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; whereby was signified that they did call him to witnesse who was worshipped with sacrifices offered vpon those Altars.

The Iewes when they solemnely swore by Gods holie name, vsed to touch the Bible, the which ceremonie is also in vse in these times; whereby is signified that they call him [Page 3]as witnesse, who is the author of these holie Scriptures; and that as the contents of this holie booke are of vndoubted and certaine truth, so that which they deliuer is of like na­ture, and free from all vntruth and falsehood.

And thus haue I briefly shewed what an oath is, §. Sect. 4. The ends of an oath. together with the formes and ceremonies thereof. Now the ends why it was instituted and ordained, were first and principally that God might be glorified, when as by an oath hee is appealed vnto as the supreme Iudge of heauen and earth, and his om­niscience, truth, iustice and power is acknowledged. Second­ly, that truth and iustice might be maintained and preserued in things secret and vnkowne: for when all other argu­ments and reasons are wanting to demonstrate a waightie and necessarie truth, then God, who is the searcher of the heart and reines, the patrone of truth and reuenger of false­hood, is inuocated as a witnesse aboue all exceptions. Third­ly, an oath was ordained to maintaine truth, peace, concord and iustice, and to put an end to al doubts and controuersies, as the Apostle sheweth, Heb. 6.16. Heb. 6.16. For wee can haue no fur­ther appeale when as the matter hath been decided before the supreme Iudge of heauen and earth; neither can we bring any stronger argument for proofe, then when wee produce God as our witnesse to giue testimonie to our speeches, who is the alone searcher of the heart and secret thoughts. And therefore an oath is fitly called the greatest proofe amongst men to confirme their speeches, Plutarch. Rom. quaest. and the Christians racke, whereby though he be the Lords freeman, he may neuerthe­lesse be inforced to confesse any hidden truth. And lastly, for the common good of mankind, both of our neighbours, and also our selues: for our neighbours haue good and benefit by our oathes, when as therby they are perswaded to beleeue a necessarie truth, or when their right is defended, and their good name preserued from slanders and false imputations; in which respect also the benefit of our oath redoundeth to our selues, when either our owne name or right is called in que­stion, wee wanting other reasons and meanes to maintaine them against iniurie and iniustice.

CHAP. II. That it is lawfull to take an oath, contrarie to the doctrine of the Manichees and Anabaptists.

NEuerthelesse, §. Sect. 1. That all maner of swearing is not condemned howsoeur a lawfull oath is the or­dinance of God, and a part of his glorie, and to the furthering of our owne and our neighbors good, yet the Manichees of old, and the Ana­baptists of latter daies, haue simply condemned all manner of swearing both publike and priuate, as euill and vnlaw­full. But that this their opinion is false, hereticall and wicked, it may euidently appeare by these reasons: First, because a lawfull oath is a part of Gods worship and seruice, which is expresly commanded in his word. For whereas in the third Commandement he forbiddeth to take his name in vaine by vsuall or false swearing, there in the affirmatiue part he inioy­neth that wee should vse the holie name of God in a lawfull oath, for the setting foorth of his glorie: and thus this com­mandement is expounded by Moses and the Prophets. So Deut. 6.13. Deut. 6.13. and 10.20. Esa. 65.16. Thou shalt feare the Lord thy God and serue him, and shalt sweare by his name. And Deut. 10.20. Esa. 65.16. He that shall blesse in the earth, shall blesse himselfe in the true God, and hee that sweareth in the earth shall sweare by the true God. Iere. 4.2. Ierem. 4.2. Thou shalt sweare the Lord liueth, in truth, in iudge­ment, and in righteousnesse.

Yea so excellent and necessarie a part of Gods seruice is a lawfull oath, that sometimes it is put for his whole worship. Psal. 63.11. Psal. 63.11. All that sweare by him shall reioyce before him, that is, all that worship and serue him. So Esa. 19.18. it is said that the Egyptians shall speake the language of Canaan, Esa. 19.18. and 48.1. and shall sweare by the Lord of hostes; that is, shall make profession of his true religion. And chap. 48.1. Heare this O house of Iacob, which sweare by the name of the Lord: that is, professe the reli­gion of the true God.

So that a lawfull oath is singular part of his worship, §. Sect. 2. [Page 5]which, A lawfull oath is a part of Gods worship. as occasion serueth, hee will not haue omitted: and therefore he not only commandeth it, but also hath sworne, that those who worship him shall sweare by his name: Esa. 45.23. Esa. 45.23. I haue sworne by my selfe, &c. that euery knee shall bow vnto me, and euery tongue shall sweare by me. Which dutie that they may bee incouraged to performe, hee hath promised to reward it in this life: Iere. 12.16. Ierem. 12.16. If they will learne the waies of my people, to sweare by my name, the Lord liueth &c. then shall they be built in the middest of my people: and in the life to come with eternall happinesse: for he that sweareth and changeth not, though it be to his owne hindrance, hee shall dwell in Gods holie mountaine. Psal. 15.4. §. Sect. 3. By a lawfull oath God is glorified. Psal. 15.4.

Secondly, a lawfull oath is commendable, because it ten­deth to the aduancement of Gods glorie, and the good of mankinde. God in a lawfull oath is glorified: first, because therein we acknowledge his omnipresence; for in vaine doe we call God to witnesse, vnlesse he were present euery where and readie to heare vs.

Secondly, his omniscience: for when we call God to wit­nesse of our secret actions, thoughts and intentions, which can by no other meanes be demonstrated, we acknowledge that hee is of infinite knowledge, Iob 42.2. Psal. 139.2. Ierem. 17.10. Heb. 4.13. and that nothing is hid from him, that he is the searcher of the heart and reines, and that all things lie naked in his view.

Thirdly, his truth is acknowledged when as men appeale vnto him as vnto a witnesse who cannot deceiue nor be de­ceiued, and who speaking the truth himselfe doth also de­fend it in others, and punish the contrarie falsehood.

Lastly, his iustice and power is in a lawfull oath confessed and acknowledged, when as wee appeale vnto him as a wit­nesse of infallible truth, and vnpartiall iustice, who will giue a iust testimonie without respect of persons; and as vnto an vpright and most powerfull Iudge who is able to patronize and reward truth, and to punish falsehood and vntruth.

Secondly, it is profitable for men, because it is the chiefe confirmation of our assurance in any truth, §. Sect. 4. A lawfull oath is profitable for men. and more to bee credited and respected, then the most manifest arguments and truest witnesses that can be produced: and therefore the [Page 6]Apostle saith, Heb. 6.16. that an oath for confirmation is the end of all strife, Heb. 6.16. And consequently great is the profit which is bringeth no mankinde, seeing it is a notable meanes, not only for the maintaining of truth and iustice, but also for the taking away of discord and dissensions, and for the establish­ing of peace and Christian friendship.

Lastly, §. Sect. 5. The vse of a lawfull oath vvarranted by examples. the vse of a lawfull oath is not only warranted, but also commended vnto vs by manifold examples in the Scrip­tures. As first, the Saints and holie men of God, for the con­firmation of necessarie and vndemonstrable truths, and to put an end to controuersies and dissensions, haue vsed to sweare one to another: As Abraham and Isaac to Abimilech, Iacob to Laban, Ioseph to Iacob, Dauid to Ionathan, Elias to Obadiah, and many other. And lest it should bee obiected, that how­soeuer they were holy Saints of God, yet they were men, and might therefore erre; we are further to know, that the holie men of God as they were the penmen of holie Scripture, im­mediatly inspired by the holie Ghost, and consequently ex­empted from all error and sinne, did in the penning of the Scriptures confirme the truth of God by a lawfull and pious oath. Examples hereof are manifold: Rom. 1.9. God is my wit­nesse, Rom. 1.9. and 9.1. whom I serue in my spirit. And 9.1. I say the truth in Christ, I lie not my conscience bearing me witnesse in the holy Ghost. The like paces wee haue, 1. Cor. 15.31.2. Cor. 1.23. and 11.31. and 12.19. Gal. 1.10. Phil. 1.8.1. Thes. 2.5.10.2. Thes. 2.1.

So likewise the holy Angels, who are priuiledged from sin and error, haue vsed the name of their great Lord and Master in swearing by it. Dan. 12.7. Dan. 12.7. it is said that the Angell held vp his right hand and his left hand vnto heauen, and sware by him that liueth for euer. Apoc. 10.5.6. So Apoc. 10.5.6. But what should I stand vpon the example of the creatures, when as the great Crea­tor of heauen and earth hath approoued the holie vse of an oath in his owne practise? Gen. 22.16. Genes. 22.16. By my selfe haue I sworne (saith the Lord) because thou hast done this thing, &c. Numb. 14.28. Numb. 14.28. As I liue (saith the Lord) I will surely doe vnto you euen as ye haue spoken in mine eares. So Psal. 110.4. and 132. 11. Esa. 14.24. and 45.23. and 54.9. Iere. 44.26. Luk. 1.73. Rom. 14.11. Heb. 6.13.16.

Against this the Anabaptists obiect the saying of our Sa­uiour, §. Sect. 6. An obiection out of Math. 5.34. answered. Mat.chap.5. vers.34. But I say vnto you, sweare not at all, neither by heauen, for it is the throne of God, &c. Whence they gather, that howsoeuer swearing was vsed and allowed vn­der the Law, yet no manner of oathes are lawfull in the time of the Gospell. To which I answere, that their interpretation of these words is both wicked and absurd: first, because they hereby make this Scripture contradict other places which directly inioyne a lawfull oath. Secondly, hereby they make Christ condemne the practise of his holy Saints, and euen of the penmen of the holy Scriptures, yea of God the Father himselfe, as before hath bin shewed. Yea they make Christs precept contrarie to his owne practise, for he himself vpon waightie occasion vsed that earnest and solemne asseuera­tion, Amen, Amen; Verely, verely: which though it should be no oath, Heb. 6.14. as the Apostle seemeth to implie that it is, Heb. 6.14. yet is it at least a vehement asseueration, and conse­quently more then, yea, yea, and nay, nay. And moreouer, they make our Sauiour to contradict his owne words, verse 17. where he saith, that he came not to destroy the Law or the Pro­phets, but to fulfill them: for if he should take away the vse of a lawfull oath, hee should destroy part of the Morall law, which inioyneth it as a part of Gods seruice, and consequent­ly should spoile God his Father of a part of his worshippe, which was not only required vnder the Law, but also it was foretold that the Church of Christ should also vse it in the time of the Gospell: Esa. 19.18. and 65.16. Esa. 19.18. and 65.16. Thirdly, hereby they ouerthrow the law of nature and nations, which esta­blished a lawfull oath in waightie and necessary causes euen before the law of Moses, as appeareth in the storie of the Pa­triarchs. Lastly, they hereby weaken truth, by plucking from it the chiefe band whereby it is strengthened and confirmed; they take away the meanes to end controuersies, and toge­ther with it peace, amitie, and agreement, and so leaue a wide doore open to iealousie, suspition, discord and dissension.

This interpretation therefore is not to be receiued, §. Sect. 7. Math. 5.34 ex­pounded. but ra­ther another which admitteth none of the former absurdi­ties, [Page 8]and better agreeth with the maine drift and scope of Christ in this place. Now the drift of Christ was not to take away the vse of an oath, and so to disanull a part of the law, against which in the beginning of his speech he protested, but to vindicate and free it from the corrupt glosses and false expositions of the Pharisies; who tooke away the spirituall vnderstanding which is the chiefe life of law, and expoun­ded the Commandements (like the Papists in these daies) in a litterall and grosse sense onely, namely, of the outward fact alone in the grossest kinde. For example, that the sixth Com­mandement onely forbiddeth actuall killing; the seuenth, actuall vncleannesse; and the third, periurie and false swea­ring by the name of God. For howsoeuer they had the name of God himselfe in some outward reuerence, yet they taught that it was lawfull to sweare in their ordinarie communica­tion by the creatures, which did not immediatly appertaine to Gods worship and seruice, as the heauens, the earth, the altar, their head and such like; because the Commandement onely forbiddeth to take the name of the Lord our God in vaine. And secondly, they taught that if a man had sworne by these creatures, and did not keepe his oath, yet hee sinned not, Leuit. 19.12. because it is said, Leuit. 19.12. Yee shall not sweare by my name falsely, neither shalt thou defile the name of thy God. And this appeareth both in the 5. Matth. 5.23. and 23. Chapters of Mat. where Christ laboureth to confute this false doctrine, and to re­forme these abuses. In the fifth Chapter, and verse 33. he pro­poundeth their doctrine; Yee haue heard that it was said to them of old time, Thou shalt not forsweare thy selfe, but shalt per­forme thine oathes to the Lord: but I say vnto you, Sweare not at all, neither by heauen, for it is the throne of God, &c. Where hee sheweth that they had in their doctrine condemned for­swearing, and not vaine swearing, and this false swearing by the name of God alone, and not by the creatures. So in the 23. Mat. 23.16.17. Chapter, verse 16.17.18. they taught that they might sweare by the Temple, by the Altar, and by their head, and that all this was nothing, neither in regard of their vaine swearing, nor yet forswearing by these creatures. Now our [Page 9]Sauiour laboureth to free the pure law of God from these spots of their false interpretations, and sheweth, that not on­ly hee who had slaine a man was a murtherer, but hee who had been vniustly angrie with him in his heart, and had reui­led him with his tongue; that he also was an adulterer before God, who in his heart had lusted after a woman, as well as he who had lien with her.

So likewise hee refuteth their false doctrine concerning oathes, and sheweth that we must not in our ordinarie com­munication sweare at all, no not by the creatures, because in these oathes the name of God is obliquely and indirectly ta­ken in vaine, there remaining in them some prints and cha­racters of Gods power and Maiestie: for they who sweare by heauen, sweare indirectly by God, because heauen is his throne; so they what sweare by the earth, sweare also by him, because it is his footstoole; and in like manner the Temple and Altar belong to his worship, and our heads they are his workmanship; and consequently his name in them is taken in vaine by vsuall swearing in ordinarie communication, and much more in periurie and false swearing, though not dire­ctly, yet indirectly and obliquely.

But they further vrge that our Sauiour expressely forbid­deth vs to sweare at all, §. Sect. 8. The former ob­iection further vrged and an­swered. and therefore wee must not sweare neither by the creatures, nor by God himselfe, neither truly nor falsely, neither in ordinarie communication, nor yet be­fore a Magistrate. To which I answere, that these words, at all, are not to be referred to the oath it selfe, as though Christ should forbid to sweare in all cases, which reference; as I haue shewed, implieth many absurdities: but it is to bee re­ferred to the forme and manner of the oath, namely, that we must not sweare at all falsely, rashly, and vsually in our ordi­narie communication, neither directly by the name of God, nor indirectly by the creatures, which notwithstanding the Pharisies taught to be lawfull. For that our Sauiour speaketh here only of priuate oathes it is manifest, in that they did not in their publike oathes before the Magistrates sweare by the creatures, but by the name of God alone. And so also it may [Page 10]bee gathered out of the text it selfe: for hee saith, let your communication, or ordinarie speech one to another be, yea yea, nay nay: neither doth hee forbid them to sweare by the name of God, which was vsed in publike oathes, but by the creatures, namely, the heauen, earth, altar, &c.

Yea, §. Sect. 9. That an oath in priuate may be vsed lavvfully. will some man say, but howsoeuer publike oathes be­fore the Magistrates, and for the confirming of new Con­uerts in the truth of Christian religion, may bee lawfull, yet priuate oathes are here vtterly condemned. I answere, that Christ here onely forbiddeth rash, vaine and vsuall swearing, when neither the waightinesse nor necessitie of the cause re­quireth it, as being a matter which is not worth the prouing, by such a soueraigne witnesse and Iudge, or which may bee proued by other arguments and witnesses. Otherwise in waightie and necessarie causes, it is lawfull for the confirma­tion of truth, the ending of controuersies, the taking away of doubtings, iealousies, and suspitions, and for the preseruing of a mans good name and credit, Exod. 22.10. to sweare priuately as well as publikely, seeing the maine ends of a lawfull oath are at­tained vnto, as well in the one as in the other. Examples here­of we haue in Abraham and Isaac swearing to Abimilech, Ia­cob to Laban, Ioseph to Iacob, Dauid to Ionathan, and in many others.

Lastly, §. Sect. 10. Obiect. 2. Iam. 5.12. they obiect the saying of Iames, chap. 5. verse. 12. But aboue all things, my brethren, sweare not, neither by heauen, nor by earth, nor by any other oath: but let your yea be yea, and your nay, nay, lest ye fall into condemnation. The which words are all one in substance with those of our Sauiour Christs, and there­fore admit of the same interpretation, and consequently the obiection needeth no other answere; otherwise Iames should condemne Paul, the holie Ghost should be contrarie to him­selfe, and all those absurdities before spoken of must necessa­rilie follow.

CHAP. III. Of the obiect of lawfull oathes: where is shewed that it is only lawfull to sweare by the name of God alone.

ANd thus haue I shewed that a man may in some cases take a lawfull oath. §. Sect. 1. vvhat things are required to a lavvfull oath. In the next place we are to shew what oathes are lawfull, and what vn­lawfull; vnto a lawfull oath diuers things are required, wherof some respect the obiect of our oathes, some the end, and some the manner. VVe must svveare onely by the name of the true God. Deut. 6.13. In respect of the obiect it is required that we sweare onelie by the name of God, as may appeare by these reasons; first, because the Lord hath as straitly commanded vs to sweare by him alone, as to worship and serue him alone. So Deut. 6.13. Thou shalt feare the Lord thy God and serue him, Esa. 45.23. and 65.16. and shalt sweare by his name. Esa. 45.23. I haue sworne by my selfe, &c. that euerie knee shall bow vn­to me, and euerie tongue shall sweare by me. And 65.16. He that that shall blesse in the earth, shall blesse himselfe in the true God, and hee that sweareth in the earth, shall sweare by the true God. And contrariwise the Lord hath as strictly forbidden vs to sweare by any other besides himselfe, Ios. 23.7. as appeareth, Ios. 23.7. Make no mention of the name of their gods, nor cause to sweare by them, neither serue them, nor bow vnto them; which when the people of Israel neglected, the Lord threatneth to punish them for it. Ier. 5.7. Ier. 5.7. How shall I spare thee for this? thy children haue forsaken me, and sworne by them that are no gods. Exod. 23.13.

Secondly, Exod. 23.13. a lawfull oath is a part of Gods worship, as be­ing a kind of inuocation, and therefore they commit grosse idolatrie who giue it to any other.

Thirdly, all our actions must proceede from faith groun­ded vpon Gods word, but in the whole Scriptures wee haue no warrant, neither by precept nor example, to sweare di­rectly by any thing sauing by the name of God, or to call ei­ther Angel or Saint as witnesse to confirme a doubtful truth.

For whereas it is obiected that Ioseph swore by the life of Pharaoh, §. Sect. 2. Of Josephs oath. and that therefore it is lawfull to sweare by the [Page 12]creatures; vnto this we may answere: 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 [Page 13]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 blasphemies proceede from superstitious ignorance, then [Page 15]this their practise is idolatrous, in y ^t 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 [Page 16]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 y ^t 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 and circumspection. And secondly, that we vse it sparingly, when as wee are necessarily vrged there­unto. As when the person vnto whom wee sweare can no o­therwise be perswaded of a necessarie truth, when as the truth cannot be demonstrated, by reason, testimonie, or other ar­guments, when as it is necessarie for the aduancement of Gods glorie, or for the furthering of some charitable worke, either publike or priuate, respecting either our neighbour or our selues. For seeing an oath is not absolutely good but vpō the condition of necessitie, therefore we must not sweare but when some necessarie cause constraineth vs; for, bonum neces­sarium extra termines necessitatis non est bonum: that is, a ne­cessarie good is not good but when it is necessary. And hence it is that the Hebrew word vsed for swearing being passiue, Iere. 4.2. Esa. 65.16. signifieth to bee sworne rather then to sweare; whereby is implied that we are not to take an oath as voluntarie agents, but oly as patients when as necessitie vrgeth vs thereunto, as Pagnine hath obserued.

Wee therefore sweare vnlawfully when as wee doe not sweare in iudgement, that is, when we sweare vnreuerently, rashly, and vnnecessarily; in which respect men principallie offend when as no necessitie vrging them, vpon euery slight occasion, idely, rashly, and vainely they prophane the holie name of God in their ordinarie communication. The which manner of swearing iustified by the Pharisies, Christ con­demneth, Mat. 5.34. Matth. 5.34. Iam. 5.12. And the Apostle Iames disswadeth frō it, Iam. 5.12. Yea euen the Heathens themselues who had only the light of nature to bee their guide, did dislike this vaine and rash swearing by their Idols and false gods. And there­fore, as Plutarch recordeth, the Romanes would not suffer their children to sweare by the Idoll Hercules within dores, Plutarch. quaest. Rom. but inioined them first to go abroad, that hereby they might restraine them from rash swearing, and giue vnto them time to deliberate of their oath.

Notwithstanding, § Sect. 4. Of prophane and vaine swearing in or­dinarie com­munication. howsoeuer the Lord hath straitly for­bidden and condemned this sinne, and though the Hea­thens themselues made some conscience of it, yet this hor­rible prophanation of Gods holie name so exceedingly raig­neth in our times, euen among those who professe Christia­nitie, that by reason of these vaine oathes and impious blas­phemies, the land mourneth, being oppressed with the hea­uie burthen of this sinne, and Gods fearefull iudgements which vsually accompanie it, Iere. 23.10. That all sorts of men are cor­rupted with this vice of vaine svvearing. 1. Magistrates. as the Prophet Ieremie com­plaineth of his times. Neither hath this gracelesse vice of prophaning Gods name, corrupted some few persons in this our countrie, but hath ouerspread all states and conditions of men. Our Magistrates who should restraine men from this sinne, by their lawes, examples, and punishments, make no lawes against swearing, lest they should prepare a net to catch themselues; nor inflict any punishments vpon offen­ders in this kinde, because their owne consciences are guiltie of the same sinnes; or to speake the best, because such is the multitude of blasphemers, that they thinke it vaine to make lawes, seeing there is no likelihood of execution, there being not enow innocent to punish the offenders. And howsoeuer they seuerely punish any reprochfull speeches vttered against themselues, yet when God is blasphemed they winke at it, and leaue the reuenge wholly to himselfe, saying in their hearts, as Ioash said of the Idoll Baal, Iudg. 6.31. Iud. 6.31. Why should we contend in Gods cause? if he be God let him pleade for himselfe, against those who blaspheme his name. But let such know that the Lord will surely take them at their word; and howsoeuer through his patience he suffereth long, yet in the end he will seuerely punish such Magistrates, as make their owne euill practise a pernicious president to the people; and such also who hauing authoritie to punish this sinne, doe car­rie the sword in vaine, neuer drawing it out against these impious swearers, no nor so much as touching them with the scabberd.

Our Nobilitie likewise for the most part are much infected with this vice, §. Sect. 5. Our Nobilitie tainted with vaine swea­ring. who more contend to shew their spirit and valour by desperare swearing, then by feates of armes; not [Page 20]caring in most prophane manner to dishonor his holy name by vsuall and vaine swearing, who hath aduanced them to all their honor, and made them like glorious starres in the globe of the earth in comparison of the common sort. But who so they be that continue in this sin of vain swearing, they shew no signe of true courage, or Christian valour, but rather their base subiection vnto sinne and Satan, in whose bondage and thraldome they cowardly remaine, neuer making any resi­stance, nor striuing to recouer their Christianliberty which Christ with the precious price of his blood hath purcha­sed for vs.

Our Gentilitie also are much corrupted with this sin, §. Sect. 6. The Gentilitie. who vseth oathes as rhetoricall elegancies and ornaments of their speech, foolishly imagining y ^t they much grace them­selues, when they disgrace and dishonour their Creator; that they proclaime their gentilitie, when by blasphemous oathes, they spread (as it were) their flagge of defiance against all pietie, that they make all men giue credit to their spee­ches, when by their often redoubled oathes it appeareth, that they scarce beleeue themselues. But such as vaunt them­selues in this wicked practise, they glorie in their shame, and their end will be damnation, Phil. 3.19. as the Apostle speaketh, vnlesse they turne from their sinne, by vnfained repentance.

And as they vse their impious swearing in a diuellish bra­uerie to grace themselues, §. Sect. 7. Oathes vsed to hide Co­wardize. and to gaine credit to all their assertiōs; so also oftentimes in a dastardly cūning to hide their cowardize: for it is not seldome seene that the veriest hen­hearted gulls, are most rife in ruffenlie oathes, to strike an awefull terror in the hearts of their hearers, and to worke in them a conceite, that they are such desperate hacksters, as may not without extreame danger be gainesaid, much lesse withstood; there being no likelihoode that men can es­cape their desperate furie, seeing in their audacious hardi­nes they are readie to prouoke God himselfe, and offer a kind of diuellish violence against his powerfull maiestie by their hellish blasphemies. Whereas it will plainely ap­peare if these ruffians bee vnmasked by the least triall, and this outward skinne of lion-like furie be pulled from these [Page 21]Asses, that they are onely valiant in bearing blowes, and onely resolute and desperate in prouoking Gods wrath by their bloodie oathes, and in wilfull leaping into the fire of hell.

