee was prouoked to anger by the sinne of the people did not onely shew his anger in countenance or by a milde admonition but by vnsheathing the sword of iustice Exod. 32.27 and iustly punishing the offenders for their execrable idolatry Iohn Baptist hauing onely authoritie to vse the sword of the Spirit being offended with the hypocrisie of the Scribes and Pharises Mat 3.7 expresseth his anger by sharpe and vehement reprehensions Iacob being a priuate man Gen. 31.36 sheweth his anger towards churlish Laban his father in law by milde and gentle admonitions Ionathan being iustly incensed by the barbarous tyranny of his mercilesse father 1 Sam. 20.34 Dan. 3.16 signified his anger onely by rising from the table and departing The three Children though with a godly zeale they abhorred the Kings prophane Idolatry yet they shewed their displeasure in humble and respectiue words And so though Paul detested the gentilisme of Festus and Agrippa Acts 25 yet he vsed them with all due respect as it beseemed their high calling By all which examples it is manifest that we are to vse Christian seemelinesse and discretion if we would haue our anger approued as iust and holy And so much for the manner of our anger Sect. 11 The obiect of iust anger in the next place we are to speake of the obiect therof that must not be the person of our neighbour but his vice sin iniustice For though wee are to be angry at yea to hate the vices of men yet we are to loue their persons and in the middest of our anger to seek their good especially the saluation of their soules in regard hereof we ought to grieue more for their sin then for the iniuries which by their sins they haue offered vs and thus was holy Dauid affected whose zeale did euen consume him because his enimies had forgotten the word of the Lord. Psal 119.139 Mark 3.5 Ps 119.139 such was the anger of our Sauiour Christ who in the midst therof did mourne for the hardnes of their harts Mar. 3.5 But on the other side we are to take heed that we do not approue of the sin for the offenders sake for we ought to hate sin in our friends parents yea in our own harts or whersoeuer els we find it in no wise to loue this deadly poison though it be brought to vs in a vessel of gold neuer so precious in our eyes Here therefore wee must auoyde two extreames the one to hate the person for the sinnes sake the other to loue the sinne for the persons sake for as we would condemne his folly who would loath an exquisite
vniust anger Vniust anger is a wrongfull and an vnreasonable desire of reuenge stirred vp in vs by vniust causes whereby we hauing no respect of the glory of God nor the good of our selues or our brethren are after an vniust immoderate manner angry with them with whom we ought not to be angry That vniust anger is a desire of reuenge Anger an vnresonable desire of reuenge it is so euident that it needeth no proofe for we know by daily experience that he who is prouoked vnto anger by an iniury offered in truth or in his opinion desireth reuenge according to the nature of the iniury receiued or the opinion which he hath conceiued of it If he be iniured by a scornful looke he seeketh to reuenge it with a disdainfull countenance if by words he reuengeth by words if in deeds he desireth to reuenge by deeds yea oftentimes the fury of anger casting a mist before the sight of reason causeth smal iniuries to seem great according to that false opinion inciteth men to take reuenge without all proportion For an angry looke with angry words for angry words with blowes and for blowes with death according to the violence of the affection and not the qualitie of the iniury receiued Now that this desire of reuenge is vniust and vnreasonable Sect. 4. it appeareth by that which followeth in the definition And first because the causes thereof are vniust The causes of vniust anger are eyther internall or externall The causes of vniust anger 1. Internall 1. Selfe loue The internall causes are diuers as first selfe loue wherby we so immoderately loue our selues that we neuer thinke of the iniuries indignities which we offer others or els suppose them to bee none or els lightly esteeme of them as not worthy the recitall but on the other side it maketh men hainously aggrauate iniuries offered vnto themselues and so to make huge mountaines of small molehils it causeth the heart easily to apprehend the wrong busie in meditating of it being apprehended eager in seeking reuenge after meditation and the hand no lesse forward in acting those tragedyes which the heart hath inuented For by selfe loue men are induced to thinke themselues worthy of al loue and honour and therefore if a small iniury be offered vnto them they suppose that death is too small a reuenge for so great an indignitie offered to such worthy personages Yea if they be not so much respected as their hautie ambition desireth or if others be preferred before them and that deseruedly this is matter enough to prouoke them to furious rage not onely against them of whom they are not regarded but them also who are preferred in others iudgement And this is euident in the example of Caine who because God respected the offering of Abell more then his Gen. 4. was incensed to wrath and had his anger so inflamed that nothing could quench it but the bloud of his deare brother and in Saul who could with no patience endure that the praises of Dauid should surmount his in the sight and audience of the people 1. Sam. 19.8 but was enraged with deadly anger against him who for his merits deserued to be aduanced And thus doth selfe loue make a man winck at those iniuryes which he offereth others and to put on the spectacles of affection when he looketh on those wrongs which are offered to himselfe whereby it commeth to passe that euery small iniurie seemeth great and prouoketh to great anger Whereas if we thought meanly of our selues and loued our neighbors as our selues we would not suffer our iudgement to be so ouer balanced with the weight of affection in iudging of the iniury nor giue the reines to our anger in persuing it with reuenge The second internall cause of vniust anger is pride and arrogancy of spirit which is a fruite of selfe loue Sect. 5. The second cause of vniust anger Pride for selfe loue it is which maketh vs haue an high opinion of our selues this high opinion causeth arrogancie and pride and pride causeth men to bee more sharp sighted in discrying wrong and more furiously insolent in taking reuenge The reason hereof is apparant proude men being iealous of their honour and reputation are also very suspicious of contempt so that the least iniurie prouoketh them to choller and disdaine because they are ready to imagine that thereby they are exposed to contempt And this is the reason why proud men doe more impatiently suffer an iniury offered in company wher they would be respected because they thinke it a great disparagement to their credit and reputation An example hereof wee haue in Nebuchadnezzer Dan. 3.19 who waxed pale for anger because he thought himselfe disgraced in the sight of all his princes and people by the repulse which he receiued of the three children who refused to obey his wicked commaundement Esthe 3.5.6 And in Haman who was so inraged with fury because Mordecay would not in the sight of the people doe him that reuerence which his proud heart desired that he thought his death too small a reuenge for such an indignitie vnlesse also for his sake he vtterly rooted out his whole kindred and nation So that the least sparke of anger kindled with the smallest occasion bursteth out into a raging flame of fury if it be blowed with the wind of vain-glory Whereas on the other side he that is humble is not prouoked to anger though he be neglected because his lowly conceit maketh him think that he is not worthy to be much esteemed nor yet though he haue receiued an iniury because he is ready to think that he hath deserued it either by like falts committed against men or more hainous sins against God The third internall cause of vniust anger is couetousnes Sect. 6. The third cause of vniust anger Couetousnesse for this vice maketh men desire much riches and if their hopes faile them and be not correspondent to their desires their vnquiet and turbulent thoughts are fit harbingers to prepare a lodging in their harts to entertaine anger It maketh them vndertake great matters which when they are not able to compasse their harts are filled with vexation and they become more wayward then children or else if their couelous desires carried with the wings of ambition mount not so high a pitch they basely stoope euen to the most sordidous pray and finding themselues vnable to compasse great matters abroad they entermeddle with euery domesticall trifle at home and if they see any thing miscarry through the default of wife childe or seruant though it bee of no value their anger can containe it selfe in no bounds of reason So that these men are angry abroad but madde at home chollericke with euery man which hinders or doth not further their commoditie but outragious to their wiues children and seruants if they sustaine the least losse The fourth internall cause of vniust anger Sect.