The like may be said of their Seruingmen, §. Sect. 8. Seruingmen much addicted to vaine swearing. and attendants: for like master, like man; neither are they more readie to follow and waite vpon their persons, then to imitate their corrupt manners; yea and as they are more base in conditi­on, so are they vsually more barbarous and brutish in their impietie. In all which their graceles cariage, they are much graced by their irreligious masters, and exceedingly ani­mated in their wickednesse by their liking and approbation. For are not those in our times most respected and counte­nanced by prophane gentlemen, as being the fittest men to grace them by their seruice, that can desperately sweare, swagger like ruffians, beare most drinke, and put vp least in­iurie, without taking sharpe reuenge? are not those thought to aduance most their masters credit, who in euerie sentence rap out an oath, and who in their talke wanting either words or matter, supply the defect of both, and bumbast (as it were) the emptie places of their sentences with impious blas­phemies? whereas contrariewise, if any that feareth God be entertained into these seruices, who walketh in the sinceri­tie of his heart before God, maketh conscience of an oath, and setteth a watch before the dore of his lips that he offend not with his tongue, he is accounted by his master to bee but a shallow and simple fellow, altogether vnfit for any imployment, and wondred at amongst his fellowes, like an owle amongst little birds.

Neither are these men before spoken of, §. Sect. 9. Our Citizens giuen to vaine swearing. guiltie of this vice alone, amongst whom we are taught by long experi­ence to expect no better fruits; but euen our citizens, who in respect of their profession should be of a sober and ciuill conuersation, and in regard of the spirituall meanes which they haue long inioyed, ought to bee vertuous and religi­ous, doe exceedingly abound in this sinne; sometimes ruf­fian-like, swearing for a gracelesse grace; sometimes miser-like for their gane and aduantage, selling their soules vnto [Page 22]Satan by vaine and impious swearing, that hereby they may make the better sale of their wares. But that is a miserable bargaine, when the soule is giuen in to boote for some tri­fling gaine, which cannot bee ransomed with the whole world.

Nor yet doth this sinne raigne onely amongst the youth of this Citie, who are in the heate of their blood, and (in respect of that licentiousnesse which this age challengeth vn­to it selfe) in the height of sinne; but it beareth sway also a­mongst our graue citizens, whose old yeeres and gray heads, should teach them more wisedome; amongst housholders, masters, and parents, who as they should bee paternes of pietie vnto their familie, and (in respect that they are Gods lieutenants, and as it were pettie Kings in their owne house) punishers of all manner of impietie; they contrariwise be­come presidents and patrons, as of all other vices, so especi­ally of swearing; and by their bad example, both teach and incourage their children and seruants in this impietie.

And hence it is, Apprenties and children nuzled vp in swearing. that their Apprentises, who heretofore were brought vp by a seuerer discipline, in modestie and sobrietie, are now ready to swagger and sweare like grace­lesse ruffins: yea euen their young children following their example, learne their oathes with their language, and as soone as they are come to the vse of speech, abuse their tongues to blasphemous swearing, which were giuen them to bee the instruments of Gods praise. No meruaile therefore seeing they begin so young, if they grow to bee exquisite swearers when they come to elder age; neither is it any won­der if they ripen in wickednesse faster then they ripen in yeeres, seeing such a foundation of impietie is laied in their tender youth. But let such parents and masters know, that Gods heauie curse lieth vpon them for the wicked edu­cation of their youth, that their blood shall be required at their hands, at the dreadfull day of iudgement, seeing they haue peruerted and destroyed them, by their bad example and loose gouernment; in which respect, much better were it for them, that a milstone were tied about their neckes and they cast into the sea, then that they should thus offend [Page 23]these little ones, and by their ill presidents, leade them into their sinnes, and so plunge them headlong into eternall perdition.

And as all sorts of people are poysoned with this sinne of prophane swearing, No place pri­uiledged from this sinne of vaine svvea­ring. so is there not anie place free from this wickednes. If you goe into the Court, you would thinke that you are come into a schoole of blasphemie; if you walke in the streets of the Citie, you would imagine that you are come amongst their schollers, who haue heard this lecture of impietie, and are now repeating it, that they may grow more perfect. Turne aside into the countrie, and you shal finde, that the silliest are wise enough to this euill, and that the rudest in speech can be eloquent in blasphemie; as though howso­euer they are excelled by courtiers and citizens, in riches and costly attire; yet they disdained that they should surpasse them in brauerie of swearing, and in varietie of new fashio­ned oathes. §. Sect. 10. No time nor occasion thought vnfit for this sin.

There is no time thought vnseasonable for this sinne, no companie priuledged, no occasion so vnfit which will not minister to these miscreants matter of blasphemie. Are they merrie? then oathes fly out apace as though they were the musicke of their mirth. Are they incensed with furious an­ger? they can expresse their rage no better, then by despiting God with their bloodie oathes. Are they recreating them­selues in games and pastimes? If they be crossed in their plea­sures, or sustaine anie losse, they expresse their passion by cursed swearing. Are they imployed in their worldly busi­nesse, in buying and selling, or labouring with their hands? on euerie occasion, they blaspheame Gods holy name, ei­ther when they would get profit, or doe sustaine any damage and hurt. Are they offended with any? they shew their dis­pleasure in the language of oathes. Are they satisfied and well pleased with any occurrent? then as rauished in some wondrous extasie of ioy, they make their oathes expresse their contentment. Are they resolued to perpetrate any wic­kednesse? they confirme their purposes with bloodie oathes, bringing vpon themselues a wilfull necessitie of doing euill, because they haue obliged themselues thereunto, with the [Page 24]religious bond of an oath, and haue made God himselfe the suertie of their sinne. In a word, vnto such a custome and ha­bite of swearing are men come in these daies, that (like men desperatly diseased) their excrements and filth come from them at vnawares, in so much as when a man reproues them for their blasphemies, they are readie to sweare that they did not sweare. And as by much labour the hand is so hardened that it hath no sense of labour; so much swearing causeth such a brawnie skinne of senselesnes, to ouerspread the heart, memorie, and conscience, that the swearer oftentimes swea­reth at vnawares, and hauing sworne hath no remembrance of his oath, and much lesse repentance for his sinne.

To conclude this point; § Sect. 11. The great 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 peece­meale 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 [Page 25]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 [Page 26]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 [Page 27]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 [Page 28]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 [Page 29]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, [Page 30]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 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 [Page 31]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 y ^t 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 [Page 32]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 [Page 33]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 booke, to shew the swiftnesse of Gods vengeance a­gainst this sin, and y ^e quicke dispatch he will make in destroy­ing of them, though they be scattered far and wide vpon the face of the earth. So he threatneth, Deut. 28.58. Deut. 28. that those who will not feare this glorious and feareful name, The Lord our God, shall be punished with wonderfull plagues, both in themselues and in their posteritie, great in quantitie, grie­uous and sore in qualitie, and in respect of time, of long continuance. To the same purpose the sonne of Syrach saith, that a man which vseth much swearing shall be filled with wic­kednesse, and the plague shall neuer goe from his house, Eccles. 23.11. Ecclesi. 23.11. But well were it with blasphemers, if they had their whole portion of punishment in this life, and that they might die like beasts without any future sense of weale or woe, but they shall finde it farre otherwise; for they who in their ordinarie communication, in stead of yea yea, nay nay, vse vaine swearing and bloodie oathes, Iam. 5.12. shall fall (as the Apo­stle telleth vs) into eternall condemnation, and as they haue blasphemed God in earth, so they shall continue their wic­ked blasphemies in hell torments with the damned spirits; as they haue dishonored God, by abusing and prophaning his holy name in their accursed oathes, so the Lord will glo­rifie it againe in their fearfull and eternall punishments.

And these are the reasons which may mooue vs to hate and auoide this sinne in our selues; §. Sect. 11. VVe must not onely reforme our selues, but those who are vnder our go­uernment. the which may bee also effectuall to make all men carefull in reforming this vice in those that belong vnto them, and are vnder their gouern­ment, especially Magistrates in the common wealth, and housholders in the familie. And the rather, let all in autho­ritie be perswaded hereunto; first, because where one is tain­ted [Page 34]with this leprosie, if separation be not made, hee will likewise infect those that are about him. As therefore Magi­strates and housholders in the time of common sicknesse are verie carefull to stay the infection, by keeping the sicke from the whole: so the like or much greater care must bee had in keeping these who are infected with this contagious sinne of vaine swearing, from those who are not yet tainted, either till they be reformed and cured, or if they be vncurable, by banishing them out of the common wealth, and excluding them out of the familie; or at least by inflicting vpon the of­fenders such seuere punishments as may vtterly discounte­nance this sinne, and discourage and deterre others from fol­lowing their leaud example.

Secondly, § Sect. 12. The impunitie of one sinner bringeth Gods iudgements vpon the whole familie. because where any one enormous sin raigneth in any member of a societie, which is not suppressed and re­formed, or at least corrected and sharply punished, that sinne will bring Gods vengeance and fearfull iudgements, not on­ly vpon the offender, but also vpon the whole bodie of that societie. For in respect of that neere communion which is betweene the diuers members of the same bodie politicke; it commeth to passe oftentimes that both their prosperitie, and aduersitie, benefits, and punishments are communica­ted. So that as for the sakes of some few godly men, the whole societie fareth the better; so for the sinnes of some few, which are either defended, wincked at, or not punished; Gods temporarie iudgements are inflicted vpon the whole body, whether it be a priuate familie, or the whole common wealth. Of the former we haue an example in Elies house, ruined and subuerted through the vncorrected finnes of Hophni and Phinees; 1. Sam. 3.13. of the latter, in the Beniamites, whose whole tribe was neere rooted out for not punishing the abo­minable filthinesse of the inhabitants of Gibeah: Iud. 19. and 20. Ios. 7. and in the Israelites, who for the sinne of Achan, fell before their ene­mies. If then wee would not haue Gods curse light vpon the whole common wealth, or familie, let the blasphemous swearer be reformed, or banished, or at least by some other meanes seuerely punished; for he that hauing power and au­thoritie giuen him of God to punish a sinne, doth wincke [Page 35]at it, becommeth an accessarie in the fault, and shall be a part­ner in the punishment.

CHAP. VI. Excuses alleaged for vaine swearing taken away.

ANd thus haue I set downe such reasons and ar­guments, as may perswade those who haue any sparke of grace, to leaue this vaine sinne, and those also who are in authoritie to punish se­uerely such as are gracelesse and incorrigible. Now in the next place I will take away those excuses no lesse vaine then cōmon, which are obiected either in the defence or excuse of this sin. §. Sect. 1. Their reasons vvho defend their swearing. answered. For some there are who by long custome being hardened in this sinne, are growne to that height of impudencie, that they dare not only excuse their vaine swea­ring as veniall, but also defend it as commendable; and to that high degree of impietie, that they audaciously presume to turne the point of Gods owne weapon against himselfe, and to vse the sword of the Spirit the word of God, as their instrument to wound Gods glorious name, and as it were to stab our Sauiour Christ, by making way for their hellish blas­phemies. Doth not (say they) the Lord himself inioyne swea­ring as a part of his worship and seruice? Deut. 6.13. and doth not the Psalmist tell vs, Psal. 63.11. that all who sweare by the Lord shall reioyce before him? the more therefore we sweare, the better seruice we doe vnto God, and the greater cause of true reioycing we procure vnto our selues. To this I answere, that if they would examine themselues aright, their owne consciences would tell them, that in their vaine swearing they do not propound vnto themselues, as their ends, Gods glorie, and their spiri­tuall reioycing, but rather sweare to despite God in their rage, when they cannot haue their will; or in a brauerie to grace themselues with this hellish ornament. And therefore when by these ends they defend their swearing, they doe but play the gracelesse hypocrites, couering their foule sin vnder this faire vizard. But though we leaue the ransacking of their [Page 36]hearts vnto the Lord who is the only searcher of them, and take their reasons as they propound them, yet will they make little for their vaine swearing, but rather much against it. For as when the Lord inioyneth his true worship, hee doth not thereby approue of all manner of worship which is done vn­to him, but only that which himselfe prescribeth; yea rather thereby forbiddeth and condemneth all humane inuen­tions, will-worship, and superstitious meanes of his seruice, and restraineth vs both for the matter and manner vnto his reuealed will: so when the Lord commandeth and commen­deth vnto vs a lawfull oath, that hereby his name may be glo­rified, the truth cleered and defended, and we discerned from Heathens, Pagans, and all manner of idolaters; he doth not approue of vaine swearing, for in his law he hath absolutely condemned this taking of his name in vaine, but that wee sweare in that manner which hee hath prescribed, in truth, righteousnes, and iudgement: that is, for confirming of a ne­cessarie truth, which cā by no other lawful means be cleered, and not vpon euery vaine and trifling occasion; with feare and reuerence of Gods Maiestie, as being in his presence, and not in a swaggering humour, impiously and irreligiously ai­ming in our othes neither at Gods glory, nor y ^e good of men.

Others there are who are not come to that audacious im­pudencie, to defend their vaine swearing as lawfull, §. Sect. 2. The excuse of vaine swearing by custome ta­ken avvay. and yet neuerthelesse if they be taxed and reprooued for it, will not sticke to pretend many excuses, why either they cannot or will not leaue it. Some alleage for their excuse, that they haue been inured to such a naughtie custome of swearing, that howsoeuer they disallow it in themselues, yet they fall into it at vnawares, and can by no meanes giue it ouer. But did they euer indeede condemne it as a sinne, and themselues for falling into it? Were they euer seriously and soundly grieued at their hearts, because thereby they haue displeased and dis­honored God? Do they lothe and hate this wicked custome, and earnestly labour to weane themselues from it? Alas their consciences tell them that they doe nothing lesse; but either that they carelesly neglect to set a watch before their lips that they may not thus offend, or that what shew soeuer they [Page 37]make to the contrarie, they like and loue their sinne, and take a pride in vsing of it. Wherof it must needs follow, that how­soeuer these men please themselues, as though all were well, and haue put their secure consciences to silence by this vaine excuse, yet in truth their estate is most wretched, seeing they are content to liue in a known sin without repētance, which, if it be finall, will enter them into the certen possession of e­ternall death. Yea but many of them will say, that they re­pent of their sinne, for after they haue vainly sworne they smite themselues on the breast, and aske God forgiuenesse. O blindnesse to be pitied if it were not wilfully affected! Is this the mends which thou makest, in hypocriticall manner to smite thy breast, for piercing of thy Sauiour? Is this a prayer acceptable vnto God, or like to returne with fruite into thy bosome, when thou askest forgiuenes with a purpose still to offend, and desirest his pardon, as a priuiledge, by vertue whereof thou maist securely goe forward in thy sinne? Is this the repentance which God requireth to smite the breast, and to aske forgiuenesse with fained lips? when as in the meane time the heart is not smitten at all with bitter griefe, nor earnestly resolued in a true hatred to leaue this sinne so vaine, and so vnprofitable? If for euery oath these swearers should sustaine the least worldly losse, or indure the least bo­dily punishment, euen the losse of a groat, or the smart of a phillip, it would soone reclaime them from their euill cu­stome; and yet so basely doe they esteeme the saluation of their soules, so little doe they feare the hellish torments, so slenderly doe they regard the Lords commandement, and so meane a respect they haue of his Maiestie either to loue, or feare him, that they cannot finde in their hearts to weane themselues from this wicked custome of vaine swearing, which bringeth vnto them no benefit, no not so much as any worldly profit or aduantage. Say therefore no more that it is an vnresistable custome, but rather thy carnall prophanenes, and vtter contempt of God, which continueth thee in this sinne. Neither alleage any longer this vaine excuse, which doth but proclaime thy follie and aggrauate thy fault; ma­king it questionable whether thy sottishnes or impietie ex­ceede [Page 38]one the other. For, may not any other sinner after the same manner pleade possession of their sinne as well as thou? may not the murtherer say, I cannot leaue murthering of my neighbour, because I haue bin so often fleshed by killing and slaying? may not the adulterer with as good reason and more necessitie, excuse his adulteries, because by long cu­stome he hath gotten such an habit of whoredome, that hee cannot leaue it? may not a theefe when hee is arraigned be­fore a Iudge as well excuse his theft, by alleaging that hee hath so long continued in his rapine and robberie, that hee hath no power to reclaime himselfe from stealing? Now if in these cases euery one would condemne such excuses as ri­diculous, and the excusers as outragiously impious; because customable liuing in sinne exceedingly aggrauateth the wic­kednes of the sinner; then why should wee not condemne this excuse of swearers of like folly and impietie, when as be­ing reprooued for swearing at some times, they pleade for themselues, that it is their ordinarie custome, and therefore they cannot leaue it. For if it be a sin to sweare once or twice, then is it out of measure sinfull, to make an ordinarie practise of it, and so to bring vpon our selues an habit of swearing.

Others excuse themselues, §. Sect. 3. Their excuse taken avvay vvhich say they think no harme that though they sweare, yet they thinke no harme, and therefore they hope God will haue them excused. To these I answere with our Sauiour, that out of the abundance of the heart the mouth speaketh: and therefore if the words be prophane, we may safely conclude, that the heart also is polluted. Mat. 12.34.35. If the heart were a good trea­surie, they would, as Christ saith, bring out of it good things, euen such pure golden speeches as would indure the touch and triall of Gods word; and not vent foorth nothing else but drosse and filth. If pietie and the true feare of God were rooted in their hearts, they would not from these good trees bring foorth such euill fruites; Mat 7.16.20. Iam. 3.10.11. if they were pure fountaines seasoned with Gods grace, they would neuer send forth such bitter and polluted streames, neither would they blaspheme God with their mouth, if they blessed him in their hearts. In a word, if they had any dramme of true religion seated in the heart, it would bridle the tongue, and restraine it from vaine [Page 39]swearing: for what sinne will a man leaue for Gods sake, if he will not leaue this which is euerie way vnprofitable, and manie waies hurtfull? And therfore we may conclude, with the Apostle, that if any man amongst vs seemeth religious, and refraineth not his tongue, he deceiueth his owne heart, and his re­ligion is vaine. Iam. 1.26. Iam. 1.26. Neither let them thinke that how­soeuer they excuse themselues, God will haue them excused; seeing he hath plainely told them, that they shall giue an ac­count for euerie idle word, and therefore much more for vaine and impious oathes; and that when he commeth to iudge, he will passe the sentence, not according to our secret thoughts, but according to our words and workes. Matth. Matt. 12.37. 12.37. By thy words thou shalt bee iustified, and by thy words thou shalt be condemned. Neither let them suppose that this excuse which would seeme friuolous and foolish to a mortall man, will goe for currant before the most wise and iust Iudge of heauen and earth. Now what Prince, hearing himselfe a­bused to his face by the reprochfull words of his base subiect, would admit of such an excuse, that whatsoeuer hee spoke with his mouth, yet hee thought no ill in heart; and will not, thinke we, the Lord be as iealous of his glorie, which is most deare vnto him, as an earthly King? or will hee in his iustice acquite such offenders vpon such friuolous and vaine pre­tences?

Others shroude their sinne vnder the example of the mul­titude, §. Sect. 4. Their excuse answered who pretend the example of the multitude. alleaging that it is the common custome of all, some few onely excepted, who are but too scrupulous about euerie trifle. But let such know, that after this manner they may excuse and countenance any manner of wickednesse, seeing no custome is more common then to liue in sinne. Let them remember that God hath forbidden vs to follow the exam­ple of a multitude in that which is euill; Exod. 23.2. or to fashion our selues according to the world, whereof we are but pilgrims, if at least we be inhabitants of the heauenly Ierusalem; that Christ hath chosen vs out of the world, not that we should still imbrace the impious practises of wicked worldlings, but that becomming his Disciples, we should follow his word and holy example, as our onely guides. Let them consider, [Page 40]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 [Page 41]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. [Page 42]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 y ^e 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 [Page 43]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, [Page 44]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, y ^t 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, [Page 45]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 respect, then will it gaine vnto them such au­thoritie, that wee shall neuer bee vrged by swearing to con­firme our speeches; euery one being readie more to esteeme and credit our honest protestation, then the deepe oathes of those who accustome their tongues to vaine swearing.

The fourth meanes to auoide this sinne of vaine swearing, § Sect. 7. The fourth meanes is to auoid the com­panie of vaine svvearers. is to shun the companie of such as much vse it; because our corrupt nature is easily infected, if we doe but breathe in the contagious aire of sinne. And as ciuill men liuing amongst a barbarous people, quickly lose the puritie of their owne lan­guage, and haue their speech corrupted with the barbarismes that are daily sounding in their eares; so if being religious we haunt the companie of these cursed Edomites, who inure their tongues to blasphemous swearing, we shal soone forget to speak the pure language of holy Chanaan, and corrupt our speech with vaine and wicked oathes. And therefore let no man presume vpon his owne strength, and flatter himselfe with a vaine conceit, that hee so abhorreth this customable swearing, that he is in no danger of being corrupted with it, though hee frequent such leud companie. For there is little hope we shall long firmely stand in such slippery places: first, because it is iust with God to withdraw his assisting grace from those, who tempt him with their presumption, and that they who so loue tentations that they wilfully runne into them, should also fall and bee ouercome in the day of triall. Secondly, because by reason of our corruption, wee are prone to fall into any sinne; for the seedes of all euill remaining in vs, will, when they seeme dead and rotten, reuiue and sprout [Page 46]vp againe, when as they are, as it were watred and cheri­shed, with the wicked examples and incouragements of prophane companions. And the tindar of our corruption is easily set on fire with the touch of the least sparke of an euill president, if it be not extinguished by Gods Spirit. And last­ly, because such companie will euen compell vs, with a kind of vrgent necessitie, to follow their owne practise, by deny­ing to giue credit vnto our words, vnlesse an oath be added for confirmation; for they who accustome their tongues to vaine swearing, will hardly beleeue another man without an oath.

The fifth meanes to make vs leaue this sin of vaine swea­ring, §. Sect. 8. The fift meanes is to meditate on those iudge­ments vvhich are inflicted on vaine swearers. is often to meditate vpon those fearefull iudgements, and punishments, which are by the Lord threatned and infli­cted vpon impious swearers and blasphemers, both in this life and the life to come. For generally they lie open to all Gods heauie curses and maledictions, the fire of Gods wrath shall consume their houses, Zach. 5.3. and the Lord will punish them not with ordinarie punishments, but will make their plagues wonderfull, Deut. 28.58. not only in themselues, but also in their posteri­tie. Manifold experience whereof we haue in the examples both of former times, and of our owne daies, if wee would but obserue the execution of these heauie iudgements, vpon these impious blasphemers; some dying with outragious burning in their mouthes, as though the flames of hell were there alreadie kindled; others with swolne tongues, distor­ted mouthes, and hellish blacknesse, God shewing the foule­nesse of their sinne by the vgly deformitie of their punish­ment. Others who had inured their tongues to sweare by the blood and wounds of Christ, at their death in fearful manner haue had vnstanchable issues of blood ouer all their bodies. Others haue died vttering horrible blasphemies with their last breath, and so haue been apprehended by the Iudge, as it were, with their theft about them, and sommoned before his iudgement seate, whilest they were executing the very act of treason against Gods glorious Maiestie. And for conclusion, at the day of iudgement, when as they shall be arraigned be­fore his tribunall seate, and there indicted for their manifold [Page 47]abusing of his glorious name; the Lord hath said that hee will not hold them guiltlesse, but they shall for euer beare their fearfull condemnation. What follie therefore is it, yea what more then franticke madnesse, for a man to hazard his bodie and soule, which are of more worth vnto him, then ten thousand worlds, to the suffering of all these fearfull punish­ments, both in this life and in the life to come, for a vaine and vnprofitable sinne, which bringeth good to neither soule nor bodie, as before I haue shewed?

The last and most effectuall meanes which wee can vse to preserue vs from falling into this sin, §. Sect. 9. The last means is feruent prayer. is feruent and effectuall prayer, wherein we are with the Prophet Dauid instantly to desire y ^e Lord, that seeing our negligence and carelesnesse is exceeding great, Psal. 141.3. it would please him to keepe a strait watch ouer vs, and so to rule and ouerrule vs with the good mo­tions and effectuall operation of his holy Spirit, that we may make precious account of his holy name, and carefully auoid the prophanation thereof by vaine swearing. And so our suit tending to the aduancement of Gods glorie, and to the fur­thering of our owne spirituall good, Ioh. 16.23. 1. Ioh. 3.22. Luk. 11.13. wee shall be sure to ob­taine our desire, if we aske in faith, and shew our earnestnesse to obtaine that wee pray for, by our constant and conscio­nable vse of those meanes, of which I haue already spoken.

CHAP. VIII. Of the sinne of Periurie.

ANd thus much concerning the abuse of an oath by vaine swearing. § Sect. 1. VVhat periurie is. Now wee are to speake of the abuse thereof by false swearing, commonly called periurie; where first I will shew what periurie is, that we may know it; and then the greatnes and hainousnesse of this sinne, that wee may auoide it. For the first; Periurie is nothing else but false swearing. Or more fullie, It is a knowne or imagined vntruth, confirmed by oath, ioyned with deceit, which was either purposed and intended before the oath was made, or resolued on afterwards. Whereby it [Page 48]appeareth that two things doe alwaies concurre in periurie: first the generall matter thereof, which is an vntruth: and se­condly, the forme which giueth being vnto it, namely, a false oath, made with purposed and affected deceit, or resolued on afterwards. Now, vntruth is either logicall or morall. Logi­call, when as wee doe not speake as the thing is, or when as our speech agreeth not with the thing. Morall vntruth is, when as wee doe not speake as wee thinke, or when as our speech agreeth not with our minde. Of the former wee doe not heere speake; neither doth it make periurie, but onely when it is ioyned with the second; whereas the morall vn­truth confirmed with an oath is periurie, although it be a lo­gicall truth. More plainly, if I sweare an vntruth, being per­swaded that it is true, it may bee my oath may 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 [Page 49]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 [Page 50]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 [Page 51]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 [Page 52]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, [Page 54]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 our lawfull Prince.

Now an oath is vnlawful and wicked in this regard, §. Sect. 3. Valavvsulnes of an oath is ei­ther apparant, or discerned by the euent. either in present appearance when it is made, or in the proofe and euent. Of the former we haue an example in Iesabel, swearing the death of innocent Elias; and in the Iewes, who bound themselues by oath to slay Paul. And such is the oath of our Popish fugitiues, 1. King. 19.2. Act. 23. who thereby binde themselues to bee the vassals of Antichrist, denying their due allegiance and obe­diēce to their lawful Soucraigne; which is expresly contrarie to the word of God, Rom. 13.1.2.3 Matth 22.21. Tir. 3, 1. 1. Pet. 2.13. as appeareth Rom. 13.1.2.3. All which kind of othes are hainously wicked when they are first made. For if knowing them at the time of their taking of them to be wicked and vnlawfull, they doe not at all intend to ob­serue [Page 55]them, they sinne grieuously against God by swearing falsely; their speech not agreeing with their minde, and by prophaning his holie name in calling him as a witnesse to confirme their vntruth, and as a patrone of their falsehood. They sinne against their neighbour in abusing him with a deceit of highest nature, namely, vnder the religious shew of an oath. And finally, they sinne most fearfully against their owne soules, by their desperate tempting of God, prouoking Gods iustice, truth, power, and terrible vengeance against themselues, for their knowne wickednesse, and perfidious trecherie and periurie. On the other side, if knowing their oath to be wicked, they haue a purpose to performe it, then also they sinne against God, in making him not only a Iudge and witnesse, but also a suretie that they will performe wic­ked actions, which hee abhorreth; and against their owne soules likewife, in that they binde themselues vnto euill with an oath, and as though they were not prone enough of their owne accord to fall into wickednesse, they bring vpon them a necessitie of sinning, and confirme themselues in euill with the strong obligation of an oath.

Secondly, an oath is vnlawfull and wicked in the proofe and euent, when as there lieth lurking in it some concealed wickednesse, which he that sweareth doth not discerne. And this is of two kindes: first, when as the euill of the oath is really contained in the thing promised, which is not disco­uered at the taking of the oath, but afterwards appeareth in the euent. Secondly, when as the thing which wee by oath promise, is in it owne nature good or indifferent, but after­wards degenerateth and becommeth euill by accident. Of the former wee haue an example in Herod, Mar. 6. who by his rash oath swore, though vnwittingly, the death of Iohn the Bap­tist; and in those who in our owne time sweare themselues vnto Monkish cloisters in their superstitious deuotion and blind zeale: of the other, in those who by oath vow virgini­tie and single life, the which course of life might be lawfull or indifferent at the time when they tooke their oath, they hauing present continencie; but afterwards becommeth wicked and vnlawfull, when as burning in lust they binde [Page 56]themselues to leade a single life still, and disauow mariage which is the ordinance of God, and the meanes ordained by him to keepe and preserue their vessels in puritie and holi­nesse.

And this is the first kinde of vnlawfull oathes, §. Sect. 4. Hovv an oath is vnlavvfull in respect of the partie vvho sweareth. which con­taining wickednesse in themselues bind not to performance. The second is, when as the oath is vnlawfull in respect of the partie, who taketh it. As for example, when he that sweareth wanteth discretion, and the vse of naturall reason, as chil­dren, fooles or mad men: or when those who being vnder tuition and gouernment, binde themselues by oath to doe a thing against the will and liking of their superiours and go­uernours. As when a childe sweareth to match himselfe in mariage against his parents will, whilest he is vnder their go­uernment; or sweares himselfe into a Monkish cloister, they disavowing his course. For if vowes and religious oathes made vnto God, for the performance of some externall du­ties, doe not binde the conscience, but may be lawfully disa­nulled by superiours and gouernours, Numb. 30.4.6.30. as appeareth Num. 30.4.6. then much more may such oathes as are made vnto men be lawfully broken, when as they are vnlawfully made.

And these are the oathes which being vnlawfull doe not binde the conscience, §. Sect. 5. Vnlawful othes are to be brokē. but may lawfully bee broken, either presently when as they containe in them apparant euill at the first view, or as soone as the vnlawfulnes of them is discoue­red, which for a time hath been hidden from vs. Yea we not only may, as being permitted, but ought, as being required, breake all such oathes, as binde vs to that which is wicked and vnlawfull. According to that: Jsidorus. In malis promissis rescinde fidem, in turpi voto muta decretum: In euill promises keepe not fidelitie; in a dishonest vow change thy purpose: for such oathes as are vnlawfull are laudably broken, but damnably obser­ued. And the reason is apparant, because by keeping them we shall but adde sinne vnto sinne; vnto wicked swearing more wicked performance. Let vs therefore carefully take heede, that wee doe not by oath promise any thing which is euill; for if the euill bee knowne and apparant, it is horrible wic­kednesse to draw God into the association of our impietie, [Page 57]by calling him to be our witnesse and surety; if it be not ap­parant, it is prophane rashnesse; for before we sweare, wee ought to bee assured of the lawfulnesse of our oath. But if through infirmitie or corruption, we haue fallen into this sinne, let vs hartilie repent for that which is past, and not continue in it by adding vnto vnlawfull swearing, vnlawfull performance; following herein the example of Dauid, 1. Sam. 25. who reuersed his sinfull oath when by Abigaile he was conuinced of the vnlawfulnes thereof.

And thus haue I shewed that vnlawfull oathes doe not bind the conscience. §. Sect. 6. Oathes con­tayning im­possibilities doe not bind the conscience. The like may be said of those oathes which containe in them an impossibilitie of performance, as when we promise that which we haue no possible meanes to doe and performe, it being farre aboue our abilitie and po­wer. Yea but will some say, we promise in baptisme by oath, Of our oath in Baptisme. that we will performe obedience vnto Gods law, the which is impossible for vs to performe; and therefore, either that oath is vaine, and needlesse, or else we may lawfully sweare vnto impossibilities. I answere, that in baptisme, which is the Sacrament of the new couenant of grace, wee doe not pro­mise exact performance of the Law, but Euangelicall obedi­ence, that we will hartilie desire, and earnestly indeuour with all our power, to yeeld that obedience which the law requireth; and that in vprightnes of our hearts, we will striue and labour to walke in the way of Gods commandements; the which vow and promise euerie Christian performeth, ac­cording to that measure of grace which he hath receiued. And howsoeuer it is not at all in our power to yeeld this E­uangelicall obedience, yet this impossibilitie maketh not our oath vnlawfull, seeing the Lord himselfe requireth this oath of vs, when we make the new couenant of grace, containing a mutual stipulation between God & vs; wherein we promise faith, and obedience, and the Lord promiseth his grace and holy spirit, whereby we are enabled to obey his will in some measure; and also the pardon of our sins, and manifold imper­fections, whereby we come farre short of that exact obedi­ence which his law requireth, if we labouring vnder the hea­uie burthen of our sinnes, doe striue to shake them off by true [Page 58]repentance, and faith in Christ. In which gratious promise of God we resting and trusting, doe promise, not rashly and vnaduisedly, but in the assurance of faith, that which being impossible vnto vs, is made possible by Gods promised grace, and the assistance of his holy spirit: and therefore our oath in Baptisme maketh nothing for the defence of those, who not required by God, nor hauing any promise of his assistance to enable them to performe, doe rashly and vpon their owne accord, promise impossibilities, in which number are they, who vow single life.

Now this oath whereby we sweare vnto impossibilities, § Sect. 7. Of that oath whereby we sweare to per­forme knowne impossibilities. is taken two waies; first, when as at the making of the oath the impossibilitie of performance appeared vnto vs, wee hauing no shew of any possible meanes to make good our promise; which who so doe, commit a fearefull sinne against God, by forswearing themselues, wittingly, and willingly; by ma­king his glorious name become a cloke for their falshood; by tempting his truth and power, and daring his iustice to exe­cute his vengeance; so likewise, they sinne against their neighbour, by abusing and deceiuing him, in that they pro­mise that which they haue no possible meanes to performe, and against themselues by prouoking Gods wrath, drawing downe vpon their guiltie heads his fearful vengeance, and by desperate leaping into the fire of hell.

Secondly, §. Sect. 8. Of impossibi­lities appea­ring in the euent. this oath is taken when the impossibilitie ap­peareth not, and that either because we doe not aduisedly consider of our meanes to performe our promise; by reason whereof we doe not discerne our want of power, to make good our word; or hauing sufficient power and meanes to performe our oath at the taking thereof, are afterwards dis­abled by some vnexpected accident. As if by oath we should promise to pay at a certaine time a summe of money, hauing so much in our owne custodie; and before the appointed day came, should be vtterly disabled by fire, theeues, or some other casualtie, so as we haue no possible meanes to performe our promise. The former cannot be excused, as being a sinne of rashnesse and vnaduisednesse (although it is much lesse hainous then when we sweare to knowne impossibilities) in [Page 59]that before we sweare, we should be assured, not onely of our will, but also of our power to performe our promise. The other is much more excuseable, because such oathes seeme reuersed by God himselfe, who hath taken away from vs all meanes of performance. Howbeit, if in such cases wee would be wholly acquit from all imputation of fault, we are not to sweare absolutely, that we will performe our promise, seeing we haue no absolute and vnlimited power, but to ioyne these conditions, If God will, if it please the Lord, if hee will suffer or inable me, and such like. For if these conditions are to bee expressed or vnderstood in our ordinarie promises, as the A­postle teacheth vs; then much more in such promises; Iam. 4.13.15. as are of greatest importance, being confirmed with a religious oath.

And thus haue I shewed that vnlawfull and impossible oathes binde not the conscience. §. Sect. 9. Where oathes made to our great losse and hindrance are to be perfor­med. Now in the third place it may be demanded, whether wee are in conscience bound to performe such oathes, the performance whereof is accompa­nied with great losse and hindrance. The which question shall not need any large answere, seeing the holy Ghost him­selfe maketh it a marke of the childe of God, and inheritour of heauen, when as hee performeth his oath vnto his neigh­bour and changeth not, for any losse or hindrance, Psal. 15.4. which doth accompanie it. Though therefore we sustaine neuer so much worldly losse and damage thereby, yet wee are to per­forme our oathes, seeing by our periurie the glorie of God would be impeached, the aduancement whereof wee are to preferre before all the world.

Fourthly, §. Sect. 10. Whether ex­torted othes are to be obserued. it is demanded whether oathes extorted from vs by force and violence doe binde the conscience. As for ex­ample, if falling into the hands of theeues, wee be compelled vpon the perill of our liues to sweare vnto them, that we will bring them such a summe of money, and vse secrecie, not dis­couering them vnto any, by any meanes. I answere, that such an oath containing nothing in it which is absolutely euill doth binde the conscience; and therfore is to be performed. Yea but this oath may seeme to be vnlawfull, first, because we doe not take it willingly, but compelled. Secondly, because [Page 60]the giuing of money vnto a theefe, and keeping secrecie, doth make vs accessaries to his theft, in that wee helpe to maintaine him in his ill courses, and thereby hurt the Com­mon wealth by not discouering such a pernicious member, that he may bee cut off; and also hazard other of our neigh­bours to fall into the like danger; and therefore the perill of our liues should not make vs take such an vnlawfull oath; or if through infirmitie wee haue taken it, wee are not to per­forme it, because it doth not binde the conscience. To the former I answere, that howsoeuer wee doe not with absolute consent of will, take such an oath, yet wee cannot be said to haue sworne vnwillingly, or against our wils; seeing we will it though not absolutely and simply, yet accidentally, and conditionally, for the safegard of our liues, and for the auoi­ding of a greater euill. Euen as the Merchant doth willingly cast his goods into the sea in the stormie tempest, not simply, but conditionally, to preserue the ship from a wracke, and himselfe from drowning. To the other I answere, that by gi­uing his goods to a theefe he doth not maintaine him in his theft, nay rather being now furnished with some money to relieue his present necessitie, he may the better leaue his stea­ling, and betake himselfe to liue by his honest labour. Or if the theefe be hereby incouraged to continue in his theft, yet he that giueth him the money is not accessarie to his fault, because he doth not ioyne consent of will nor approoue his theeuish courses, neither yet doth intend any such thing in his gift, but onely the safegard of his life. And therefore this continuance in theeuing cōmeth to passe, not simply through the gift of the true man, but accidentally by reason of the theeues corruption and maliciousnesse, who abuseth it vnto sinne. And whereas it is further obiected, that by swearing secrecie wee sinne, because wee hereby indamage the Com­mon wealth, and indanger our neighbours; to this I answer, that this commeth to passe not simply, through our secrecie, for he might surcease his robbing being concealed, and be­come a profitable member of the Common wealth; but if at all it happen, it is accidentally quite beside our scope and in­tention, through his owne corruption and maliciousnesse [Page 61]who will not giue ouer his robbing. Againe, though it be a sinne simply to indamage the Common-wealth, and to ex­pose our neighbours vnto danger; yet it is no sinne, when in a lesser damage is contained a greater benefit. Now by swea­ing secrecie wee preserue our liues, who are profitable mem­bers of the Common-wealth; and it is a greater benefit to the bodie to preserue a sound and good member, then to cut off such a member as is vnsound and rotten. If indeede the question were of treason against our Prince and countrie, then the obiection were of force, for as much as the safegard of the Prince and State is much more highly to bee valued then the preseruing of our owne liues, who are but particu­lar members and priuate persons; and therefore such an oath being pernicious to our countrie, is not to be made to escape the danger of death; or if through infirmitie we should yeeld vnto it, wee ought not to performe it, seeing it being vnlaw­full doth not binde the conscience. But to returne to our for­mer question of concealing fellons, I adde further that by re­fusing secrecie to saue our liues we shall not at all benefit the Common-wealth, seeing their discouerie hereby is rather hindred then furthered: for whilest wee liue it only standeth vpon the certaintie of our oath and resolution, but being kil­led by them, it becommeth in respect of our reuealing plain­ly impossible. And we after a sort bring vpon the malefactor a kinde of wilfull necessitie of running into a more horrible sinne then he intendeth: for where as if wee sweare secrecie, he onely falleth into the sinne of theft; by denying to keepe his counsell, wee vrge him vpon the perill of his owne life to commit the fearfull sinne of murther, and to defile himselfe with our innocent blood. Neither doe we expose our neigh­bour vnto the like perill, seeing by this secrecie wee intend not the danger of his life but the safegard of our owne; of which if for denying secrecie wee suffer our selues to be de­priued, he is neuer the more priuiledged from danger, yea ra­ther he is in greater perill, seeing the theefe who before only robbed, is now also fleshed in blood. Finally, though it should be granted, that through our secrecie our neighbour by accident should bee indangered, yet this doth not make [Page 62]our oath vnlawfull seeing we are to preferre the auoiding of our owne certaine death, before the securing of our neigh­bour from vncertaine perill.

The fifth question is like vnto the former, §. Sect. 11. Whether oaths made through errour do bind the conscience. and therefore needeth no long answere, namely, whether oathes made through error, and wrested from vs by deceit and fraud, doe binde the conscience vnto performance. I answere briefly, that they do bind vs, if the things we promise by such oathes be lawfull and in our power. A plaine example whereof wee haue in the oath which Iosua and the Princes of Israel made vnto the Gibeonites, Ios 9.9.15.18. to the making wherof they were drawn by their subtiltie, quite against their purpose and meaning: which oath, for the reuerence of Gods glorious name, Iosua, and the Princes performed, and afterwards being violated by Saul, 2. Sam. 21.1.8. it was seuerely punished by God with a grieuous fa­mine, and the destruction of seuen of Sauls posteritie.

The sixth question is, §. Sect. 12. VVhether an oath made by the creatures or Idols bind the conscience. whether an oath made by the crea­tures, or by Idols and false gods bindeth the conscience. To this I answere, that such oathes bind the swearer to perfor­mance. Concerning oathes, by the creatures it is apparant, seeing it is the question which was betweene Christ and the Pharises; for they held that such oathes did not binde to performance, but our Sauiour affirmeth the contrarie, and yeeldeth this reason; because they who sweare by the crea­tures, sweare indirectly by God himselfe, Matth. 5.34.35. and 23.21. Qei super lapi­dem salsum iurat periurus est, &c. Non te audit lapis loquen­tem, sed punit Deus te fal­lentem. Tom. 10. serm. 28. there remaining in them some resemblances of his power and Maiestie. Hea­uen is his throne, the earth his footstoole, Ierusalem his ci­tie, the Temple his house. To the same purpose Austine saith, that he who sweareth falsly by a stone is periured; and that howsoeuer that is not holy by which hee sweareth, yet the Lord is holy before whom he sweareth; and therfore though the stone heareth him not speake, yet God will punish him if he doe deceiue. To conclude, our simple promise would bind vs to performance, and therefore much more being confirmed by an oath

The like may bee said of oathes made by Idols, §. Sect. 13. Of oathes made by Idols and salse gods. and false gods; for howsoeuer it is vnlawfull to sweare by them, yet whosoeuer hath sworne by them, as by true gods, he is bound [Page 63]to performe his promise: not for the Idols sake, but for Gods sake before whom he sweareth; not because they are true gods indeed, but in that they are so in the swearers opinion; and therefore the Turke swearing by Mahomet, is periured, if he doe not performe his oath; and so likewise the Papists, swearing by the Idoll of the Masse.

The seuenth question is, whether oathes made in socie­ties and companies, to maintaine their statutes and orders, §. Sect. 14. Of oathes made in societies; and how farre forth they bind the conscience. doe bind the conscience; and whether those who sweare to such orders, are periured if they doe not obserue them? To which I answere, that amongst these statutes there are some absolute, requiring simple obedience; some penall and con­ditionall, requiring either performance, or submission to vn­dergoe the mulct and punishment; some substantiall, and es­sentiall, which are the fundamentall lawes and orders, vpon the performance whereof the good continuance and being of the corporation is grounded: which being obeyed, the so­cietie is preserued, but being broken and violated, it is ouer­throwne and destroyed. Others are ceremoniall, tending onely to order, and decencie, and rather for ornament, then for necessitie. Now as the lawgiuers require simple and ab­solute obedience vnto the former kind, namely, such as are fundamentall, & essentiall, and for the better performance of such statutes, require an oath of the whole societie; so accor­ding vnto their intention, the particular members of the cor­poration taking their oath, are bound to yeeld simple and ab­solute obedience vnto such statutes, being not contrarie to the word of God, and if they do not, they are periured. But as the lawgiuers require not simple obedience vnto such sta­tutes as tend only to order & comelines, but conditional, that they must obey or vndergoe the mulct; so they swearing ac­cording to the lawgiuers intention, doe performe their oath in some manner, when they beare the penaltie for their non­performance: although not as they ought, seeing the true end of lawes, is obedience, and not punishment; neuerthelesse, they are hereby acquitted of periury, and in some cases whol­ly excused, as when some necessarie and important cause mooueth them to omit a ceremoniall dutie.

The eighth question is how othes are to be made and per­formed, §. Sect. 15. Oathes must be plainly made and simply per­formed. that wee may be cleere from periurie? Vnto which I answere, that we must both make and performe them simply and plainly without any manner of fraud and deceit, and in that sense and meaning in which we would haue him vnder­stand vs vnto whom we sweare, without either popish equi­uocation, or mentall reseruation. For this were to abuse the Maiestie of God, if we make him a witnesse and suretie of our deceit, and to delude our neighbour vnder the shew of a reli­gious oath. But of the two it is more wicked and pernicious when this fraud and deceit is vsed in the making of an oath, then in the performance; for that most commonly proceeds from maliciousnesse and prepensed falsehood, whereas the o­ther may be committed through frailtie and infirmitie; sud­denly and vnaduisedly.

Ninthly, §. Sect. 16. VVe must per­forme our othes made to all men. it may bee demanded, if all lawfull oathes made to all manner of persons doe binde the conscience, and there­fore are to be performed? The Papists affirme and maintaine we are not to keepe faith with heretiques; and therfore othes made to them are of no force to binde the conscience. But if this opinion were receiued, Concil. Constan. it would ouerthrow all contracts and intercourse of dealing betweene nation and nation, and make voide and frustrate all couenants, and conclusions of truce or peace. It would also giue publike scandall, and cause those who are without to abhorre our religion, as maintai­ning fraud and perfidious trecherie; and finally, Gods name should be abused and dishonoured, which is called vpon to countenance falsehood and breach of promise. We therefore maintaine and hold that all lawfull oathes doe bind the con­science, vnto whomsoeuer they are made without respect of persons, either friend or enemie, true professor or heretique, Christian or Turke, Protestant or Papist. Hauing herein for our examples the holie Patriarkes, Abraham, Isaac and Iacob, who swore and performed their oathes made to idolatrous Infidels, Abimilech, Phicol and Laban. And consequently that they who breake such promises confirmed by oath, are per­iured persons.

In the tenth place it may bee demanded, §. Sect. 17. whether any man [Page 65]hath iust authoritie to dispense with a lawful oath? I answer, VVhether any man hath au­thoritie to dis­pense vvith a lawfull oath. that howsoeuer y ^e man of sin, the Antichrist of Rome herein matching himselfe as equall with God, arrogateth this au­thoritie to dispense with lawfull oathes, and to free subiects from their sworne allegiance vnto their lawfull Soueraigns; yet the truth is, that no mortall man hath this power to dis­pense with an oath being lawfull, because the Lord hath by his law bound vs vnto performance; for he hath charged vs not to take his name in vaine, and that wee should not for­sweare our selues, and by our periurie pollute his holy name; Leuit. 19.12. and who can countermand that which the Lord hath com­manded? and he hath conioyned our lawfull promises with the performance of them by the religious bond of an oath; who therefore can loose that which God hath bound? who can separate and put asunder those things which by his word he hath ioyned together? Whereof it plainly followeth, that our Iesuits, Priests and other Papists, who hauing formerly taken the oath of allegiance, and sworne to the supremacie of their lawfull Soueraigne, and afterwards reconcile them­selues to the Pope, maintaine his supremacie, denie their alle­giance to their King, and so violate their former oath, tru­sting to the Popes dispensation; are no better then periured persous in the sight of God and of all his faithfull seruants. Yea, but if a promise bee confirmed with an oath betweene man and man, may not he vnto whom the promise is made, and whom it onely concerneth, release the other of his pro­mise, and so free him from his oath? I answer, that no man hath this authoritie; for in euery lawfull promissorie oath, the swearer obligeth himselfe in a double bond, the one is from man to man, the other from man to God; now how­soeuer hee to whom the promise is made, may free the swea­rer from all claime and challenge of the promise made vnto him, so farre foorth as it lieth in his owne power; yet he hath no authoritie to free him from his oath, because that is not only made vnto him, but also vnto God himselfe, and there­fore he only can dispense with it. And hence it is that an oth made betweene man and man is called notwithstanding the oath of the Lord, Exod. 22.11. 2. Sam. 21.7. because thereby the swearer hath imme­diatly [Page 66]bound himselfe vnto God for the performance of his promise; and when hee doth performe it, hee is said to per­forme his oath, not so much vnto men, as vnto God himselfe, as appeareth Matth. 5.33. Matth. 5.13. And herein consisteth a plaine dif­ference betweene a single promise, and a promise confirmed by an oath. A single promise being only made vnto man, may be lawfully released by his consent vnto whom it is made: but a promise confirmed by oath cannot be reuersed, because it is not made to man alone, but to God also; who only hath authoritie to dispense with such oathes as are made vnto him.

In the last place it may bee demanded, §. Sect. 18. VVhether it be lawfull to im­pose an oath vp­on such an one as vve thinke vvil forsweare himselfe. whether it be law­full to impose an oath to be taken by such an one, as, we think making no conscience of it, will not sticke to forsweare him­selfe, if he be put to it? I answere by distinction, that it is alto­gether vnlawfull for a priuate man to impose vpon such a man an oath, for his owne gaine or priuate respect; because wee are bound to preferre the glorie of God, which by such an oath is impeached, and the saluation of our neighbours soule, which hereby is indangered, before any worldly gaine and aduantage. And consequently wee ought rather to lose any worldly benefit, then that by such an oath we should suf­fer God to be dishonoured, and our neighbour to lose him­selfe. To this purpose Augustine speaketh: Whosoeuer (saith he) prouoketh another to sweare, Qui hominem prouocat ad iu­rationem & scit eum falsum iuraturū vincit homicidā, &c. Aug. de decoll. Ioan. Bapt. ser. 11. Tom 10. Scrm. de Per­iurijs. Jlle enim se suo periurio inter­imit, sed isie manum inter fi­cientis pressit & impressit. knowing that he will sweare fals­ly, he is worse then a murtherer; because a murtherer killeth but the bodie, this the soule, yea two soules at once; his whom hee pro­uoketh to sweare, and his owne. Doest thou know that to be truth which thou affirmest, and that false which he auoucheth, and yet vrgest him to sweare? Behold he sweareth, forsweareth, and peri­sheth. And what hast thou found hereby? yea thou hast lost thy selfe, who wouldest be no otherwise satisfied but by his destruction. And in another place: He that inforceth one to sweare, whom he knoweth will sweare falsely, is a murtherer; for he killeth him­selfe with his periury, but the other thrusteth and helpeth forward the hand of the selfe murtherer.

But yet a Magistrate may lawfully put such an one to his oath, if the execution of law and course of iustice doe so re­quire. [Page 67]For better it is that a priuate man should perish, Fiat institia & ruat coelum. then that the publike administration of law and iustice should be stayed and hindred: neuerthelesse, the Magistrate ought in this case to forbeare the imposition of an oath, if the truth may by any other possible meanes be cleared and iustice exe­cuted; and if not, yet he is grauely and religiouslie to admo­nish the partie of the waightines of an oath, the hainous­nesse of the sinne of periurie, and fearefulnes of the punish­ment which doth attend it: and so hauing done his best to preuent it, he is to leaue the partie to himselfe, and the euent to God.

CHAP. XI. Reasons to disswade from the sinne of periurie.

ANd so much concerning the former part of this treatise, wherein I haue shewed what periurie is, and the kinds therof, and withall haue clea­red diuers questions, whereby we may the bet­ter discerne the nature of this sinne, and when it is committed. Now in the second part, I will briefly set downe some reasons to disswade all men from this sin, which is so dishonorable to God, and so pernicious vnto mankind; all which I will reduce to these two heads; the first whereof is the hainousnes of the sinne; the second is the grieuousnes of the punishment, which doth accompanie it.

The hainousnes will appeare both in it owne nature, §. Sect. 1. 1. Because per­iurie is odious vnto God. and also in the euill effects and fruits thereof. That in it owne na­ture it is a grieuous sinne, may hereby be made manifest; first, because it is odious and abominable, both in the sight of God and men. That the Lord abhorreth this sinne of periurie, it plainly appeareth, Zach. 8.17. Zach. 8.17. Let none of you imagine euill in your hearts against his neighbour, and loue no false oath: for all these are the things that I hate, saith the Lord. And hence it is that the Lord in his law hath so straitly forbidden this sinne. Leuit. 19.12. Ye shall not sweare by my name falsly; Leu. 19.12. neither shalt thou defile the name of thy God. For the transgression of which [Page 68]law, Ier. 7.9. the Iewes are sharply reprooued and condemned. Ier. 7.9. Will you steale, murther, and commit adulterie, and sweare falsly, and burne incense vnto Baal? &c. Wherewe may obserue, that howsoeuer the sonnes of Belial so lightly esteeme of this sinne, that they will not sticke to sell a false oath at the least price, yet the Lord counteth it an hainous sinne, and there­fore hee rangeth it in this place amongst those capitall crimes, of theft, murther, adulterie, and idolatrie.

So also this is odious vnto men; §. Sect. 2. 2. Periurie is odious vnto men. and that not onely faithfull Christians, amongst whom a periured person loseth the re­putation of religion, and the true feare of God, yea euen of ciuilitie and common honestie; and is for euer branded with the blacke marke of a prophane person, who neuer after is to be credited in his words and deeds; but also vnto the Hea­thens, Turkes, and Pagans: for howsoeuer these men are but dimme sighted in the morall duties of honestie betweene man and man, hauing onely the obscure light of corrupted nature to be their guide, and euen almost starke blind in the duties of pietie towards God; yet haue they abhorred this sinne of periurie, and counted it worthie of the seuerest pu­nishment. One saith, Agesilaus. Apud. Aeli­an. lib. 14. de var. histor. Pericles. Plutarch in apotheg. that men by no meanes more prouoke the wrath of the diuine Maiestie, then by rash violating of an holy oath. Another being importuned by a respected friend, to affoord him a false oath; answered, that he could bee his friend, no surther then vsque ad aras, vnto the altar; meaning, that no friendship should make him sweare a false oath at the altar, in the presence of their gods. A third being set at liber­tie, rather than he would breake his oath, Regulus. Cic. lib. 3. de offic returned againe vnto his mortall enemies, expecting nothing else but exqui­site torments.

Secondly, §. Sect. 3. The manifold euils contained in periurie. 1. Lying. the outragious wickednes of this sinne appea­reth by the manifold euils which it containeth; for it is a hel­lish monster, compounded of many hainous sinnes, the least whereof is by it selfe damnable. As first the grossest kinde of lying, which is not onely auouched, but also impudently outfaced with an oath; and this alone, as it excludeth those who vse it out of the ioyes of heauen, Apoc. 21.15. and 21.8. For without shall bee whosoeuer loueth or maketh lies; so also it purchaseth them a [Page 69]part in the lake which burneth with fire and brimstone, as appea­reth, Apoc. 22.15. and 21.8.

Secondly, it containeth in it guile and deceit, §. Sect. 4. 2. Guile and deceit. and that in the highest kinde, and most pernicious; for when deceit and falshood come masked and disguised vnder a religious oath, which is the rich robe and precious ornament of truth and iustice; men not onely doe lie open vnto it to be decei­ued and abused by it, after an ordinarie and voluntarie man­ner; but also are intangled therewith, by a kinde of vna­uoideable necessitie; it being altogether vnlawfull, without most apparant cause, to call the deceiuers assertions and pro­mises into question, when as they are confirmed with a wit­nesse aboue exception, and ratified with the authoritie of God himselfe. As therefore the Lord is the auenger of all kinde of fraud, as it is, 1. Thes. 4.6. 1. Thes. 4.6. so especially of this wher­by himselfe is so much dishonoured; and as all manner of deceit is abominable vnto him, 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 [Page 70]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 [Page 71]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 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 [Page 73](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:

And as this sin of periurie is in an extraordinarie sort abomi­nable in Gods sight; so doth he punish it with extraordi­narie [Page 74]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 [Page 76]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.

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 [Page 78]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 y ^e sins of the Magistrates, or prea­ching to Englishmen, we inueigh against the peculiar sins of the Turkes or Indians; or reprehend prodigalitie among the [Page 79]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 raigneth then euer it did in former ages; as may appeare in that our wise Statesmen thought it necessarie in Parliament, to inact a law for the suppressing of this sinne; for, Ex malis moribus bonae nascuntur leges; euill manners occasion good lawes. And in­deed not without good cause, is the sword of the Magistrate ioyned with the sword of the spirit, seeing now this vice is growne to such strength, that it is to be feared it will not in haste, by both be repressed. For who seeth not that many of our people of late, are so vnmeasurablie addicted to this vice, that they seem to contend with y ^e Germanes thēselues, spen­ding y ^e greatest part of their time in carousing, as though they did not drinke to liue, but liued to drinke: or as if from men [Page 80]they were transformed into flies which liue whollie by suck­ing. Neither is it possible that euer the appetite of these lea­ches should be satisfied, seeing they haue an hundred deui­ces to make it still insatiable; they drinke not onely for thirst and delight, but also for companie and good fellowship, one drawing on another when his appetite faileth; they drinke in brauerie, thinking it no small credit to him, who can get the victorie in this drunken conflict. In this hellish conten­tion, they vse, as I haue heard, for I thanke God he hath kept my eies from beholding this wickednesse; they vse, I say, glasses without feete, that so they may goe about in a conti­nuall motion; they carrouse by the bell, by the dye, the do­zen, the yard, and so by measure, drinke out of measure. They draw one another to excessiue quaffing, by making challen­ges, who can expresse most loue to their absent friends by largest drinking, not caring to bring themselues, through their intemperancie into grieuous diseases, by drinking healthes to other men. And because nature is content with a little, and soone cloyed and oppressed with excesse, they vse all their art and skill to strengthen it for these wicked ex­ploites, as though their naturall corruptions would not presse them deepe enough into hell, vnlesse they also loaded them­selues with artificiall wickednesse. To this purpose they vse all sorts of salt meates to whet their appetite, manie whereof were found out by wantonnesse, and not necessitie; to this end they vse tobacco, that by drunkennesse they may expell drunkennesse, and being glutted with wine, they drinke smoke, that by this varietie it may not grow tedious.

And therefore it is more then time, §. Sect. 3. That Magi­strates and Mi­nisters ought to beate downe the sinne of drunkennesse. that Magistrates and Ministers should ioyne together, and not onely labour by the sword of the word, but also by the sword of Iustice, to suppresse this vice which heretofore durst not in this land shew it face for shame, and lurked in secret corners, but is now growne to impudent boldnesse, so as it dare stagger a­brode at noone daies in the open streetes, the multitude and qualitie of the offenders countenancing the sinne. To which purpose I thought good to incounter this vice with the sword of the spirit, and to lay open the nakednesse, and vglie [Page 81]filthinesse thereof, that all may auoid it: but first that wee may not reiect the good with the euill, the wheate with the chaffe, nor in speaking against licentiousnesse restraine from lawful libertie; I will shew the warrantable vse, and then the vnlawfull abuse of wine and strong drinke.

For the first, §. Sect. 4. The lawfull vse of wine and strong drinke. we are to know that in themselues they are the good creatures of God, which to the pure are pure, if they be receiued with thanksgiuing, and sanctified by the word and prayer; and may be diuersly vsed without sinne, according to the diuers ends, Tit. 1.15. for which the Lord hath be­stowed them vpon vs: 1. Tim. 4.4.5. and these vses and ends are either or­dinarie or extraordinarie; ordinarie, which is the naturall and common vse of these creatures, for the nourishing of the bodie, and for the preseruing of health and strength; vnto which is required, moderation, temperance, and sobrietie, that so we may be nourished and not glutted; strengthened, and not disabled; confirmed in health, and not cast into sick­nes. In which respect one saith, that Primacratera ad sitim per­tinet, secunda ad hilaritatem, tertiae ad voluptatem, Lu. Apul. Floridor. lib. 3. quarta ad insaniam: The first cup is for the quenching of thirst; the se­cond for delight to make a cheerefull heart; the third for voluptuousnesse, and the fourth for madnesse.

The extraordinarie vse of these creatures, §. Sect. 5. The lawfull vse of these creatures which is ex­traordinarie. 1. For the strengthening of the bodie. is either physi­call, or for delight; the physicall vse is either for the streng­thening and comforting of the bodie, or for the cheering and refreshing of the minde. If the bodie be weake, it is law­full for the cherishing thereof to vse wine, and nourishing drinkes: for to this end hath God giuen them vnto vs. So Paul willeth Timothy to vse wine for his stomackes sake, and for his often infirmities, 1. Tim. 5.23. 1. Tim. 5.23. and the wise man com­mandeth that strong drinke be giuen vnto him that is readie to perish, Prou. 31 6. Pro. 31.6. But here also moderation and temperance is to be vsed; for as one saith, Vinum moderatè potatum est medicamentum, plus iusto sumptum, venenum: August. ad sacr. virg. Wine drunke sparingly is a good medicine, but being intemperately vsed, it becommeth a hurtfull poison: and therfore the Apostle giuing libertie to Timothy to drinke wine, addeth a restraint, that it must be but a little, lest libertie should be abused to [Page 82]licentiousnesse. 2. For the chearing of the minde. So also the vse of wine is lawfull for the cheering and refreshing of the minde which is deiected with heauinesse, and oppressed with griefe and sorrow; and this the wise man alloweth, Pro. 31.6.7. Prou. 31.6. Giue wine vnto them that haue griefe of heart. 7. Let him drinke that he may forget his po­uertie, and remember his miserie no more. And this is one speci­all vse why the Lord hath giuen it vnto vs, because it maketh glad the heart of man, Psal. 104.15. as it is Psal. 104.15. But here excesse also is to be auoided, lest in stead of refreshing the spirits, we doe oppresse them; for it is but a bad change, if we turne our sorrow into sinne; dull melancholie, into merrie madnesse, and griefe of heart, into griefe of conscience.

But it is not only lawfull to vse these creatures for necessi­tie, §. Sect. 6. VVine and strong drinke may be lawful­ly vsed for honest delight. but also for honest delight, and that not onely in Chri­stian and religious feasting, when for some publike benefit we offer vnto God publike thankes and praise, but also in loue feasts and ciuill meetings, for the maintenance and in­crease of amitie and friendship amongst neighboures. Of the former, 1. King. 8.63. Nehem. 8.10. we haue an example in the dedication of the Temple, 1. King. 8.63. and at the restoring of the law, Nehem. 8.10. And of the latter, in that mariage feast which Christ graced with his presence, when he forbad not the liberall vse of wine, but contrariwise, himselfe miraculously turned water into wine, that the feast might be furnished with sufficient plentie: Ioh. 2.7. Iohn 2.7. But heere also euerie man is to measure and stint his appetite, and so to obserue friendship and amitie as that he doe not neglect Christian sobrietie and temperance; and because particular rules for direction cannot bee set downe in this behalfe, in regard that one mans stomacke and health requireth a larger allowance, and another mans is satisfied and contented with lesse, therefore we are to keep vs to the generall rules, that is, that wee doe not abuse these creatures vnto surfetting and drunkennesse, nor yet so glutte and ouercharge our selues that thereby we be disabled from performing any action of pietie and Christianitie, as hearing the word, prayer, holy conference, or else the duties which we ought to performe in our particular callings.

CHAP. II. That drunkennesse is a vice condemned by God and man.

ANd thus much for the lawfull vse of these crea­tures: §. Sect. 1. Of drunkennes, and what it is. whereby it appeareth that howsoeuer the abuse is hatefull, yet their lawfull vse is not to be reiected; neither are we to approue Ly­curgus practise, who because the people were addicted to drunkennesse, caused all the vines in the coun­trie to bee cut downe and spoiled: for hee should haue done better (as Plutarch saith) if hee had digged a well neere vnto euery vineyard, Plutarch. de audiend. Poetis. that the hot furie of Bacchus might bee tem­pered and corrected with the milde coolenesse of the watrie Nymphs. Now contrariwise they are abused when as they are spent in drunkennesse, intemperancie and excesse. For men sinne in the abuse of these creatures two waies: first by drunkennesse, when by immoderate swilling and tipling they are depriued of the vse of their reason, vnderstanding, and memorie; so as for the time, they become like vnto beasts. Secondly by excesse, when as they addict themselues to much drinking, and make it their vsuall practise to sit at the wine or strong drink; neither are they alone to be estee­med as drunkards who depriue themselues of the vse of rea­son, and become brutish; but those who take their chiefe pleasure in drinking and carousing, though their braine will beare it without any great alteration; as afterwards shall ap­peare.

And thus you see what drunkennesse is. §. Sect. 2. Drunkennesse condemned as a great sinne, 1. by God him­selfe. Which that wee may auoide and abhorre, wee are to know that it is condem­ned as a great euill, and hainous transgression both in the high court of heauen, and in the inferiour courts of mens consciences. The Lord chiefe Iustice of heauen and earth hath pronounced his sentence of eternall woe and maledi­ction, against those who are found guiltie of this crime, as appeareth, Esa. 5.11. Esa. 5.11. Woe vnto them that rise vp early to follow [Page 84]drunkennesse, and vnto them that continue vntill night, till the wine doe inflame them, Esa. 28.1. &c. So Esa. 28.1. Woe to the crowne of pride the drunkards of Ephraim, &c. Which fearfull woe that it might not bee inflicted vpon his subiects, hee hath admo­nished them to auoide the sinne, that so they may escape the punishment. Luk. 21.34.21. So Luk. 21.34. Take heed to your selues lest at any time your hearts bee oppressed with surfetting and drunkennesse, and cares of this life; and lest that day come vpon you at vna­wares. And Ephes. 5.18. Eph. 5.18. Be not drunke with wine wherein is ex­cesse.

And thus you see what fauour this vice findeth at the barre of Gods iudgement. §. Sect. 3. 2 Jt is con­demned by mē: 1. by Christians. Neither hath it any more countenance or allowance in the court of mens consciences: for all men both Christian and Heathen by the cleere shining light of grace, and the twilight of nature, haue condemned drunken­nesse as an odious vice. Adsacras virg. Augustine saith, that ebrietas est fla­gitiorum omnium mater, culparum (que) materia, &c. Drunkennesse is the mother of outrages, the matter of faults, the roote of crimes, the fountaine of vice, the intoxicater of the head, the quelling of the senses, the tempest of the tongue, the storme of the bodie, the shipwracke of chastitie, losse of time, the voluntarie madnesse, the ignominious languor, the filthinesse of manners, the disgrace of life, the shame of honestie, the corruption of the soule. And again, Ebrietas est blandus daemon, dulce venenum, suaue peccatum, quam qui habet seipsum non habet, quam qui facit, peccatum non facit, sed totus est peccatum. Drunkennesse is an alluring diuell, a pleasing poyson, a sweete sinne, which who so keepes, loseth himself; and which who so doth, may be said not so much to sinne, as to bee turned into sinne. Lib. de Poenit. And in another place: Ebriosus cum absor­bet vinum, absorbetur à vino, abominatur à Deo, despicitur ab angelis, decidetur ab hominibus, destituitur à virtutibus, confun­ditur à daemonibus, conculcatur ab hominibus: When the drun­kard deuoureth wine, hee is deuoured of wine, he is abominable to God, despised of the angels, scorned of men, abandoned of vertue, confounded by the diuels, trampled vnder mens feete. Chrysostom asketh this question: Tom. 5. col. 14. Quid ebrietate miserabilius, &c. What is more miserable then the sinne of drunkennesse, seeing the liuing creature by drunkennesse becommeth as it were dead. It is a vo­luntarie [Page 85]diuell, a disease without pardon, a crime without excuse, the common opprobrie of nature, &c. It were ouer long to recite all which is spoken by holy men to this purpose: but this shall serue for a taste.

But it is no marueile that Christians haue cleerely discer­ned the vglinesse of this vice, §. Sect. 4. 2 By Heathens and Pagans. being illuminated by the light of Gods word, seeing the Heathens themselues haue disco­uered the foulenesse of it, by the light of nature. Pittacus made a law, Laert. lib. 1. c. 5. that whosoeuer committed any crime in the time of his drunkennesse should receiue double punishment. So­lon enacted, that if the Prince were found drunken, Patric. de regn. lib. 6. he should be punished with death. It was ordained as a law amongst the Indians, Alex. ab Alex. lib. 3. cap. 11. that if any woman would venture to kill that King who was giuen to drunkennesse, should for her reward marrie his successor. Seneca calleth drunkennesse, Epist. 83. a volunta­rie madnesse; affirming it [...] bee a sottish follie, not to know the measure of a mans owne stomacke. Plutarch saith, that euery modest and honest man will auoid drunkennesse, Plutarch. mo­ral. tom. 2. de Garrul. because as anger is cosen germane to madnesse, so drunkennesse is a cohabi­tant; and as much as it is better then madnesse, because it is of shorter continuance, so much it is worse, in regard that it is vo­luntarie: for whereas madnesse thrusteth in by violence, this is willingly intertained.

CHAP. III. That the drunkard sinneth hainously against God.

ANd well doth the vice of drunkennesse deserue to be thus condemned both of God and men, §. Sect. 1. The hainousnes of this sinne of drunkennesse, and the mani­fold euils which it containeth. seeing it hath in it all respects of euill, both the euill of sinne, and also the euill of punishment. The euill of sinne, both as it is in it selfe sinfull, and also as it is the cause of other sinnes. It is in it selfe sinful, as may appeare by a threefold relation which it hath to di­uers obiects: for the drunkard grieuously sinneth, 1. against God, 2. against his neighbour, 3. against himselfe. And of these I will speake seuerally; in handling whereof, it is not to [Page 86]be expected that I should obserue a distinct proprietie, in re­ferring particulars to their generall heads, for as much as manie of them are coincident one with another, and in a di­uers relation may diuersly be referred; onely I thought good to propound this diuision, that wee may proceed in some order.

First then the drunkard grieuouslie sinneth against God, and that in diuers respects. §. Sect. 2. 1. The drun­kard grieuous­ly sinneth a­gainst God. Phil. 3.19. First by committing against him one of the worst kinds of Idolatrie, in that he maketh his bel­lie his god, as it is Phil. 3.19. Wherof it is that gluttons and drunkards are vsually called bellie-gods, because they bet­ter loue it, and more diligently serue it, and more carefully please it, then God himselfe.

Secondly, §. Sect. 3. Drunkennes maketh men vnfit for Gods seruice. therby they doe so oppresse the heart, loade the stomacke, and dull the spirits, that they are altogether vnfit to performe vnto God any part of his worship and seruice; for if the Lord will be worshipped in spirit and truth, how farre are they from worshipping God aright, who haue not so much as the vse of their reason and vnderstanding? If more then accustomed sobrietie, yea sometimes fasting and totall abstinence, be required when we powre forth our soules vn­to God in prayer, that wee may be the better fitted for this holy action; how ill are they disposed for this exercise, whose stomackes are surcharged, and braines distempered, with wine and strong drinke? If such bee our weakenesse and in­firmitie, that when we come fasting to the hearing of the word, we are often ouertaken with drowsie dulnesse; what can be expected of those whose heads are intoxicated with fumes and drunken vapours, but blockish deadnesse, and more then brutish drowsinesse? The consideration whereof should make all Christians abhorre this vice: for if it bee esteemed an odious thing that a subiect, being to conferre with his Prince about important affaires, should come vnto him in his drunkennes; how abominable is his practise, who being to come into Gods presence, either to speake vnto him by prayer, or to heare the Lord speaking vnto him in the Mi­nisterie of the word, is so oppressed with drinke, that hee is more fit to sleepe then to heare, or speake, and to disgorge [Page 87]his stomack, then to powre forth his soule before God? Now these actions are not seldome to be performed, 1. Thes. 5.17. but they must be the Christians continuall exercise; and therefore that hee may the better performe them, he must obserue continuall temperance and sobrietie.

Thirdly, §. Sect. 4. 3. They gresly abuse Gods creatures. they sinne against God in the vngratefull abuse of his creatures; for whereas the Lord hath allowed vnto them a large portion, and bestowed vpon them his gifts, with a bountiful hand, to the end that hereby he may mooue them to loue, serue, and praise him, with greater cheerefulnesse; they contrariwise abuse these benefits to surfetting and drun­kennesse, whereby they dishonour God, destroy their bo­dies and soules, whollie disable themselues for Gods ser­uice, and are altogether fitted for the seruice of sinne and Satan. And thus drunkards sinne directly against the Ma­iestie of God himselfe. The which their sinne is feareful­lie aggrauated by the circumstance of time, if they then continue in drunkennesse and voluptuous excesse, when the Lord by his iudgements and afflictions, either threatned or inflicted vpon themselues, or their neighbours, or the whole Church and common wealth, doth call them to fasting, mourning, and humiliation. And this the Lord condemneth in the people of Israel, Esa. 22.12.13. Esa. 22.12.13. And in that day the Lord God of hosts did call vnto weeping and mourning, and to baldnes, and girding with sackecloth. And behold ioy and gladnes, slay­ing oxen, and killing sheepe, eating flesh, and drinking wine, eating & drinking, for to morrow we shal die. So Amos 6.6. Amos. 6.6. They drinke wine in bowles, and anoint themselues with the chiefe oyntments; but no man is serie for the affliction of Ioseph.

CHAP. IIII. That the drunkard sinneth grieuously against his neighbours, and that both publikely and priuately.

BVt as the drunkard sinneth against God; § Sect. 1. How the drun­kard sinneth against his neighbours, and against the Common-wealth. so also against his neighbours; and that both generally against the whole Church and common wealth, and particularly against priuate persons. He that is giuen to this [Page 88]sinne of drunkennes, sinneth against the common-wealth, in that he so disableth himselfe that he cannot performe any good seruice to his countrie: for a drunkard can neither bee good Magistrate, nor good subiect, seeing hee cannot rule others that cannot rule himselfe, nor yet manage well the sword of iustice, seeing oftentimes he is so besotted, and de­priued of the vse of reason, that hee can put no difference betweene the sword and the scabberd, betweene the in­nocent and offenders. And therefore not vnfitly did the poore woman who had receiued an vniust sentence from Philip King of Macedon in the time of his drunkennesse, make her appeale, and being demanded to whom shee ap­pealed, seeing hee was supreme Iudge; I appeale, said shee, from thee vnto King Philip when he is sober. And as he can­not rule, so he cannot obey; for when the drunkard is scated vpon the ale bench, and hath got himselfe betweene the cup and the wall, he presently becommeth a reproouer of Magi­strates, a controller of the State, a murmurer and repiner a­gainst the best established gouernment: and such an insolent pride and ouerweening conceit of his wisedome doe the spirits of wine and strong drinke infuse into him, that hee thinketh a whole Court of Parliament may more easilie erre in their long deliberated decrees, then he in his present and rash verdict. Plutarch. Apotheg. To this accordeth Plutarchs storie of certaine young men, who hauing bitterly inueighed against King Pyrrhus, when they were amongst their cups, were for this offence brought before him; and when they could make no apologie for themselues, seeing they could neither denie the fault, nor defend it; one of them stepped forth and confessed the truth in this manner: It is true, said hee, O King, that wee spoke all this against thee, & much more bitterly should wee haue exclaimed, had not our wine failed vs. Againe, he offen­deth against the whole cōmon-wealth, as hee is a disordered person, a disturber of the peace, a common corrupter of man­ners; and lastly, as he is a gluttonous deuourer of the fat of the land, in which respect he is more pernicious to a State, & more fit to bring a cōmon dearth, then either canker-worme or caterpiller; for they destroy the fruite of the earth when it [Page 89]is in the fields, but these when it is safely brought into the garners, and priuiledged from the danger of other ver­mine, insatiably deuoure it.

And as they thus offend against the whole State, §. Sect. 2. How the drun­kard sinneth a­gainst strāgers. so against particular and priuate persons; and that both strangers, and ordinarie acquaintance, and those also of their owne familie. Against strangers: for the drunkard in his cups is proud, in­solent, disdainfull, furious, apt to offer all manner of iniuries and outrages; he is readie to quarrel with euery one he mee­teth, to defloure maides and defile wiues, as afterwards shall appeare. He is a corrupter of all that keepe him companie, by his example alluring them to the like excesse and riot; for this priuiledge he hath aboue many other sinners, that he sel­dome goeth to hell alone, for euen when hee is vnable to stand, he pulleth downe others with him into the pit of de­struction.

But as the drunkard is many waies iniurious to his neigh­bours, §. Sect. 3. Drunkennesse vsually accom­panied vvith backbiting and slandering. so especially by backbiting, slandring, and reuealing of all secrets. For as drinking looseneth the sinewes, so also it setteth the tongue at libertie, so that it blurteth out all the hidden secrets of the heart. If he haue long smothered deepe conceiued malice against any man, then hee discouereth it in his drunkennesse, by his disgracefull and opprobrious spee­ches; if hee haue any secret committed vnto him, though it importeth the State, yea the life of his neighbour, he is then readie to publish it. According to that of the Poet: Arca­num demens detegit ebrietas. Virgil. de vin. & ven. For as his excessiue drinking will not suffer him to keepe his meate in his stomacke, so neither will it suffer him to keepe a secret in his minde. Neither is it any great wonder that he is thus iniurious to others, seeing he offreth as great wrong to himself, being not able amongst his cups to keepe his owne counsell, in matters which most neerely concerne him: for as it is well said, Plutarch. mor. vol. 2. de Garr. That which is in the heart of a sober man, is in the tongue of a drunkard. In regard whereof another truly saith, that vinum est animi spe­culum: Wine maketh the heart transparent, so as the stan­ders by may easily discerne it: and therefore it is needlesse to bring the drunkard to the rack, seeing hee will be as quickly [Page 90]drawne to vnbowell his chiefest secrets, if he be brought to the Tauerne.

And thus the drunkard sinneth against all men; The drunkard sinneth against the poore. but more specially he sinneth against the poore, in that by his great ex­pence in excessiue drinking, hee hath not wherewith to re­lieue them, and so robbeth them of their due allowance: for his superfluitie was not giuen him of God that hee should consume it in riotous tipling, but that he should giue drinke to the poore thirstie, and bread to the hungrie.

But as hee that is addicted to drunkennesse is bad abroad, §. Sect. 4. The drunkard principally sin­neth against his owne familie. so at home hee is worst of all; and as hee is readie to offer wrong to all men, so he is most iniurious to his owne familie, wife, children, and seruants. For when he is abroad he maketh hauock of al, he consumeth that allowance which belongeth to the whole household, hee swalloweth downe his wiues portion, and childrens patrimonies, yea whilest he pampereth himselfe he defraudeth their bellies, and out of their penurie and want he maintaineth his owne superfluous excesse. And yet better it were hee should stay still abroad, then by com­ming home trouble the whole famile: for if hee be able to speake, he spendeth his time in scolding and railing, or offen­siue ribauldrie; if he be able to moue, he either fighteth and brauleth with those who are about him; or if he be possessed with a more gamesome furie, hee vseth such apish gestures, and ridiculous behauiour, as that sometimes hee extorteth from his best friends a wofull smile, and prouoketh laughter from heauie hearts. So that as the drunkard when hee is a­broad plaieth the theefe, in robbing all of their due who be­long vnto him, so at his comming home he sheweth himself, either a lion or an ape, a tyrant or a foole; that I may say no­thing of his sluttish filthinesse, whereby he maketh himselfe loathsome to his neerest and dearest friends; of which the Prophet plainly speaketh, Esa. 28.8. Esa. 28.8.

CHAP. V. That the drunkard sinneth most grieuously against himselfe.

ANd thus you see how grieuously the drunkard sin­neth against his neighbours. §. Sect. 1. The drunkard most grieuously sinneth against himselfe. But as hee is bad to all others, so he is worst vnto himselfe: for he that is addicted to this vice, draweth vpon him innu­merable euils, and these are either temporall or spirituall. The temporall euils respect the whole person, or more spe­cially either the soule or the bodie. The euils which concerne the whole person are diuers. First, hereby hee so disableth himselfe, 1. He is made vnfit for his calling. that he is altogether vnfit to performe the duties of his calling; for the most of his time he spendeth in idlenesse, and (as they call it) good fellowship; and that which remai­neth cannot profitably be imploied for any good vse, seeing neque mens, neque pes officium faciet, all his parts are so disorde­red and disabled, that neither his minde nor any member of the bodie can doe their dutie. And therefore as he spendeth the after noones and the greatest part of the night in drink­ing, so he is faine to spend the morning in sleeping; in regard whereof the prouerbe is verified: Ebrius non vidit solem orien­tem: The drunkard seldome seeth the Sunne rising. Yea hee doth by his excessiue drinking, not only bring vpon himselfe a drowsie sleepinesse, but also a senselesse deadnesse, vnto any good action. And as his bellie is an vnsatiable graue to burie his drinke, so his drinke is as it were a graue wherein he is buried; in regard whereof one truly saith, August. lib. de Poenit. that ebriosus quum absorbet vinum, absorbetur à vino: Whilest the drunkard de­uoureth wine, he is deuoured of wine, seeing nothing remai­neth 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, [Page 92]where speaking of the Grecians surprising Troy in the time of the Troianes drunkennes, Ʋirg. 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 [Page 93]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 [Page 94]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 constrained in their old age to drinke water. So it is said, Prou. 21.17. He that loueth pastime shall be but a poore man, and he that loueth wine and oyle shall not be rich. And Pro. 23.21. Pro. 21.17.23.21. The drunkard and the glutton shal be poore, and the sleeper shall be clothed with rags.

And these, §. Sect. 6. The drunkard sinneth against his seuerall parts, and first against his soule. with many more euils, this vice bringeth to the whole man. Besides which common mischiefes it is also per­nitious to his seuerall parts: for first it infatuateth the vnder­standing, peruerteth the will, and corrupteth all the affecti­ons. To this purpose one saith: Vbi regnat ebrietas ratio exu­lat, intellectus obtunditur, consilia deuiant, iudicia subuertuntur: [Page 95]Where drunkennesse raigneth as King, there reason is bani­shed as an exile, the vnderstanding is dulled, counsell wan­dreth, and iudgement is ouerthrowne. With this accordeth Seneca his definition of drunkennesse: Nihil aliud est ebrietas quàm voluntaria insania: Drunkennesse is nothing else but a voluntarie madnesse: Extende in plures dies illum ebrium habi­tum, nunquid de furore dubitabis? If this drunken habite bee continued for many daies together, who would make any doubt but that the partie were out of his wits? Nunc quoque non est minor, sed breuior: But take it as it is, and it is no lesse madnesse then frenzie, but only shorter. Although then drun­kennesse be not direct madnesse, yet to speake the best, it is a temporarie forfeiture of the wits; and in this it must needes be confessed to be worse then frenzie, in that this is violent, that voluntarie; this the euill of punishment, but that the euill of sinne. Yea this vice doth not only rob men of reason, but also of common sense, so as they can neither preuent future danger, nor feele present smart. And this the Wise man in liuely manner expresseth, Prou. 23.24. where hee saith, Prou. 23.34.35 that the drunkard shall be as one that sleepeth in the middest of the sea, and as he that sleepeth in the top of the mast. 35. They haue stric­ken me, shall he say, but I was not sicke; they haue beaten me, but I knew not when I awoke: therefore I will seeke it yet still. A no­table example hereof wee haue in Lot, who was so besotted with drinke, and depriued of sense and reason, that vnwit­tingly he committed incest with his owne daughters, Gen. 19.35. neither knowing when they lay downe, nor when they rose vp. So that whilest drunkennesse lasteth it hath the same operation with deadly poison; for it intoxicateth the braine, benum­meth the senses, infeebleth the ioints and sinewes, and bring­eth a man into a temporarie lethargie. Hence it is that Cyrus in his childhood being asked by his grandfather Astiages, Xenoph. in pa­dia Cyri. lib. 1. why at the feast hee did not drinke wine; returned this an­swere full of wittie simplicitie; Because (said he) I tooke it to bee poison: for at the last feast I obserued that those who drunke of it, were soone after depriued of their vnderstan­ding and senses. Whereby appeareth the odiousnesse of this sinne: for if it bee a hatefull thing for a man to wound his [Page 96]owne flesh, and wilfully to maime the members of his bodie; how abominable is it to wound the minde it selfe, and to of­fer violence against our reason and vnderstanding? If it be a crime to offer violence against the subiects, then surely to lay violent hands vpon the King himselfe, and to pull him out of his regall throne, must needes be condemned as outragious wickednesse.

And thus the drunkard sinneth against his owne soule. §. Sect. 7. How the drun­kard sinneth a­gainst his body: 1. by defor­ming it. Propert. lib. 2. eleg. vlt. Neither is he a better friend or lesse iniurious to his bodie: for first he deformeth it and defaceth that goodly feature, in which it was created; according to that, Vino forma perit, vi­no corrumpitur aetas: By wine beautie perisheth, and the vi­gour of age is disabled. Neither is there almost any part of the bodie which is not disordered and deformed with this vice of drunkennesse; their eyes become red, their face is in­flamed, their breath noisome, their speech stammering, their bodies staggering, their gestures apish, and all their actions foolish. And hence it was that the Lacedemonians vsed to shew vnto their children their Helots and slaues in the time of their drunkennesse, thinking that their vgly deformitie both in bodie and minde would be an effectuall argument to make them lothe this vice, which euen at the first view shew­ed so odious.

Secondly, §. Sect. 8. 2. It disableth and weakneth the bodie. as it deformeth the bodie; so also it disableth it, turning strength into weaknesse, and health into sicknesse. For as the earth it selfe with too much moisture is turned into bogges and quagmires; so also is the bodie thereby wholly corrupted, and (through the redundance of humours, the na­turall heate being extinguished) is brought vnto grieuous diseases, as dropsies, gouts, palsies, apoplexie, and such like. So that euen in this respect the drunkard buyeth his beastly plea­sure at a high rate: Senec. epist. 59. for, as one saith, Ebrietas vnius horae hila­ram insaniam, longi temporis taedio pensat: Drunkennesse re­quiteth one houres merry madnesse, with a long and tedious time of sorrow and repentance. As therefore sobrietie and temperance is the best nurse to preserue health and continue strength; so drunkennesse, excesse and surfetting are the spee­diest meanes to ouerthrow thē, and the readiest way which a [Page 97]man can take to come with posting haste to immature age and vnnaturall weaknes.

Lastly, it shortneth the life and bringeth vntimely death. §. Sect. 9. Drunkennesse shorteneth the life and brin­geth vntimely death. For to say nothing of those dangers vnto which they expose themselues, by quarelling and brauling in the time of their drunkennes, in which many haue perished, and to passe them ouer who hauing lost the sterne of reason, wherewith they should guide themselues, haue as it were dashed against vn­happie accidents, and so made shipwrack of their liues; some on the land, some in the water, some in the streetes, and some in the ditches; how many are there who haue drunke them­selues dead, and haue presently died, with the weapon as it were in their bellie? so that there needed not any Iurie to go vpon them, to finde out the cause of their death, it being no more sudden, then the cause apparant. Whose deaths charitie it selfe must needes iudge most miserable, seeing they die in their sins, and are taken away in Gods iust wrath, euen whi­lest they are sacrificing their soules vnto Satan. But yet small is the number of those who perish in this apoplexie of drun­kennesse, in comparison of those multitudes whom it ling­gringly consumeth; for it doth by little and little quench the naturall heate, and drowne the vitall spirits, and so lea­deth men though not by so direct a passage, yet but a little way about to their graues, as certainly though not so speedi­ly. For it bringeth cruditie to the stomacke, and ach to the head, rheumes, impostumes, gouts, consumptions, apoplexies, whereof men perish: and so howsoeuer drunkennesse is not the mother, yet it is the grandmother of their death, though men are ashamed (like vpstarts in our times) that it should deriue it pedigree so farre, for so base a kinred, & therfore in­title it after the name of the next parent. Neither in truth can there be any cause alleaged y ^t maketh this our age so weak, diseased, and short liued, which beareth greater sway in pro­ducing these miserable effects, then drunkennesse and intem­perance. It is true indeede that the world now waxing old, and as it were horeheaded, cannot generate children of such strength and vigour, as it did in the time of youth, and full strength; and therefore we must needes decline, as the world [Page 98]declineth. It is true also that the mother earth is infeebled with much bearing, and hath her strength much abated with so innumerable child-birthes, and being now come to her cold melancholie age, cannot bring forth her fruites so full of vertue and strength, and so fit for the nourishment of our bodies, as shee did in former times; but that there should be such a change so suddaine and so extraordinarie, and that there should be such great difference in health, and strength, and long life, betweene this our age, and that which went next before; it can be imputed vnto nothing more then this, that now drunkennesse and intemperance is after an extraor­dinarie manner increased, whereby the naturall and vitall heate of men is drowned and extinguished, before it bee neere spent, like a candle cast into the water, before it bee halfe burned. If then wee thinke it a fearefull sinne for a man to murther himselfe, and by laying violent hands on his owne person to shorten his life; then let vs not esteeme drun­kennesse as a small offence, seeing it produceth the same ef­fects, though by other meanes and instruments, and brin­geth our bodies to the same vntimely death, although it bee by a diuers way.

And these are the temporall euils which the drunkard bringeth vpon himselfe, §. Sect. 10. The spirituall euils which drunkennesse bringeth. which though they be manifold and grieuous, yet are they not to be compared with those spiri­tuall euils, into which through a wilfull necessitie hee is plunged, euen whilest hee continueth in this life. For first by this sinne he excludeth himselfe out of the number of those children who are borne vnto God by regeneration and new birth, and is separated from Iesus Christ, so as he hath no communion with him nor part in his benefits; for those who are regenerate are begotten vnto God by his spirit dwelling in them, and where the spirit of God dwelleth, there it she­weth it selfe, both by mortifying the old man, and subduing the lusts of the flesh, and by quickening the new man, and bringing forth the fruites of the spirit. Now gluttonie and drunkennesse are the workes of the old man, and speciall fruites of the flesh, Gal. 5.21. and 23. as appeareth, Gal. 5.21. from the which Gods spirit doth purge and cleanse vs, as soone as hee ma­keth [Page 99]choice of our bodies to be his temples, and contrari­wise doth adorne vs with sobrietie and temperance, as it is vers. 23. so that they who liue in drunkennesse, are dead in their sinnes, they liue not to God as being his children, see­ing they are destitute of his spirit; but they liue to Satan, Rom. 8.14. the world, and the lusts of their owne flesh, and remaine their vassals vnto whom they doe faithfull seruice. Rom. 6.16.

Neither are they in Iesus Christ, seeing they walke not af­ter the spirit, but after the flesh; they haue not as yet put on Christ, seeing they haue not put off drunkennesse, for he will not be our garment wherein being clothed, we may appeare glorious and righteons in Gods sight, before we cast away from vs the filthie ragges of the flesh; and therefore the A­postle teacheth vs, first to giue a finall farewell to gluttonie and drunkennesse, chambering and wantonnes, strife and enuying, casting them from vs as polluted ragges, which are not worth our wearing, and then to take vnto vs Iesus Christ, and put him on as our wedding garment with the hand of faith. Rom. 13.13 14. Rom. 13.13.14.

Secondly, as this drunkennesse quencheth the spirit, §. Sect. 11. Drunkennesse quencheth the gifts of the spirit. so it choaketh the gifts thereof; and therefore the Apostle teach­eth vs, that there must be an emptinesse of wine, before there can be a fulnes of the spirit, Eph. 5.18. Be not drunke with wine wherein there is excesse, but be fulfilled with the spirit. Eph. 5.18. For the holy Ghost scorneth to be an inmate, where drunkennesse is the inhabitant, and if we make our bodies with much drin­king to become wine caskes, the Lord wil neuer thinke them fit vessels to receiue his spirit, which is the water of life, nei­ther will this wine of the flesh, Ioh. 7.38.39. Basil mag. Serm. 2. de ieiunio. and water of the spirit be euer mingled. To this purpose one saith: Ebrietas dominum non re­cipit, spiritum Sanctum expellit, vt fumus apes abigit, sic spiri­tuales gratias crapula reijcit: Drunkēnes neither receiueth the Lord, nor retaineth his spirit, but as smoake driueth away Bees, so it expelleth spirituall gifts. Another maketh this si­militude. Our bodies (saith he) are earthie; now as by too much raine the earth is resolued into durt and made vnfit for tillage; so our bodies being ouer moistned with excessiue drinking, August. de vitan. ebriet. Serm. 231. are al­together vnfitted for the spirituall tillage, and so can bring forth [Page 100]no good fruites of holinesse and righteousnesse. Yea rather being turned into boggs and marishes, they are fit to breed nothing in them but vglie serpents, froggs, and vermine: that is, all manner of abominable sinnes and lothsome wickednesse.

Thirdly, §. Sect. 12. Drunkennesse strengtheneth the flesh and the lusts thereof. as drunkennesse weakeneth the spirit and the gifts thereof; so it strengtheneth the flesh and the lusts there­of. Now we know that the flesh, and fleshly lusts are our mortall enemies, which continually fight against our soules, as it is 1. Pet. 2.11. so that the victorie of the flesh is the Chri­stians ouerthrow, 1. Pet. 2.11. and the welfare thereof his destruction. What follie therefore it it to arme our enemie against our selues, and to put in his hand a sword which will pearce our owne hearts? What madnesse is it when the enemie is readie to giue a sharpe assault, to pull downe the walls of our owne citie, and to lay open large breaches whereat he may make a free entrance? And yet this follie doe these men commit, who pamper the bellie and addict themselues to this sensu­all voluptuousnesse, as the wise man plainly sheweth, Prou. 25.28. Pro. 25.28. A man that refraineth not his appetite, is like a Citie which is broken downe and without walles. Yea euen the Hea­then man Crates, discerned this by the light of nature: for seeing a young man growne fat and pursie, with pampering his bellie, he cried out vnto him, O miser, aesine aduersus te­ipsum carcerem munire: O wretch, leaue off to strengthen thy prison against thy selfe. But this follie will appeare to bee so much greater, if we further consider our owne weakenesse, and the strength of our enemie; for if he be so mightie that we hardly obtaine the victorie when we are armed at all points with the Christian armour, and haue done our best indeuour to weaken him by withdrawing his foode, and munition, by fasting and watchfulnesse; what can we expect but a shamefull ouerthrow, when wee haue not onely dis­armed our selues of the spirituall armour, and so are left na­ked, but also haue hartned our enemie with store of foode, and armed him at all points against our selues? A notable ex­ample hereof we haue in Lot, who though he stoutly fought the Lords battailes against the wicked worldlings, and re­ceiued not so much as a foile; yet when he had pampered his [Page 101]owne flesh with drunkennesse, and so strengthened his ene­mie against himselfe, he receiued a shamefull ouerthrow. And this Origen obserued: Ebrietas decipit quem sodoma non dece­pit: Orig. Hom. 5. in Genes. Drunkennesse (saith he) deceiued him whom all Sodome could not deceiue.

The last spirituall euill which the drunkard bringeth vpon himselfe, is finall impenitencie; §. Sect. 13. Drunkennesse is vsually ac­companied with finall im­penitencie. for they who addict them­selues to this vice, doe finde it so sweete and pleasing to the flesh, that they are loth to part with it, and by long custome they turne delight into necessitie, and bring vpon themselues such an vnsatiable thirst, that they will as willingly leaue to liue, as leaue their excessiue drinking; and howsoeuer the manifold mischiefes into which they plunge themselues, serue as so manie forcible arguments to disswade them from this vice, yet against all rules of reason, they hold fast their conclusion, that come what come may, they will not leaue their drunkennes. And this commeth to passe, partly because they are so bewitched with their sinne, and so lulled asleepe with their sensuall pleasures, that they neither regard Gods word, nor yet his workes, whereby he calleth them to re­pentance. So the Prophet Esay saith of the drunkards of Isra­el, that they continued in drinking from morning to night, and they had the harpe and the viole, the timbrill and the pipe, and wine in their feasts; but they regarded not the worke of the Lord, neither considered the workes of his hands, Esa. 5.11.12. Esa. 5.11.12. And partly because they are desperately resolued to continue in their course, notwithstanding they plainly discerne the in­numerable euils which they bring vpon themselues. And this the wise man, in most liuely manner expresseth, Prou. 23.35. Pro. 23.35. They haue strucken me, will the drunkard saie, but I was not sicke; they hane beaten me, but I knew it not when I awoke, therefore I will seeke it yet still. So the drunkards incourage one a­nother in their drunkennesse. Esa. 56.12. Esa. 56.12. Come I will bring wine, and we will fill our selues with strong drinke, and to mor­row shall be as this day, and much more abundant. By all which it plainely appeareth, August. de vitan. ebriet. that the drunkard of all other sinnes is most hardly reclaimed from his vice; in regard wherof Au­stine compareth drunkennes to the pit of hell, into which [Page 102]when a man is once fallen, there is no redemption. The con­sideration whereof should make all Christians to abhorre and flee from this vice, seeing finall impenitencie most com­monly accompanieth it, which is the greatest euill that is in­cident to man in this life, in that it is a certaine fore-runner of eternall condemnation.

CHAP. VI. That drunkennesse is the cause of many other sins.

ANd thus haue I shewed that drunkennesse is in all respects sinfull. §. Sect. 1. Drunkennesse is the cause of other sinnes. But as it is a sinne in it selfe, so also it is the cause of other sinnes: for when Satan by the helpe of drunkennesse hath stol­len away the heart, depriued men of the vse of reason, and put out the eyes of their vnderstanding, then can he leade them as it were blindfold into all manner of sin, and make them his readie vassals to act and perpetrate any wic­kednesse.

But that wee may descend from generals wee will insist in some particular sins, 1. It is the cause of vaine bab­ling. vnto which drunkennesse maketh men most prone. As first the sinnes of the tongue: for as it is true of all euill tongues, which S. Iames speaketh, so it is most tru­ly verified of the tongue of drunkards; namely, that it is a fire, yea a world of wickednesse, which defileth the whole bodie, and setteth on fire the course of nature, Iam. 3.6.7.8.9. and is set on fire of hell, an vnruly euill which cannot bee tamed, full of deadly poison; wherewith they blesse God and curse men at the same time, &c. Iam. 3.6.7.8.9. For they who are addicted to this vice, they abound not onely in vaine and idle talke, but also in foolish and ridiculous babling, whereby they some out their owne shame, and plainly prooue vnto all the hearers, that the hid­den fountaine of their hearts is full of deadly poyson and stinking corruption, by those loathsome streames which issue from their mouthes. Neither are they sparing in these spee­ches, but excessiuely frequent, and irksomely clamorous; the wine being to their tongues as a strong gale of winde to the [Page 103]windmill saile, which whirleth it about in a continuall mo­tion. And hence it is the idoll Bacchus was called Liber pater, Plutarch. symb. prob. lib. 1. prob. 1. because he setteth the tongue at libertie to runne at randome without intermission, vntill excessiue abundance put it to si­lence. So that it is a most difficult thing to bee prodigall in drinking, and niggardly in speaking: and therefore Bias thought it a sufficient argument to approue his wisedome, Plutarch. de Garrul. tom. 2. in that he could ioyne these two together which are in nature so dissonant: for being at a banquet taxed of follie, by a vaine babler, because hee said nothing whilest others talked; an­swered, that euen this reason was sufficient to acquit him of the imputation of follie; for what foole, I pray you (said hee) can be silent in the middest of his cups? So diuers Philoso­phers meeting with the Kings Ambassadours at a feast in A­thens, euery one to commend his wisedome vttered some memorable sentences which might bee related to the King, only Zeno continued silent; the which when the Ambassa­dours obserued, they demanded of him what they should re­port from him vnto the King. Nothing (answered Zeno) but this, that there is an old man at Athens who in the abun­dance of wine can keepe silence.

So that it is a difficult thing to obserue any moderation in vaine talking, where there is immoderate drinking: The reason why drunkards are commonly vain bablers. of which this reason is rendred; that the drunkard loueth to heare himselfe speake, because then aboue all other times he hath an ouerweening conceit of his owne wisedome; neither is a man so apt to abuse his owne iudgement about any other selfe excellencie, namely, to thinke that hee is more noble, rich, or beautifull, then the truth is, as in this opinion, that he excelleth all in wisedome. Plato apud Plutarch. Sym­pos. lib. 7. And hence it is that some thinke wine was called [...], quasi [...]; because it maketh those that drinke it to thinke themselues wise. Vnto which may bee adioyned another reason, namely, that they are plentifull in discoursing, to the end they may shew, that howsoeuer they haue drunke largely, yet they are not ouertaken with drinke, seeing they haue still the vse of their vnderstanding, memorie, and speech, and so often times [Page 104]whilest they labour to hide their drunkennesse, they plainlie discouer it by their much babling.

But as drunkennesse is the cause of much idle and vaine talking, §. Sect. 2. 2. It is the cause of wic­ked talking. so also of much leaud and wicked talking: for as the drunkards heart is inflamed with wine, so is his tongue set on fire by hell, flaming out as it were the stinking sulphure of wicked and vngratious speeches. If he be wantonly disposed, then he vttereth nothing but ribauldrie and obscene filthi­nesse, which will make chast eares to glow as much with heate, as his face with wine: for when by much drinking the heart is inflamed with lust, it can no more be hid then fire in the bosome, but smoketh out in ribauld speeches and filthie communication. But if choller haue the predominance in this drunken subiect, then doth it shew it selfe in raging, rai­ling, and reuiling speeches, so as there is no mans credit which they are not readie to impeach; no sex, state or condi­tion whom they doe not loade with their opprobries; no sanctuarie so safe which can priuiledge a mans name from the violent furie of their slanderous tongues. Yea, and as though it were not impietie enough to be at defiance with the whole earth, they doe make warre also against heauen, and belch out blasphemies against their Creator, swearing and forswearing themselues vpon euery vaine occasion, and renting peecemeale the sacred person of our Sauiour, as though this were the fittest meanes to shew their furious choller against men, by despiting God himselfe.

Neither is this vice of drunkennesse onely fruitfull in foo­lish and wicked words, § Sect. 3. Drunkennesse discouereth other sins. but also in actions sutable to their speeches: for then they shew themselues most odiouslie wic­ked, both because they discouer that nakednesse of vice, which at other times they hide, and also runne into new out­rages which are the vsuall companions of this sin. For there is almost no vice which drunkennesse doth not both intend and increase, and also lay open and manifest; for where as shamefastnesse, at other times maketh men refraine from their beloued vices, Sen. epist. 83. or at least to hide and disguise them, drunkennesse banishing all shame and modestie, doth lay [Page 105]vice open to the publike view, so that then especially the proud man is most insolent and arrogant; the lasciuious man most wanton and filthie; the cholericke man most furious and outragious, hauing no respect of person, nor regard of any presence.

And as it doth discouer old vices, § Sect. 4. Drunkennesse causeth men to fall into other sinnes. Hier. epist. ad Ocean. so it causeth men to fall into new sinnes; for not onely it maketh them ridiculous in all their behauiour, and exposeth them to the scorne and derision of all the beholders; but also more then barbarous­ly vnciuill, and heathenishly wicked. Whilest Noah was ouertaken with this vice, he shewed his nakednesse, and laied himselfe open to be derided of his owne wicked sonne, discouering those secrets of nature, in one houres drunken­nes, which sixe hundred yeares sobernesse had kept couered and hid; and this which was once done by Noah in his first and last drunkennesse, is common and vsuall with those who accustome themselues to this vice; for that which a modest man shameth to doe in a secret chamber, they impudently act in the open streets. In which respect it is truely verified of those who first fal into this vice, Epist. 83. which Seneca generally spea­keth of all drunkards: Multa ebrij faciunt quibus sobrij eru­bescunt: Drunkards (saith he) doe many things in the time of their drunkennesse, of which they are ashamed when they are sober, howsoeuer long custome hardeneth the face, and maketh men voide of all shame. Pythagoras apud Plutarch. lib. contra Stoicos. So that if there were no o­ther reason to withdraw any ingenuous nature from this vice, this were sufficient, if when he is sober he would call to minde what hee hath said and done in the time of his drunkennesse.

But as this vice of drunkennesse doth cast a man headlong into vnhonest actions, and barbarous inciuilitie; §. Sect. 5. Drunkennesse, the cause of murther. so into all manner of horrible sinnes and outragious wickednesse, and especially into those two hainous crimes of murther and a­dulterie. For when the heart boileth with vnnaturall heate, and the head is depriued of the vse of natural reason and vn­derstanding, then choler supplying the place of wisedome, men are apt to entertaine discord and contention, and when they haue skirmished a while with words, all parties being [Page 106]as readie to offer iniuries as impatient to beare anie requitall of wrongs, they come at length to downe right blowes, e­uerie thing which commeth next to hand seruing as instru­ments of their wrath; their cups which whilest they were sober, carried from one to another pledges of their loue, in their drunken rage are dashed against one anothers faces; their weapons which in their sober moode were vsed to de­fend themselues from their enemies, are now thrust into the breast of their dearest friends; and whilest this fit lasteth, they labour to murther those whom at other times they would de­fend from wrong with the hazard of their owne liues. A no­table example whereof we haue in Alexander, who in his drunkennesse murthered his deare friend Clytus, the which horrible fact he so much detested when hee was sober, that in reuenge thereof he would haue murthered himselfe. This fruite of drunkennesse Salomon setteth downe, Prou. 20.1. Wine is a mocker, Pro. 20.1. and 23.29. and strong drinke is raging. And Pro. 23.29. To whom is woe? to whom is sorrow? to whom is strife? to whom is babling? to whom are wounds without cause? &c. Euen to thē that tarrie long at the wine, to them that goe and seeke mixt wine? that is, who drinke more for wantonnesse then for thirst. To this purpose one saith, that the wine 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 [Page 107]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 Ʋriah, although without like successe, 2. Sam. 11.13. the Lord cros­sing his designes with his ouerruling prouidence; for when he desired that Ʋriah 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 [Page 108]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; [Page 109]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 they become notable meanes for the strengthening of the bodie, and preseruing health; so when they are immode­rately vsed, & vngratefully abused to the dishonour of Gods name, he layeth his heauie curse vpon them, and so they in­feeble the bodie, and bring innumerable sorts of sicknesses and diseases.

Yea the Lord punisheth this sinne, not onely with sick­nesse, §. Sect. 5. Drunkennesse is punished with death. but also with death it selfe, and not such deaths alone which waite vpon drunkennesse, as being necessarie effects of this cause, of which I haue alreadie spoken, but also such as are more violent and vnnaturall. Thus the Lord caused Ela to perish in his drunkennesse, by the hands of his owne ser­uants, 1. Kin. 16.9. 1. King. 16.9. And thus the Lord threatneth the Baby­lonians that he would giue them ouer to the sinne of drun­kennesse, whereby they should fall into a perpetuall sleepe, euen the sleepe of death, out of which they should neuer a­wake, Ier. 51.39. Ier. 51.39. The which punishment was accordingly [Page 110]inflicted both vpon the Prince and people: for whilest Bel­shazzar was feasting and drinking amongst his thousand Princes, the Lord by a hand writing vpon the wall passed the sentence of death and destruction against him, the which was executed the same night by Darius and the Medes and Persians, who came vpon them in the time of their feasting and drunkennesse, killing the King, and surprizing the citie, and with it the whole Monarchie, Dan. 5.2.30. as appeareth Daniel 5.2.30.

But as the drunkard is punished in his bodie, §. Sect. 6. The drunkard is punished in his soule. 1. By losing the vse of reason. so also in his soule: for first the Lord doth infatuate them, and depriueth them of the vse of reason, and vnderstanding, and that most iustly: for when they will not be ruled by reason, which the Lord hath appointed as their soueraigne, and as viceroy next vnder himselfe in the little common wealth of mans bodie, he taketh away from them their naturall and lawfull King, and subiecteth them to the tyrannicall gouernment of their filthie and vnrulie lusts. For what should they doe with rea­son who will not vse it? and why should they haue the vn­derstanding of men, who demeane themselues worse then the brutish creatures?

Secondly, § Sect. 7. 2. VVith hard­nes heart of & finall impeni­tencie. the Lord giueth the drunkards ouer to hardnes of heart, securitie, and finall impenitencie, as hath been she­wed: for as excessiue drinking bringeth a dead sleepe vpon the bodie, so also a spirituall lethargie vpon the soule, which so stoppeth the eares, and taketh away the vnderstanding, that they can neither heare the stil melodious sound of Gods mercies, nor yet the thundring noise of Gods fearfull threat­nings and heauie iudgements calling them to repentance: but as they are not allured by the one, so they are no whit ter­rified with the other, but continue still in this dead sleepe of sinne, till they are awakened by the voice of the Archangell, and summoned to iudgement. So that their wine to them is no better then bewitching and deadly potions, whereby the great Magician Satan keepeth them in a perpetuall sleepe of sinne, and their drunkennes serueth as a swift chariot, which with headlong speed carrieth them into hell. §. Sect. 8.

And these are the punishments which are inflicted vpon [Page 111]drunkards in this life; Drunkennesse is punished in the life to come with the losse of heauen and with the tor­ments of hell. the which howsoeuer they are feare­full and terrible, yet are they farre more light and easie, then those which are reserued for them in the life to come; for they shall be cast out of Gods presence, and excluded out of his kingdome, where is fulnes of ioy for euermore; as the word of God plainly telleth vs, 1. Cor. 6.10. Gal. 5.21. And yet this is but one halfe of their miserie: 1. Cor. 6.10. Gal. 5.21. for being summo­ned to appeare before Gods iudgement seate, and not being able to answere one word for their mispending of Gods ta­lents, and the abusing of his creatures, nor for their fearefull dishonouring of his holie name, not only by their drunken­nesse, but also by their horrible blasphemies, cursings, rai­lings, ribauldrie, and all other their hainous sinnes, before spoken of, they shall be cast into vtter darknesse, and haue their portion in the lake which burneth with fire and brim­stone. The serious consideration whereof may serue in stead of tenne thousand forcible arguments to restraine all men from this sinne. For what then will their passed pleasures profit them, when as they are to bee punished with eternall torments? What ioy shall they haue in remembring their former good fellowship and merrie companie, when as now they shall haue no other companie, but the wicked fiends and damned spirits? What will it auaile them to haue pleased their taste and delighted their appetite, with their delicious drinkes and choisest wines, when being in torment in hell fire, there shall not bee granted vnto them so much as a drop of cold water to coole their heate? Luk. 16. What will then their cups of pleasure profit them, when as they must drinke the cup of Gods fierce wrath, and sup vp the dregs thereof euen to the very bottome?

CHAP. VIII. The causes why drunkards continue in their sin.

ANd yet such is the follie of voluptuous men, §. Sect. 1. The sottish folly of drunkards. that how­soeuer all these euils do accompanie this vice of drun­kennesse both temporall and eternall, yet they will not be reclaimed from it; the which follie is so much the greater, [Page 112]in that they wilfully incurre all these mischiefes, for the nou­rishing of a sinne, that hath not in it so much as any respect of worldly good; for it is not accompanied with honour and credit, but with shame and reproch; it doth not bring with it profit and riches, but losse and pouertie; neither can there be any pleasure in the vice it selfe: for what more delight can a man take to drinke when hee doth not thirst, then to eate when he is not hungrie? to continue still carousing when al­readie he hath drunke too much, then presently after a great feast to fall to eating againe vpon a surfetted and full sto­macke? but onely that by long custome they haue brought themselues to an habite, and turned superfluitie into necessi­tie: so that as those who loade themselues with clothes, are apt to take cold if they leaue off any one garment, though the one halfe were sufficient to preserue their bodies in natu­rall heate and strength, if they were so accustomed; so these drunkards by long vse haue brought vpon themselues such a necessitie of drinking, that their dropsie desire is neuer satis­fied, nor their insatiable thirst quenched, vnlesse they be con­tinually bibbing.

So that a man might well wonder not only that any Chri­stian, §. Sect. 2. The causes why men continue in this beastly vice. but that a meere worldling should be allured to conti­nue in this vice, there being no respect of worldly good to intice him. But the cause hereof is, that either men against reason and nature are drawne into this vice, through the vn­resistable violence of bad companie, or through their owne wanton voluptuousnes, which maketh them slaues to their filthie lusts; and then howsoeuer there was no reason why they should wilfully subiect themselues to this bondage, when they were at libertie, yet when they are once inthral­led, there are causes enow to keepe them in subiection: nei­ther is it a hard matter to keepe him in safe custodie, who is alreadie bound in strong chaines.

Now these causes are principally three: §. Sect. 3. 1. Sottishnes the cause of drunkennes. first, because those who are addicted to this vice are so infatuated and besotted, that they neuer enter into any consideration of their estate; but as they are senselesse in feeling present miseries, so they are securely carelesse in foreseeing or auoiding future euils; [Page 113]like filthie swine feeding greedily on such things as please the appetite, neuer considering that they doe but fat them­selues for the shambles and slaughter.

Secondly, because such is their infidelity, §. Sect. 4. The second cause is infi­delitie. that though they heare these things, yet they beleeue thē not, and being cōui­cted, they are not perswaded: otherwise it is impossible that reasonable creatures should bee subiect to such brutish folly, as to nourish a needlesse and fruitlesse vice, which is accom­panied with so innumerable mischiefs. If but a cōmon friend doe warne vs not to drinke in such a cup, because it is mixt with deadly poison; though the cup were of gold, and the drinke most delicious, yet who would taste it? If a faithfull Physition should forbid vs to feede on such or such a dish, as­suring vs vpon his approued knowledge and certaine expe­rience, that if wee eate of it wee shall either lose our wits, or fall into grieuous diseases, or indanger life it selfe; what man is so sensuall in his appetite, that would bee perswaded for companie sake, or to please his pallet, to feede vpon it? But the Lord who is a friend of friends, and a Physition of skill and faithfulnes without compare, hath forewarned vs to a­uoide excessiue drinking, because it will bring vpon vs in­numerable euils, both in our bodies and soules, temporall and spirituall, in this life and the life to come; and hath plainly told vs, that howsoeuer these are sweete potions in the going downe, yet we shall finde them to be deadly poisons in ope­ration; and notwithstanding all this, few are reclaimed from this vice, and that because howsoeuer they giue him the hea­ring, yet in truth they beleeue him not.

Lastly, §. Sect. 5. The third cause is their vaine excuses. they continue in this vice because they haue some figge-leaues of vaine excuses, whereby they indeuour to hide the vglie filthinesse of their sinne; partly defending it as being tollerable, and partly extenuating and excusing it, as being light and veniall. The 1. excuse, because they are not ouer­come vvith drinke though they drinke much. First they thinke themselues suffi­ciently cleared from the sinne of drunkennesse, and acquit­ted of the punishment, because howsoeuer they drinke abun­dantly, yet such is the strength of their braine, that they are able to beare it without anie great distemperature, and re­taine still the vse of their reason, memorie, and all their other [Page 114]faculties as at other times. But such are to know, that not onely drinking vnto drunkennesse, is condemned by Gods word; but also excessiue and immoderate drinking, when as men sit much at the wine, and take their chiefe delight in tipling, yea it is a sinne more hainous before God, then mo­derate drunkennesse, when as men drinking sparingly, are yet ouertaken at vnawares, through the weakenesse and in­firmitie of their braine; for they sinne sometimes vnaduised­ly, and in some sort against their will, but the other continue in their vice vpon a deliberate purpose, voluntarilie and wil­fully; they through weakenesse of nature, these for want of grace. And therefore the Lord rangeth them with com­mon drunkards, Esa. 5.22. and denounceth against them the like feare­full woe. Esa. 5.22. Woe vnto them that are mightie to drinke wine, and to them that are strang to powre in strong drinke. So the Apostle Peter reckoning vp the lusts of the Gentiles, num­breth amongst them, not onely drunkennesse, but also ex­cessiue drinkings, 1. Pet. 4.3. 1 Pet. 4.3. And those Princes are condem­ned, who drinke not for thirst, Propter com­potationem. Eccl. 10.17. or for strēgth & nourishment, but for drinkes sake; that is, because they take pleasure and delight in immoderate drinking. Eccles. 10.17.

But howsoeuer the spirit of God thus condemneth it, §. Sect. 6. VVorldly men glorie in their much drin­king. yet worldly men who would be accounted Christians, are so farre from censuring it as a vice, that they thinke it an excel­lent propertie, and a singular ornament, whereby they grace themselues, when as they can drinke more then two or three, and yet beare it away, and being on the bench of good fel­lowship are able to get the victorie in quaffing, and drinke the rest of their companie vnder the table: but what excel­lencie is in this qualitie, Plutarch in Demosth. 2. Aristip. apud Laert. lib. 2. cap. 8. to sucke in much drinke, which (as Demosthenes said of King Philip) is common to them with a sponge? what great exploit doe they in drinking more then others, seeing a horse, or mule can drinke more then they? what matter of boasting haue they, that their stomackes will beare and hold more wine then the rest of the companie, seeing (as Seneca saith) in this the wine caske farre excelleth them? Epist. 83. what great conquest haue they got, when in excessiue drinking they haue ouercome all their companions; seeing [Page 115]in conquering they are ouercome, and are shamefully foiled and ouerthrowne by Satan their chiefe enemie, whilst they triumph in a drunken victorie ouer their friends? And there­fore let not these men for want of vertue boast of their vices, wherein they shall but fome out their owne shame, and dis­couer their naked filthines; for whilest they thus bragge of their naturall strength, they plainely shew their spirituall weakenesse; and whilest they vaunt of these drunken con­quests, they cleerely prooue that they are no better but the diuels captiues.

Secondly, they iustifie their wickednesse, § Sect. 7. The second ex­cuse, that wine is giuen for the vse of man. by alleaging for themselues, that God hath giuen the grape and wine for the vse of man: and that not onely for his necessitie, but also for delight, that by more liberall drinking hee may haue a mer­rie heart. To which I answere, that howsoeuer this prooueth the lawfull vse of wine ioyned with sobrietie and moderati­on, yet it serueth nothing to approoue the abuse in excesse and drunkennesse, nay rather the contrarie from hence may be concluded; for it was giuen to make the pensiue merrie, and the sorrowfull glad, and not to make those who are al­readie merrie, mad and franticke. It was giuen to cheere the heart, and not to oppresse it; to comfort the stomacke, and not to loade and glut it; to worke in vs such a spirituall ioy, as should intice vs to praise Gods name in the fruition of his gifts, of which our Prophet Hosea speaketh, Cap. 2.15. and not such a worldly and carnall ioy, as sheweth it selfe in filthie ribauldrie, and impious blasphemies. In a word, the Lord doth bestow vpon vs, not onely the competent wages of sufficiēcie, but also the extraordinarie vailes of plentie and abundance, that thereby we may be incouraged to performe vnto him more faithfull and cheerefull seruice, and not that through our abusing them to excesse, we should disable our selues for all good duties, and be well fitted for the seruice of the diuell.

Lastly, they alleage for the defence of their drunkennesse, §. Sect. 8. The 3. excuse, that they vse drunkennesse for Physicke. that they vse it not for any delight which they take in drin­king, but as the best remedie prescribed by the learned Phy­sition for the curing of some dangerous diseases, to which [Page 116]they are subiect. To which I answere, that if it be accounted a sottish follie to staunch the bleeding of the finger, by woun­ding of the heart, then much more to cure the bodie by de­stroying of the soule; for if drunkennesse be a sinne (as all men confesse) and if the wages of sinne be death eternall, of soule and bodie, Rom. 6.23. as the Apostle teacheth vs, Rom. 6.23. If finally it make all men who commit it, Deut. 27.26. liable to Gods feare­full curse denounced in his law, Deut. 27.26. then what mad­nesse is it, wilfully and presumptuously to rush into sinne, which is accompanied with eternal destruction of bodie and soule, for the recouerie of our bodilie health; to hazard the fee-simple of our euerlasting patrimonie, for the reparing of our earthlie tabernacles, yea the prison of our soules, and to venter the losse of eternall happinesse in Gods kingdome, for the prolonging of our miserable pilgrimage in this wret­ched world. Besides, the Lord hath ordained manie soue­raigne meanes and remedies of lawful Physicke, vpon the vse whereof we may much more assuredly expect Gods blessing, for our recouerie, then vpon this euill and sinfull meanes, which he hath branded with his curse. And therefore when the Physitians receipt is contrarie to the prescript of Gods word, let vs reiect it as sent from hell; and as one saith, Cum turpis est medicma sanari pudeat: Let vs rather die of an honest disease, then preserue life by a dishonest medicine.

Others there are, §. Sect. 9. The fourth ex­cuse, that they are drawne into this sinne by bad com­panie. who not being so impudent as to defend their drunkennesse as lawfull, doe yet extenuate and excuse it as light and veniall. And first they say, that for themselues they haue no liking of this vice, but onely are drawne into it somtimes by reason of their companie. To which I answere, that that is a bad fellowship which brings vs into a league with vice, and makes vs to set vertue at vtter defiance; that is a wicked knot of friendship which ties vs both to the euil of sinne, and the euill of punishment, and it will prooue but a sottish dotage in the end, if rather then wee will part with wicked companions, we will in foolish kindnes accompanie them into hell. If therefore our companions delight in sin, let not vs delight in them, but flee their societie as being the diuels aduocates to solicite vs vnto wickednesse; and let vs [Page 117]take heede lest whilest wee labour to maintaine friendship with men, we doe not proclaime enmitie against God. They are but bad seruants who will keepe companie with their masters enemies, and ioyne with them in their leaud courses, especially after he hath seriouslie warned them to forsake it; but wee professe our selues the seruants of God, and hee hath straitly charged vs to leaue the fellowship of wicked world­lings, and especially of such as liue in drunkennesse, because their fellowship will corrupt vs and allure vs by their exam­ple and inticements, to the committing of the same sinnes. Thus the wise Salomon chargeth vs from God, that we should not keepe companie with drunkards and gluttons, Prou. 23.20. Pro. 23.20. So the Apostle inioyneth vs that we should not haue any fel­lowship, nor so much as eate with a drunkard, 1. Cor. 5.11: 1. Cor. 5.11. and that we should haue no fellowship with these vnfruitfull workes of darkenesse; or if vnwittingly and vnwillingly we be thrust into any such societie, wee must not imitate but re­prooue them. Eph. 5.11. Eph. 5.11.

Secondly, they alleage for their excuse, §. Sect. 10. The fifth ex­cuse, that it is the custome of the countrie. that this excessiue drinking is the vsuall custome of the countrie, and the com­mon practise of the people where they dwell; and therefore they are the rather to be excused, if they behaue themselues like other men, seeing singularitie would make them odious, and bring them to contempt. To which I answere, that cu­stome, not grounded vpon either reason or religion, is the worst kinde of barbarous tyrannie, that a common fashion dissonant from Gods word is no better then a common sin, which bringeth vpon whole nations vniuersall iudgements; and therefore we must not ioyne with them in their sinnes, if we would be disioyned from them in their punishments. That as communitie commendeth that which is good, so it aggrauateth that which is euill; that Christians must not liue by prophane examples, but by Gods holy precepts; that we are expresly charged by God not to follow a multitude to doe euill, Exod. 23.2. Exod. 23.2. That we must not fashion our selues like vnto the world, but labour to finde out Gods will, that wee may conforme our liues thereunto, Rom. 12.2. Rom. 12.2. That if we will needs liue by example, we must propound for our imitation those [Page 118]who are most godlie and religious, and not those who are most in number. For it is better being with Noah alone in the Arke, then to bee in the flourishing assemblies of wicked worldlings; to ioyne with righteous Lot, then with all So­dome; to bee in the small number of Christs little flocke which are to be saued, then in the numerous heards of goats, which are destinated to destruction.

Lastly, §. Sect. 11.6. Excuse taken from the ex­ample of holie men. they extenuate their vice of drunkennesse, as not deseruing the censure of an hainous sinne, seeing the holy Patriarches Noah and Lot fell into it. But by the same reason they might as well conclude, that murther and adulterie are but small and veniall sinnes, because holie Dauid committed them, and that it is but a light offence to denie and forsweare Christ our Sauiour, because Peter the Apostle was ouerta­ken with it. Yea in truth they may thus excuse idolatrie, blas­phemie, pride, couetousnes, & al other hainous wickednes, seeing the dearest children of God are not priuiledged from them, nor any other pardonable sin: but onely from the cōti­nuing and liuing in them. Againe, these faithfull seruants of God, did not often fall into this sin of drunkennes, for Noah fell into it but once, and that as it seemeth vpon ignorance, because hee did not know the propertie and operation of wine, the vse whereof himselfe inuented; whereby hee was also the more easilie ouertaken, as being ouerioyed when he tasted such excellent fruites of his owne labours. And Lot was but twice ouertaken, and that by the allurement of his owne daughters, to which he was more apt to giue eare, be­cause their hearts being oppressed with griefe for the de­struction of Sodome, the losse of his goods, and suddaine death of his wife, he tooke more libertie in the vse of these creatures for their comfort and refreshing. So that howsoe­uer these holy men were ouertaken once or twice with drun­kennesse, yet they were no drunkards; for we must put a difference betweene those who fall into this sinne through infirmitie, and those who make it their vsuall practise; and consequently, these examples serue no better for their excuse who liue and continue in this vice, then Peters once deny­ing of his master excuseth them, who make a totall and fi­nall [Page 119]apostasie from Christ and his true religion.

Againe, §. Sect. 12. Drunkards abuse the Scriptures. let these men know that they horribly abuse the Scriptures, when as they harten themselues in their sinnes by the example of the faithfull, who haue fallen into the like; for the spirit of God hath purposely recorded their slips, to shew humaine frailtie, that we may not rest vpon our owne strength, and Gods infinite mercies in pardoning these grosse offences of his seruants, that those, who through infir­mitie fall into the like sinnes, may not despaire of his good­nesse: but receiue some refreshing for their fainting soules. And finally, that wee may bee stirred vp with more care to watch ouer our owne hearts, and seeing their falles who haue gone before vs may turne aside from these slipperie pla­ces, or more warilie looke to our owne footing, lest we also slipping come to the like downe-falls. There is no Pilot in his right wits, when hee seeth sea-markes purposely set to giue warning of rockes, sands, and shelues, whereupon o­thers haue made shipwracke, will take occasion thereby to runne his ship vpon them, but rather will imploy all his care and skill that by auoiding them he may escape the same dan­ger; let vs therefore follow the like practise, and seeing these examples are recorded for our learning, that hee who thin­keth he doth stand, may take heede lest hee fall; 1. Cor. 10.12. let them not make vs more securely to goe forward in our sinnes, but ra­ther mooue vs to worke out our saluation with feare and trem­bling, as the Apostle exhorteth, Phil. 2.12. Phil. 2.12.

CHAP. IX. The greatnes of their sinne who purposely make others drunke.

ANd thus haue I not onely shewed the hainous­nes of this sinne of drunkennesse, §. Sect. 1. The greatnesse of this sinne who make others drunke on set purpose. but also haue pulled away from it such couerings of excuses, vnder which men labour to hide it, and so haue laid open the filthie nakednesse of this vice to the publike view, that those who are not addicted thereunto [Page 120]may the more detest it, and that those who haue been ouer­taken with it, may bee mooued seriously to repent for that which is past, and for the time to come constantly resolue to leaue and forsake it, as being to God odious, hurtfull and in­iurious to their neighbours, and to their owne bodies and soules most pernitious. Now for conclusion of this treatise we are briefly to shew, that as it is a great sinne to liue in this vice ones selfe, so it is no lesse grieuous in the sight of God to be guiltie of anothers drunkennesse. In which respect many in our daies fearfully offend, Some delight in others drun­kennesse. and that in a diuers manner; for some take delight to see others drunken, and make a sport and may-game of their neighbours sinne; as though it were fit matter to moue laughter, to see God dishonored, his name blasphemed, his creatures abused; and to behold our neigh­bours nakednesse, and as it were from a man transformed in­to a beast; yea in truth in a farre worse condition, both in re­spect of his present state, and future danger, in that he taketh a readie course to runne headlong into hell. It would bee ac­counted barbarous inhumanitie, for a man to laugh and de­light himselfe when hee beholdeth another running vpon his swords point, or casting himself downe from a high rock, or fallen into the fire; what therefore is it but horrible im­pietie to solace a mans selfe in anothers sinne, whereby hee is laid open to Gods fearefull iudgements, and indangered to suffer eternall torments in the fire of hell?

Others there are who doe not onely take pleasure in see­ing the drunkennesse of their neighbour, § Sect. 2. Some vse all meanes to help forward others in drunkennes. but also helpe him forward in this wicked course, and that both by alluring in­ticements, and also forcible constraint. They allure them by giuing them bad example, by drinking vnto them in shew of kindnes, requiring of them that by imitation they will re­turne a pledge of the like loue, by chalenging them to ex­presse their loue, and honourable respect to their absent friends, by drinking carouses to their health: and lastly, by liberall spending they care not how much, for the procuring store of the choisest wines, and most inticing drinkes: for vn­to such a height of wickednesse are men come in these our times, that though the wofull teares and pitifull complaints [Page 121]of their poore brethren, cannot wring from them one penie, for the reliefe of their extreme want, or so much as a peece of bread to satisfie their hunger and sustaine their liues; yet are they open handed and prodigally liberall, in spending their money to make their neighbours drunke, that so they may make themselues merrie in beholding their nakednesse. But this will make a fearfull reckoning at the day of iudgement, when God and their owne consciences shall accuse them of their gracelesse mispending y ^e Lords talents, by pinching the hungrie to pamper the full; by withholding drinke from the thirstie, to make others drunke with too great abundance; by denying a penie to the poore needie, vnlesse it bee squized out of them by authoritie; whereas they are willing prodi­gally to spend shillings and pounds in these wicked abuses, which tend to Gods dishonour, and the destruction of their neighbour.

But howsoeuer this is a high degree of sinne, §. Sect. 3. Some compell others to drun­kennesse. yet there are others in these wretched times, who climbe a step higher on this ladder of wickednesse. For taking pleasure to see o­thers drunke, they do not only allure them to take more then they should, but also force and 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 [Page 122]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 [Page 124]perishing wine before his precious blood, nor trample it vn­der our filthie feete by wallowing in this beastly sin. Let vs meditate on that vnion which is betweene Christ and vs, whereby we become members of his glorious bodie; and so shall we stand vpon our spirituall reputation, and be ashamed to dishonor our head, by drawing him as much as in vs lieth, into the communication of this swinish sinne. Let vs also consider, that our bodies are the temples of the holie Ghost, the which we shall exceedingly dishonour, if by drinking and swilling we make them to become like vnto wine-ves­sels. But if Gods manifold blessings, and great priuiledges which he hath vouchsafed vnto vs, will not mooue vs, yet there are other arguments which may constraine vs. As first, if we doe consider that the Lord beholdeth vs, when as in a brutish manner wee lie wallowing in this sinne; that hee is a iust Iudge, who will not let such grosse vices goe vnpuni­shed, that his fierce wrath is kindled with this sinne, and that it will blaze out in his fearefull iudgements, vnlesse wee pre­uent it by speedie repentance. Lastly, let vs alwaies haue in minde the last and terrible day of iudgement, when we shall be called to a reckoning, not onely for the shamefull abuse of Gods creatures, but also for al those vaine and leaud words and those wicked and prophane actions, which we haue com­mitted in the time of drunkennesse.

More especially that we may bee brought into a true ha­tred and detestation of this sinne, §. Sect. 2. The speciall meanes to preserue vs from the sin of drunkennesse. let vs set before vs in a ge­nerall view the hainousnes thereof, and the manifold euils and mischiefes which doe accompanie it, of which I haue al­readie spoken; as that it is a vice condemned by God and men, Christians and Infidels; that thereby wee grieuouslie offend God, by making our bellies our god, by vnfitting and disabling our selues for his seruice, by abusing his good crea­tures, which with a plentifull hand hee hath bestowed vpon vs, the necessarie vse whereof, many better then wee want; that thereby we sin in a high degree against our neighbours, generally, and particularly, against the whole Church and common-wealth, strangers, and familiar acquaintance, and most of all against their owne familie; that we hereby most [Page 125]grieuously sinne against our selues, by making vs vnfit for our callings, and for the performance of all good duties, by dis­gracing our profession, and bringing our selues into con­tempt, by making our selues the voluntarie slaues of this vice, by impouerishing our state, and bringing vpon vs want and beggerie; by infatuating our vnderstandings, and corrupting our wills and affections; by deforming, disabling, wea­kening, and destroying our bodies, and bringing our selues to vntimely death; by excluding our selues out of the num­ber of Christs members, and of those who are regenerate; by quenching the gifts of the spirit, and strengthening the flesh and the lusts thereof; by causing our soules to bee possessed with finall impenitencie, which is inseparably accompanied with eternall damnation. Let vs also remember, that as in it selfe it is most sinfull, so also it is a cause of other sinnes, and a fruitfull mother of all wickednesse: as of the manifold and horrible abuses of the tongue, of manie wicked and outra­gious actions, and particularly of those fearefull sinnes of murther and adulterie. Let vs also call to minde, that as it is the cause of sinne, so also of many heauie and grieuous pu­nishments; for it maketh a man liable to a fearefull woe, and Gods heauie curse; it subiecteth his name to infamie and re­proch, his state to beggerie, his bodie to diseases and imma­ture death, his soule to senselesse sottishnesse, and depriuing the whole man of the ioyes of heauen, entreth him into the possession of eternall hellish torments. All which being due­lie considered, may mooue any, who hath not onely any dram of religion, but euen any naturall reason, or but com­mon sense, to hate and abhorre, leaue and forsake this bru­tish sinne, which being odiously wicked in it selfe, is also the cause of so innumerable mischiefes. For if those who being diseased with the dropsie, will, when they are aduised by the wise and faithfull Physition, restraine their appetite, and refraine from much drinking, though by reason of their disease they are continually tormented with an insatiable thirst, and that onely to recouer bodilie health, and to pre­serue for a while their temporarie life, in the meane time hauing no assurance of attaining vnto their end with all this [Page 126]paines: then how much more should those who haue been formerly addicted to this sinne of drunkennesse bridle their appetite, and abstaine from excessiue drinking, although through their accustomable carousing they haue brought vpon themselues such a necessitie of drinking, that it is a tor­ment to forbeare: seeing so innumerable euils doe necessa­rilie accompanie it, both in this life, and in the life to come, which are much more earnestly to bee auoided then many deaths.

Lastly, § Sect. 3. The last means is to auoid the companie of drunkards. they who would willingly reclaime themselues from this vice of excessiue drinking, must carefully auoide the companie of drunkards. And vnto this the wise man per­swadeth vs, Prou. 23.20. Keepe not companie with drunkards, nor with gluttons. Prou. 23.20. And the Apostle chargeth vs, that if one who is a brother be charged to be a drunkard, we should not so much as eate with him, 1. Cor. 5.11. 1. Cor. 5.11. For if they still haunt this wicked societie, after they are recouered of this disease; they will easilie through this cōtagious fellowship be againe tainted, and fall into a fearefull relapse of their sinne; for they will not onely allure them by their example, but also draw them with the pretended bond of good fellowship; yea, vrge and prouoke them with challenges, to answere them in their carouses; and sometimes with vnkindnes ta­ken, and threats of reuenge if they doe refuse: and if all this will not mooue them to reenter into their old course, they will not sticke after an impudent and impious manner to gibe and scoffe at their new reformation, and to lay vpon them the imputation of too austere precisenesse, in that they will not follow the practise of their old companions. The which motiue, although it be of no true force in it selfe, yet is there no small strength ministred vnto it by our corrupti­ons, for the foiling and ouerthrowing of new conuerts; for howsoeuer the wicked are bold in sinne, and care not in what companie almost they act their impietie, if it bee not within danger of law; yet those who haue not receiued a great measure of grace, are bashfull and loth to bee seene in any vnaccustomed goodnesse; and as if it were some ble­mish vnto them, they are readie to blush if more then ordi­narie [Page 127]pietie be laid to their charge, or if wicked men doe ac­cuse them of being too religious.

And thus much I thought good to speake of the sinne of drunkennesse, §. Sect. 4. The conclusion of this treatise. both to perswade all men to abhorre this vice who are not ouertaken therwith, and to disswade those who haue defiled themselues by wallowing in this filthie puddle, from persisting in this brutish course. The Lord make that which hath been said effectuall to these ends; that wee may not only performe the duties of pietie towards him, and the duties of righteousnes towards our neighbours, but also the duties of temperance and sobrietie toward our selues; that so by our Christian liues and conuersation God may bee glo­rified, our brethren edified, and we more and more assured of our inheritance amongst Gods Saints in heauen, when as we liue as it becommeth his children and seruants here on earth. The which grace the God of grace and goodnes vouch­safe vnto vs for his Christs sake, to whom with the Father and the holy Spirit, be al praise and glorie now and for euer­more. Amen.

CHAP. I. The sins of the people indanger the Common-wealth.

AS when the great bodie of the Common-wealth is throughlie purged from the noisome dregs of sinne, §. Sect. 1. The sins of the people cause the land to vo­mit out her in­habitants. wherewith it is oppressed and surcharged, it sucketh plentifully, and as it were with a good appetite, Gods liberall gifts and bles­sings like wholesome food, the which it distributeth to all the particular members thereof, for their nourishment and preseruation: so contrariwise when these grosse humours of iniquitie and corruption do superabound, and are not purged either by the repentance of the offenders, or the due execution of iudgement, and inflicting of deser­ued punishment vpon those who stubbornly persist in their wickednesse; it hath no power or facultie to receiue Gods benefits, or to communicate them vnto the people for their sustenance and reliefe. Yea rather it waxing euery day more sicke, partly with the intolerable waight of sinne, and partly being depriued of the comfortable beames of Gods loue and fauour; like a sicke bodie ouerburthened with crude and corrupted humours it seeketh to ease it selfe; and because the [Page 129]people will by no meanes be cleansed from their sinne, the countrie laboureth to cleanse it selfe, both of it and them, and spueth out all his inhabitants, that together with them it may be disburthened of their corruptions.

Now amongst all other sinnes wherewith the land is de­filed, §. Sect. 2. Magistrates and Ministers must ioyne their forces in suppressing whoredome. and the stomacke of the common-wealth so surchar­ged, that it can no otherwise ease it selfe, but by vomiting out all the inhabitants, the sinnes of vncleannes doe hold the chiefe place. And therefore as it behooueth the Magistrates in zeale for Gods glorie, and in loue to their countrie, Leuit. 18.25.27.28. to draw out the sword of iustice for the punishment of these sinnes, that hereby they may preuent the sword of Gods vengeance, which otherwise will punish the whole land; and to purge the countrie, either by reforming the faultie, or in­flicting on them deserued punishment; so also it becommeth Gods faithfull Ministers to assist the sword of the Magistrate with the sword of the spirit; and as he restraineth them from these sinnes for feare of temporall punishment, so they are to labour that they may abstaine from them for conscience sake, euen then when as in respect of their close acting of their vn­cleannesse they are secured from all danger of the law.

In consideration whereof, §. Sect. 3. That our land is exceedingly defiled with whoredome. I thought it my dutie (being called to this function, and appointed by the Lord to bee a watchman to tell the people of their sinnes) to speake and write against these filthie vices of whoredome and vnclean­nes; and that the rather, because sinnes of this kind, in these latter times are exceedingly increased in this our countrie. And howsoeuer the grand sinckes and filthie sewers of the land, the common steues, which heretofore were to the shame of religion either licensed or tolerated, are now by the laudable care of our Magistrates taken away, so as our countrie is not so noysome through the confluence of the common filth, nor the vncleannesse so great an eyesore, be­cause it doth not as in former times lie open to publike view; yet the filthinesse of our people is not cleane purged with the cleare streames of true repentance; but rather the common sincke is deuided into many filthie channels which runne se­curely into priuate houses, and make euerie corner noysom [Page 130]and infectious, especially in the outparts and suburbs of our greatest cities. And though the common pest bee eased and emptied of these persons infected with y ^e contagious plague of vncleanesse, yet the danger is neuer the lesse, seeing they are not cured of their diseases, but onely remooued and scat­tered in the garden houses; where they lie hid from those onely which should reforme or punish them, and not from those who may be infected or corrupted by them: yea in truth the perill is hereby accidentally increased, because the contagion is dispersed into many places; into which many of our people vnwittingly resorting are infected at vna­wares, and fall into the secret ambushments of these filthie harlots when they least suspect any danger: and those who are ill disposed haue no lesse free accesse to these places, then they formerly had to the common stewes, and with lesse feare of shame, or note of infamie, because their haunt is now more secret and vnsuspected. So that these vnsauorie sinckes are onely stirred in, but not cleansed; and these corrupt hu­mours in the bodie of our State, are onely a little mooued, but not remooued and purged away.

And this commeth to passe, §. Sect. 4. The causes why whore­dome so a­boundeth. not onely because wee being in our owne natures too too corrupt, haue this corruption much increased by the example of forraine countries, into which our youth trauelling, learne their vices sooner then their language, and leauing the fragrant flowers of their ver­tues vntouched, doe beetle-like sucke in the dung of their corruptions; but also because the minds of our people con­tinue still somewhat sowred with the leauen of the popish doctrine and practise, which passe ouer these sinnes of vn­cleannes as being slips of youth, and but veniall faults of slight regard, which may be clensed and done away by au­ricular confession, and the vndergoing of some small pe­nance at the priests appointment, who is oftentimes more faulty and filthie then themselues. And to these we may adde the too great mildnes of our lawes, which impose ouer light punishments vpon these hainous sinnes; as the standing in a white sheete, or at most a few stripes with a whip, which notwithstanding is oftentimes not inflicted, partly through [Page 131]the carelesnes or conniuencie of Magistrates, and partly through the negligence or corruption of vnder officers; or else at least is turned from a personall punishment, which should be for the example of others, into a penall or purse mulct, which for the most part is conuerted to their owne vse who doe impose it.

And yet I will not denie that though wee haue many cor­ruptions in this kinde, both amongst the offenders, §. Sect. 5. The popish crew most culpable of this sin. and also the punishers; our State neuerthelesse is much better then it is in other places vnder the gouernment of the whore of Babylon, the Antichrist of Rome; where stewes are pub­likely erected and tollerated: for much better and more par­donable for the land it is, when sinne lurketh in secret cor­ners, then when it dare shew it selfe in the open streets, with­out feare or shame; when through carelesnes it is not seene, then when it is tollerated and impiouslie maintained, when it is not punished through negligence or corruption of some few, then when the whole State doth countenance it, and maketh it secure by giuing vnto it a patent of impunitie.

On the other side, §. Sect. 6. VVe are not to be excused though we be not so bad as the Papists. we must needs grant that our state is not yet sound, though we be not so desperately diseased; and that we are not in good case, when as wee bee not drenched and diued into the lowest bottom of sinne and condemnati­on: for in respect of the meanes which God hath long plen­tifully affoorded vs, wee ought to haue brought forth farre 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 [Page 132]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 [Page 133]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 [Page 134]to their holy shauelings: Si non casté, tamen cautè: If ye cannot liue chastly, yet commit your whoredome warily, is so stale and common, that it stinketh and annoieth all Chri­stendome.

And this is that cup of carnall fornications, §. Sect. 5. The extenua­ting and tolle­rating of forni­cation amongst the Papists much increa­seth the Popes kingdome. wherewith the great whore of Babylon allureth the Kings and inhabitants of the earth to drinke also of the cup of her spirituall whore­dome, and as it were the great drag-net, whereby she catch­eth and captiueth more in her idolatries and superstitions, then by almost any other meanes whatsoeuer. For euery car­nall man is ready and willing to imbrace that religion which fauoureth his sinne, and tolerateth his wickednesse, suffering him quietly to rest in it without trouble of minde or per­plexitie of conscience. And therefore when gracelesse men being giuen ouer to their vncleane lusts, doe resolue to liue in their filthie whoredomes; and whilest they professe our religion cannot so doe, with any peace of conscience or quiet of mind, because we teach according to Gods truth, that this sinne of whoredome is hainous in Gods sight, that hee who liueth in sinne is the seruant of sinne and child of death; that only he who leaueth and forsaketh his sinne findeth mercie; and that there can bee no true repentance, and consequently no pardon but where there is an vnfained hatred of sinne, a subduing and mortifying of the corruption, and a rising a­gaine to newnes of life: hence it is that they giue ouer the profession of our religion, as giuing vnto them no comfort whilest they continue in their wickednesse; and being resol­ued to runne on in their course of vncleannes, they adioyne themselues to the Church of Rome, where this sin of whore­dome findeth fauour and countenance both by their doctrine and practise; and themselues some securitie and comfort euen whilest they liue in their wickednes. For there no more is required of them in their repentance, but that they con­fesse their filthinesse to a more filthie priest, and shew for the present some contrition whilest they are in the habit of peni­tents, and make some slight satisfaction at their ghostly fa­thers appointment, whom selfe-guiltines wil not suffer to be ouer seuere towards others; as either to fast from flesh cer­taine [Page 135]daies, or to goe on pilgrimage to the shrine of some Saint, or to whip their bodies so much as their deuotion mo­ueth them: or if they will take a more compendious course, they may buy some indulgence or pardon from their holy father the Pope, whereby they may haue plenarie remission of all their sinnes; and so hauing payed all their old score of wickednes, they may now againe begin a new reckoning, and with a quiet conscience goe from the Church to the stewes, from their ghostly father to their harlot; hauing the same meanes for their discharge when as againe they are run in debt. Wherein they in liuelie manner resemble the holie harlot described in the Prouerbs, Pro. 7.14. who by her deuotions ma­keth vnto her selfe a cleere passage vnto her fornications, and hauing offred her peace oblations, and paid her vowes, ta­keth occasion againe to renew her whoredomes, and maketh her deuotion an exordium vnto her inciting oration where­by she perswadeth vnto lust: or the adulterous woman, who hauing eaten her fill, and satisfied her appetite with the plea­sures of sinne, wipeth her mouth, and saith, I haue not commit­ted iniquitie. Pro. 30.20.

And as this is the case of the popish crew; §. Sect. 6. Fornication too lightly pu­nished among vs. so we may say for our selues, that this sinne of fornication and vncleannes is not so discountenanced and suppressed as it ought: for how­soeuer the doctrine of our Church is pure and sound, shew­ing the hainousnes of this sinne, 1. Cor. 6.9.10. and proouing out of the word of God, that they who liue in it can neuer enter into the kingdome of heauen; yet too too many are polluted with this wickednes, and our lawes are too milde and remisse in punishing so hainous sins, and the execution of these lawes too much neglected, personall punishments being turned in­to purse penalties, whereby these sinnes which are accoun­ted veniall amongst the Papists, are become venall a­mongst vs.

And therefore seeing the sword of iustice, is not vnshea­thed by the magistrates as it ought, for the suppressing of this sinne, nor the offenders who should thereby either bee re­formed or cut off, scarce beaten with the scabberd: it behoo­neth Gods Ministers with so much the greater care and dili­gence, [Page 136]to draw out the sword of the spirit, and therewith to giue these sinnes of vncleannes a mortall wound in the con­sciences of men; that so at least they may be reclaimed from this wickednes by a iust hatred of their sinne, who are not restrained for feare of punishment; and may bee mooued to preserue their bodies in puritie and chastitie, when as they behold the vglines of this vice, euen whilest they finde them­selues most priuiledged from the danger of humane lawes.

CHAP. III. Generall reasons to disswade all men from fornication.

TO which purpose let vs in the next place pro­pound some effectuall reasons, §. Sect. 1. The first argu­ment taken from Gods commande­ment. which may mooue all to an vnfained hatred of this sin, who haue not vtterly cast off all feare of God, and loue of their owne happinesse. The first argument may bee taken from Gods expresse commandement, whereby he hath straitly prohibited these sinnes of vncleannesse both in the old and new testament. Generally they are all forbidden in the seuenth commandement, Thou shalt not commit adulte­rie. So Deut. 23.17. Deut. 23.17. 1. Cor. 6.18. Heb. 12.16. There shall bee no whores of the daugh­ters of Israel; neither shall there be a whorekeeper of the sonnes of Israel. 1. Cor. 6.18. Flee fornication, &c. Heb. 12.16. Let there be no fornicator, or prophane person, as Esau. Yea so farre off would the Lord haue all that professe Christianitie from acting of this sinne, that he would not haue it once named a­mongst them. Eph. 5.3. Eph. 5.3. But fornication and all vncleannesse, or couetousnesse, let it not be once named among you as it becom­meth Saints. And therefore if we would approoue our selues to be Gods seruants, wee must rather yeeld obedience vnto his will then to our owne lusts; and preferre his commande­ment, vnto whom we are obliged in the manifold bonds of our creation, preseruation, and redemption, before our sin­full pleasures.

Secondly, §. Sect. 2. The second, because it is a signe of such a man as God hateth. we are to abhorre and flee from this sinne of vn­cleannes, as being an infallible signe and a plaine badge of [Page 137]such a man as God hateth. So it is said, Pro. 22.14. The mouth of strange women is as a deepe pit, he whom the Lord hateth shall fall therin. And contrariwise it is a signe of a good man whom God loueth, Pro. 22.14. to bee preserued out of the harlots nets and snares, as the wise man also telleth vs, Eccles. 7.28. Eccl. 7.28. I find more bitter then death, the woman whose heart is as nets and snares, and her hands as bands; he that is good before God shall bee deli­uered from her: but the sinner shall be taken by her. If therefore Courtiers and all loyall subiects doe carefully auoid the do­ing of those things in their Princes sight, which they are as­sured will prouoke his wrath, Pro. 19.12. and 20.2. and make them odious vnto him, because the Kings displeasure is as the the roring of a Li­on; and he that prouoketh him vnto anger sinneth against his owne soule; and on the other side, vse all meanes which may giue them assurance of his loue, because his fauour is as the dew vpon the grasse, which preserueth him from the scorching heat of all inraged enemies, and causeth him to grow and florish in all worldly happines: then how much more should wee carefully auoide the committing of al sinnes which make the Lord wrathfully displeased with vs, whose anger and fierce displeasure is present death of bodie and soule, in this world and in the world to come? How studiouslie should wee imbrace those holie vertues, which will assure vs of his loue, seeing his fauour is life, yea, the life of our life, our chiefe comfort whilest wee liue on earth, and the principall part of our eternall happinesse in the heauens.

Thirdly , §. Sect. 3. Thirdly, we must auoide whoredome, as being a fruite of the flesh. these sinnes of vncleannesse are to be auoided as being the fruites of the flesh, and the most sinfull workes and effects of corrupted nature; and therefore the Apostle reckoning vp the workes of the flesh, rangeth them in the first rancke, as being most readie to assault and encounter the spirit, and the fruites thereof. Gal. 5.19. Gal. 5.19. The workes of the flesh are manifest, which are adulterie, fornication, vncleannes, wantonnes. The which corruptions wee are especially com­manded to mortifie and subdue, Col. 3.5. Col. 3.5. Mortifie therefore your members which are vpon earth, fornication, vncleannes, the inordinate affection, and euill concupiscence. 1. Pet. 2.11. And not without great cause are we to imploy our chiefe strength in morti­fying [Page 138]and subduing these filthie lusts of the flesh; seeing, as the Apostle telleth vs, they fight against our soules; and ther­fore if we doe not incounter them, they will assault vs; if wee doe not master and ouercome them, they will surely giue vs a shamefull ouerthrow: they are fruites of the flesh, and no­table signes of vnregeneration, which stoppeth the entrance into Gods kingdome, for except we bee borne againe, wee shall not enter into the kingdome of God, Ioh. 3.3. Ioh. 3.3. And as they dis­possesse vs of our heauenly patrimonie, so they enter vs into the certaine possession of the hellish inheritance; for they who walke after the flesh in fulfilling the lusts thereof, they are not in Christ, Rom. 8.1.13. and consequently haue not escaped con­demnation; yea, whosoeuer liue after the flesh they shall die, euen the spirituall death of bodie and soule. If therefore wee would not march in the rancke of the vnregenerate, and fight vnder the conduct of the flesh, whose victorie is our vtter ouerthrow and destruction; if we loue eternall life, or feare euerlasting death and condemnation in the hellish torments; let vs not nourish these filthie lusts, but vse our best meanes, and imploy our strongest forces, and most ear­nest endeuours to mortifie and subdue them.

CHAP. IIII. That the fornicatour sinneth many waies: and first in respect of God.

THe fourth reason to restraine all men from the sinnes of fornication and vncleannes, §. Sect. 7. That the sinnes of vncleannes are hainously euill. is because they are hainously euill, there being no respect or relation of euill to bee named, which is not coincident and inseparably ioyned with these vices. For whereas all kinde of euill may be reduced to two heads, as being either the euill of sinne, or the euill of punish­ment; this sinne of fornication compriseth them both, like an euill, yet fruitfull tree, bearing both the sommer fruite of sinne, and the autumne and after fruite of punishment. First, that it is out of measure sinfull, it may hereby appeare, in that [Page 139]it is not only in it selfe a grieuous sin, but also like a wicked mother onely fruitfull in wicked and monstrous births, it bringeth forth many other kindes of wickednesse, which re­semble the parent in their malignant nature and qualitie, so as they may be easily knowne to be of her ofspring and pro­genie. The grieuousnes of this sinne being simply considered in it selfe is hereby manifest, in that whereas there is but a threefold relation of sinne, either as it is committed against God, our neighbour or our selues, this sinne alone compre­hendeth them all, and that in many and almost innumerable respects.

First, the fornicatour grieuously sinneth against God, §. Sect. 2. The fornicator sinneth against God by disho­noring him. di­rectly and immediatly, when as professing himselfe a Chri­stian, and consequently one of Gods familie, he by polluting and defiling his bodie, dishonours his Lord and father: for if mortall men who stand vpon their credit, doe count it a great iniurie and disgrace, to themselues, when as a seruant of their familie is defiled, and much more when their owne daughters are polluted with filthie whoredome; then how much more doth the Lord detest this vncleannes, which re­doundeth to the dishonour of his holy name, when as it is committed not onely by a common subiect vnder his domi­nion, but by a speciall seruant of his familie, yea by such as would be reputed in the number of his children? And this was a principall argument which aggrauated the filthinesse of Sichem and Ammon, Gen. 34.7. 2. Sam. 13.12.13. because they committed this villanie or follie in Israel, that is, in the Church and familie of God, which in a peculiar manner he had chosen and sanctified vn­to himselfe: and this also made Dauids grieuous sinne much more hainous, because being committed by him who had professed and approued himselfe to be the seruant and sonne of God, it greatly tended to Gods dishonour, in that it cau­sed the enemies of his trueth to blaspheme, as appeareth 2. Sam. 12.14. 2. Sam. 11.14.

Secondly, §. Sect. 3. Secondly, the fornicator offendeth God by resisting his vvill. the fornicatour sinneth grieuously against God by resisting his reuealed and knowne will; for the Lords will is, that being sanctified we should abstaine from fornica­tion, and that euery one should know how to possesse his vessell in [Page 140]holinesse and honour, and not in the lust of concupiscence, as the Gentiles which know not God: 1. Thes. 4 3. as appeareth, 1. Thes. 4.3.4.5. It is the will of God that wee should bee prepared as pure brides for his sonne Christ, Ephes. 5.27. not hauing any spot or wrinckle, ho­lie and without blame. Yea, so far off shuld we be from defiling of our bodies, Ephes. 5.3. by committing these sins of vncleannesse, that hee would not haue vs so much as to defile our tongues by once naming of them, with the least approbation or delight. Whosoeuer therefore perpetrate and commit these works of darkenesse, they contumaciouslie resist the will of God; the which their rebellion is so much the more intollerable, be­cause they disobey the Lord to obey their owne filthy lusts, and rebell against their supreme Soueraigne, to pleasure and gratifie their slauish, base and brutish affections.

Thirdly, §. Sect. 4. 3. Fornicators sinne against God by subuer­ting mariage which is his own ordinance. whoremongers sinne hainouslie against God, by subuerting and destroying marriage, which is Gods holy or­dinance, instituted by the Lord himselfe in Paradise, that it might be the only lawful meanes of propagating his Church and people, and to preserue them from being defiled with filthie lusts and inordinate concupiscence. For they who spend their strength vpon harlots, Gen. 2 24. Mal. 2.15. 1. Cor. 7.2. disable themselues for lawfull marriage, they who loue the stewes, loathe the ma­riage bed; and if the heart be inueigled with the inticing al­lurements of filthie strumpets, they will neuer desire a lawfull wife; but the mariage yoke vnto such, is an intollerable burthen, Qui amant agrè sibi se­runt vxorem dari, inquit Comicus. and they seeme to themselues to indure a miserable thraldome, and to bee depriued whollie of their libertie, when as being inseparablie ioyned with a yokefellow, they are restrained from running into lawlesse licentiousnesse. And because they are in loue with their spirituall diseases of vncleannesse, therefore they hate the cure, and abhorre mar­riage, the remedie of their sinne. §. Sect. 5. Fornicators sin against euery person in the Deity, and first 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 [Page 141]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 [Page 142]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 [Page 143]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, not goe single, but by couples into hell. §. Sect. 2. Fornicaion in some re­spects more hainous then either thest or murther.

Whereby it appeareth, that howsoeuer this sinne is but lightly esteemed, and turned into a iest amongst wicked men, yet in this and some other respects, it is worse and more per­nicious to our neighbour, then either theft or murther, and [Page 144]oftentimes more vncomfortable to our owne consciences: it exceedeth these euen in theft; for the thiefe onely strip­peth the bodie, but the fornicator spoileth the soule of his chiefe ornaments, puritie, and chastitie; the thiefe taketh a­way momentanie riches, which oftentimes doe the owner little good, and sometimes much hurt, when as they through abuse become the mammon of iniquitie, and furtherances in sinne; but the fornicator robbeth his neighbour of Gods graces, a good conscience, cleannes of heart, puritie of body and soule, and finally of the assurance of his saluation. And so also he exceedeth the murtherer, euen in the act of murthe­ring; for the murtherer inflicteth deepe wounds in the bo­die, the which sometimes may be cured and healed by earth­ly meanes; but the fornicator grieuouslie woundeth both his owne soule, and the soule of his neighbour, which no world­ly thing can cure, but onely the soueraigne balme of Christ Iesus his precious blood: the murtherer whē he hath done his worst, doth only kil the body, & in the meane time he who is killed being a faithfull Christian, is neuer the worse, because this temporarie death is but a passage into life eternall; but the fornicator destroyeth the bodie and soule of his neigh­bour eternally, by drawing him into sinne, the wages where­of is euerlasting death, vnlesse it bee preuented by hartie and vnfained repentance; Rom. 6.23. yea and which is more horrible and vnnaturall, he with the same blow also murthereth himselfe. The murtherer inflicteth onely the euill of punishment, the which poyson the Lord so tempereth with his gifts and gra­ces, that it becommeth a wholesome medicine to cure his seruants of their spirituall diseases; but the fornicator infli­cteth the euill of sinne, which without repentance is accom­panied with eternall condemnation.

And in this respect also this sinne of whoredome is most vncomfortable, §. Sect. 3. The sinne of vvhore­dome most vncomforta­ble. and destitute of all peace of conscience; for whereas they who commit other sinnes, sinning alone may also repent alone, and vpon the assurance of their true con­uersion, may recouer their former peace of conscience being by Gods gratious promises ascertained of his fauour; the fornicator euen after himselfe hath repented of his sinne, can [Page 145]not but be exceedingly troubled and turmoiled in his mind, when as his conscience shall tell him, that by his lust and vn­cleannes he hath brought others through his wicked fellow­ship into the same sinne and condemnation, in which state they still remaine without repentance; or at least hee their companion in wickednesse is not assured that they also ac­companie him in his true conuersion.

But as the fornicatour sinneth against his copartner in vn­cleannes, § Sect. 4. The fornicator sinneth against the parents and friends of the partie defiled. so also against others; as namely against his owne and his companions parents and neere friends, first, because this filthinesse causeth a tainter in the blood, and with the staine thereof bringeth some blemish vpon their name, though they be innocent of the fault. The which so much in­censed Iacobs sonnes for the deflouring of their sister, because the shame thereof redounded not only to her selfe, but to her father and friends; for so it is said, that they were grieued and very angrie, because this villanie was committed in Israel, Gen. 34.7. and because Sichem had lien with Iacobs daughter. And this was the cause why the high Priests daughter playing the harlot, was by the law of God to be burnt with fire, because by her whoredome she had polluted her father: as it is Leuit. 21.9. Leuit. 21.9. And secondly, in that hereby robbing their children or friends of grace, vertue, and that chiefe ornament of chasti­tie, they also depriue their hearts of all true ioy and sound comfort, which they otherwise might haue had of them, when as being priuie to their sinne they cannot looke vpon them without shame and blushing; nor acknowledge them for their owne vnto others, lest they may seeme to haue some interest in their faults.

So also they sinne grieuously against their owne children begotten in fornication, and that before they are borne, § Sect. 5. The fornicator sinneth against his owne chil­dren begotten in fornication. and afterwards: for they ingraine them in the deepe die of their sinne, which wil neuer be washed out, although it may be co­uered with their vertues, and brand them with the infamous marke of bastardie, before they breathe the aire. They make the poore infant beare the punishment of their sinne, euen whilest it selfe is borne in the mothers bellie, and before it hath any name giuen it, they intitle it to the infamous sur­name [Page 146]of a base bastard. They also rob it of their owne loue, not for any faultines in the childe, but for the guilt of their owne sinne; in which respect whilest it is in the wombe, the mother wisheth that it may bee a false conception and abor­tiue; and the father, that it may neuer liue to see the Sunne. When it is borne, they are readie to thinke, that when it cri­eth it proclaimeth their sinne, and when it beginneth to speake they blush for shame, when they heare themselues called vpon by the sweete names of father and mother, be­cause thereby their sinne is called to remembrance. And as they do communicate to their poore children the shame and punishment of their faults, so also their sinnes and corrup­tions themselues; for they poison them in the bud, and the fountaine of generation being defiled with filthie. lust and vncleannes, polluteth also the streames which issue from it: so that it is no rare thing to see such children resemble their parents in their vnchast manners, more then in their face and countenance. All which iniuries they recompense, by shew­ing themselues more iniurious; for as they hated them in the birth, so they neglect them commonly in their growth; and make amends for their sinfull generation, with giuing vnto them loose and prophane education; whereby they grow in their corruptions, faster then in the stature of their bodie. And yet this is not halfe the mischiefe which they do vnto them; for besides all this, as much as in them lieth they exclude them out of the couenant of grace, and blot them out of the number of Gods people and family, the which the Lord will haue procreated and increased with a holie seede, Matth. 2.15. whereas they remaine polluted being the children of forni­cation, and vncleane seede of vncleane parents. 1. Cor. 7.14. And if at all they bee admitted into the outward couenant, and receiue the seales thereof, it is not for their parents sake, if they con­tinue in their sinne; but because they are borne and brought vp in the bosome of their spiritual mother the Church, which imparteth vnto them some title and interest vnto her holi­nesse. A notable place wee haue to this purpose in the booke of Wisedome, Wisd. 3 16.17. where many of these euils are expressed: Chap. 3.16. The children of whoremongers shall not be partakers of holy [Page 147]things, and the seed of the wicked bed shall be rooted out. 17. And though they liue long, yet shall they be nothing regarded, and their last age shall be without honour. 18. If they die hastily, they haue no hope, nor comfort in the day of triall. 19. For horrible is the end of the wicked generation. To conclude, they vtterly disable them to the vttermost of their power, from all preferment both in the Church and common wealth; for by the law of God it was enacted that a bastard should not enter into the congregation of the Lord to beare any office therein, vnto the tenth generation; Deut. 23.2. and both diuine and humane lawes esteeme and repute them as abiects in the familie, who may not diuide the inheritance among their brethren, because they are not knowne children of their father, but are accoun­ted the children of the countrie. And these are the manifold euils which vncleane whoremongers bring vpon their chil­dren, in which they continue till the filthinesse of generati­on bee cleansed in the new lauer of regeneration, vntill the beautie of grace hath couered the deformitie of na­ture, and the glorious title of the children of God hath taken away the blemish of the children of fornication, and giuen them assured interest vnto all Gods benefits, and to the heauenly inheritance of the holy Saints: the which howsoe­uer it is somewhat rare, yet sometimes it commeth to passe when the Lord will magnifie the greatnesse of his mercie, power and goodnesse, by the vnworthinesse and miserable condition of the person whom he aduanceth.

CHAP. VI. That the fornicator grieuouslie sinneth against whole societies.

ANd thus the fornicatour sinneth against particu­lar persons. §. Sect. 1. The fornicator poysoneth the fountaine of humane so­cieties. But he also offendeth against whole societies; for whereas the Lord hath giuen vnto man a naturall vertue and facultie of genera­tion, whereby his kind might be propagated and multiplied, and hath ordained mariage as an honorable meanes to preserue it honest, pure and holy; the fornicator [Page 148]peruerting Gods ordinance, doth corrupt & pollute this ge­neratiue facultie, with his filthie lusts and impure affections: and so poisoneth the issue and streames of humane societies euen in the verie fountaine, and ouerturneth common hone­stie, a chiefe ornament of mankind, in the roote.

But that I may speake more distinctlie, §. Sect. 2. The fornicator sinneth against priuate fami­lies. the fornicator sin­neth against all societies, both priuate and publicke; as first against particular families, both his owne, and his neigh­bours, for he defileth them with his filthie vncleannesse, and maketh them liable to Gods heauie iudgements. And wher­as they should be so many little Churches wherein God is worshipped and serued, hee turneth them into secret stewes and polluted brothels; and so hauing heat and fired them with the fire of his filthie lust, hee hereby also inflameth the fierce wrath of God, which shall burne and consume them to their destruction. Iob 31.9. As appeareth, Iob 31.9. If my heart hath been deceiued by a woman, or if I haue laid wait at the doore of my neighbour. &c. This is a wickednesse to be condemned; yea this is a fire which shall deuoure to destruction, and which shall roote out all mine increase. For although they multiplie their whore­domes, their seede shal not be multiplied, both because Gods curse pursueth these vncleane coniunctions, according to that Hos. 4.10. Hos. 4.10. They shall commit adulterie, and shall not increase. With which agreeth the saying of the sonne of Syrach, chap. 23.25. Eccles. 23.25. The children of the harlot shall not take roote, and her branches shal bring forth no fruit: And also because by their of­ten whordoms, they disable thēselues for lawful generation: for hauing lauishly sowne their corne in strange fields, they haue nothing remaining but chaffe for their owne soile. Or if their familie be increased by such vncleane whoredomes, they commonly prooue fire-brands in the house, and like Abimelech become wicked instruments, Iudg. 9.5. which bring the whole posteritie to ruine and destruction.

Secondly, §. Sect. 3. Fornicators sin against the Church. they sinne against publicke societies, and that both the Church and Common-wealth. They sinne against the Church, by hindring as much as in them lieth the propa­gation thereof; for whereas the Lord hath ordained that the Church should bee increased by an holie seede, borne in [Page 149]lawfull matrimonie, as appeareth, Mal. 2.15. Mal. 2.15. their posteri­tie is a basterdly broode, polluted with vncleannesse, euen in their generation, Deut. 23.2. which by the law of God might not come into the congregation; and answerablie are excluded out of the number of the inuisible Church, vnlesse the Lord extra­ordinarilie, to shew the riches of his power and goodnesse, doe with his word and spirit sanctifie and cleanse them from the impurity of their conception, and so admit them into the number of his holy people. The which as it cānot be denied, but that it is in some measure the state and condition of all the posteritie of Adam; so must it also be granted, that it is verified in the children of fornication, in an extraordinarie and peculiar manner.

So also they sin against the countrie and common-wealth, §. Sect. 4. Fornicators sin against the countrie and common-wealth. first, by polluting it, and by robbing it of good and honest ci­tizens. For families being defiled, the commonwealth cannot be cleane, seeing they are the roote from which it springeth; the priuate Seminaries wherby the large orchard of the State is stored and furnished, and as it were the particular members of this great bodie. If therefore the bud and blossome bee blasted and corrupted in the familie, they will hardly euer bring forth good fruite in the common-wealth; if the roote be poisoned, the tree cannot flourish, and if the particular members be rotten and full of corruption, the bodie cannot be whole and sound. Besides, as they defile the common-wealth with sin, so they make it grone vnder y ^e heauy waight of Gods iudgements: for as the Prophet speaketh, because of the fornications of the people the land mourneth, Ier. 23.10. neither tasting of any of Gods gratious benefits, whereby it might be nourished, nor clothing it selfe with her beautifull fruits, as it were with her kingly coate of diuers colours, but sitteth in the darke, desolate and forsaken, being depriued of the comfortable beames of Gods fauour, which should ripen all her hopes. Yea and as it maketh the countrie liable to pri­uatiue iudgements: so also to positiue plagues and punish­ments, as wee may see by manie examples. When Sodome and Gomorah were heated with lust like a bakers ouen, as the Prophet speaketh, they inflamed Gods wrath, Hos. 7.4. and were [Page 150]destroyed with fire and brimstone, which rained downe from heauen. The filthinesse of the Canaanites caused the land to spue out her inhabitants, Leuit. 18.25.28. and to become a pray to their con­quering enemies. And when the Israelites could not be war­ned by their example for the same sinne, the whole tribe of Beniamin was vtterly destroyed. Iud. 20.

CHAP. VII. That the fornicator sinneth most grieuouslie against himselfe.

ANd thus haue I shewed that the fornicator in manie respects sinneth against his neighbour. §. Sect. 1. The fornicator sinneth against his owne body, and that diuersly. But as he sinneth against others, so most hainouslie a­gainst himselfe, and that both against his seue­rall parts, and also against his whole person. Hee sinneth a­gainst his seuerall parts, both his bodie, and his soule; first against his owne bodie; for whereas euery other sinne that a man doth is without the bodie, 1. Cor. 6.18. he that committeth fornication, sinneth against his owne bodie. As the Apostle saith, 1. Cor. 6.18. that is, other sinnes for the prepetrating of their wickednesse, doe abuse some outward obiect as their instrument; but the fornicator abuseth his owne bodie to this purpose.

And thus the fornicator sinneth against his owne body di­uerslie: first, by dishonouring of it, for he maketh it be­ing the member of Christ, to become the member of an har­lot, and turneth the honourable Temple of the holy Ghost, Pro. 5.8.9. into a filthie brothell and vncleane stewes. Secondlie, by de­filing of it; Mat. 15.19.20. Rom. 1.24. for as all other sinnes doe pollute a man, so espe­cially the sinne of whoredome, for it defileth not onely the person who committeth it, but he being defiled like a filthie leper, infecteth the aire with his breath, and polluteth the whole land where hee dwelleth, as appeareth, Leuit. 18.25.27. And hence it is, that howsoeuer all other sinnes de­file and pollute vs, yet these sinnes of fornication and whore­dome are by a certaine kind of eminencie called the sinnes of vncleannesse and filthinesse, because they defile in a pecu­liar [Page 151]and extraordinarie manner; and are also particularly opposed to sanctification and holines, as being the sinnes wherby they are most stained and destroyed. So 1. Thes. 4.3. 1. Thes. 4.3. This is the will of God, euen your sanctification, and that ye should abstaine from fornication. 4. That euerie one of you should know how to possesse his vessell in holinesse and honor, 5. and not in the lust of concupiscence. Where the Apostle sheweth, that sancti­fication and fornication; holinesse and honor, and the lusts of concupiscence, cannot possibly dwell together, as being contraries without meane, and enemies which are vtterly vn­reconciliable. Thirdly it disableth and weakeneth the bodie, turning health into sicknes, and many lothsome and perni­cious diseases, and strength into impotencie and languishing faintnesse; for the flame of lust deuoureth and spendeth the vitall moisture, and the vnnaturall fire of burning concupi­scence, consumeth and extinguisheth the naturall heat, which is the nurse of strength, and fountaine of life. So the wise man who was most besotted with this follie, saith, that he who is addicted to this sinne of vncleannesse giueth his strength vnto women, Prou. 31.3, Pro. 31.3. Pro. 5.11. and that hereby hee consumeth his flesh and his bodie, Prou. 5.11. And in this respect our countriman Beda calleth it, Dulce venenum, importuna lues, perniciosa po­tio, quae humanum corpus debilitat, & virilis animi robur ener­uat: A sweet poyson, an vnseasonable consumption, a perni­cious potion, which disableth mans body, and weakeneth the strength of a manlie courage.

So also hee sinneth grieuouslie against his owne soule; §. Sect. 2. The fornicator sinneth against his soule. for first he subiecteth these faculties of the soule, the reason and vnderstanding, vnto the base and inferior faculties, the filthie lusts and vncleane affections; he vtterly infatuateth the vn­derstanding, and besotteth the iudgement, so that they alto­gether faile, not onely in spirituall wisedome, but also in the vse of naturall reason and common sense. So the Prophet Ho­sea saith, Hos. 4 11. that whoredome and drunkennesse steale away the heart: Hos. 4.11. And the wise man affirmeth, that hee that committeth whoredome with a woman, is destitute of vnderstan­ding, Pro. 6.32. and 7.7. or as the words signifie, without an heart. Prou. 6.32. and 7.7. For they who haue suffred their minds to bee blindfol­ded [Page 152]with the loue of harlots, for the satisfying of their filthie lusts, runne desperately, and as it were headlong into innu­merable euils, hauing neither vnderstanding to foresee them, nor will to preuent them: they consume their wealth in maintaining their harlots, and bring vpon themselues vnpi­tied pouertie, and extreme want; they brand their name with the blacke marke of infamie and reproch, and lose their credit and reputation among all the vertuous and reli­gious; they are deafe vnto all admonition, and so blinded that they cannot discerne the shamelesse behauiour, and im­pudent filthines of their strumpets, but being besotted in their loue, they are readie to iudge their vices vertues, and to giue vnto them the preheminence of all excellencie before all other. They become shamelesse in all their courses, thin­king nothing so filthie which they may not vtter, nothing so beastly which they may not act; they spend their strength, infect their bodies with odious diseases, shorten the naturall course of life, and damne their owne soules. All which mis­chieuous euils they vndergoe to satisfie their vncleane lusts, and to glut themselues with a momentanie and beastly plea­sure. And this was the cause why Venus, the Idol of lust, was among the Heathen called [...], a stealer of hearts; and Cupid was said to bee blind, because they who are possessed with this filthie lust, lose the light of their vnderstanding, and the vse of reason. Hence also it is, that the sin of whore­dome is in the Scriptures by a certaine kinde of eminencie called follie, and the fornicators fooles. So Sichem whē he de­floured Iacobs daughter, is said to haue committed follie in Israel; Gen. 34.7. and Thamar disswading Ammon from a rape, saith, that thereby he should become as one of the fooles in Israel. So the wise man rangeth the young fornicator in the rancke of fooles, 2. Sam. 13.13. Prou. 7.7. I saw among the fooles a young man. &c. and lest the title of follie should not sufficiently expresse his sot­tishnes, he compareth him to an oxe led to the slaughter, vers. 22. ther­by implying that he was not onely a foole, but euen brutish in his folly.

And as the fornicator sinneth against his owne soule, by besotting and infatuating his vnderstanding; so also by de­stroying [Page 153]it; for as the wise man saith, hee that committeth whoredome with a woman, hee is destitute of vnderstanding: hee that doth it, destroyeth his owne soule. Pro. 6.32. Pro. 6.32.

But as the fornicator sinneth against his seuerall parts; §. Sect. 3. The fornicator staineth his name with reproch and infamie. Pro. 6.33. so also against his whole person, and that both in respect of this life, and also the life to come. In respect of this life he sinneth against himselfe, by staining his good name with reproch and infamie: for he that committeth these sinnes of vnclean­nes, shall finde a wound and dishonor, and his reproch shall neuer be put away, as the wise man hath told vs, who approoued it for true, not onely by his doctrine, but also by his owne ex­ample; for the excellence of his wisdom hath not to this day taken away the blemish of this follie, in his excessiue multi­plying his wiues & concubines. The which also is continual­ly verified in the experience of other men, who haue defiled themselues with this vice; for howsoeuer the wound may be curable if they truly repent, and powre into it the precious balme of Christs blood; yet a scarre will euer remaine in their name and reputation; though God in his infinite mercie, after true conuersion, casteth their sins behind his backe and will not remember them, yet are they seldome forgotten a­mongst men.

Secondly, §. Sect. 4. Fornicators transforme themselues into beasts. whereas the Lord in their creation hath made them in his owne image, they by this sinne transforme them­selues into the similitude of beasts; for of all other sinnes, the sinne of vncleannes is most sensuall and brutish; in which respect the fornicator in the Scriptures is compared to the brute creatures. Pro. 7.22. So the wise man likeneth the foolish young man misled by the harlot, vnto an oxe led to the slaughter, and to a bird hasting to the snare. Ier. 5.8. The Prophet Ieremie com­pareth them to pampred horses, neying after their neighbours wife. Deut. 23.18. And in the law the whore and the dogge are coupled together, as fitly resembling one another in their qualities and conditions. Yea in truth they are far more filthie in this kind then the beasts themselues; for they haue no other law to containe them, but their owne nature and sensuall appe­tite; and therefore they doe but their kind, and that for the most part moderately, in their due times and seasons; where­as [Page 154]the fornicator hauing the law of God to restraine him, doth neuerthelesse not onely satisfie, but also glut nature, and wholly imployeth his wit and reason to strengthen him in his filthines by art, when the power and abilities of nature faile him.

In respect of the life to come the fornicator sinneth against himselfe; §. Sect. 5. VVhoredome maketh a man vnexcusable. first, because of all other sinnes, the sinne of whore­dome maketh him most vnexcusable, when in the great day of the Lord he shall be called to a reckoning: for where as other sinnes may haue some colour of excuse, drawne either from vnauoidable necessitie, or want of conuenient meanes to shun them; the fornicator can haue no such pretence, be­cause the Lord hath offred vnto him a remedie to preuent this sin, namely, lawfull mariage, whereby he may bee pre­serued from it; 1. Cor. 7.2. according to that, 1. Cor. 7.2. To auoide for­nication let euerie man haue his wife, and let euerie woman haue her own husbād. In which respect he is like vnto a thiefe which liueth by the common spoile, not for want, but when as hee may haue sufficient maintenance at his owne command by lawfull meanes; not for any vrgent necessitie, but for vaine and foolish curiositie: Prou. 9.17. because stollen waters are sweet, and the bread which is gotten guilefully hath a pleasant taste. Neither let any man here obiect his pouertie and want of meanes to maintaine a wife, and such a charge as vsually accompanieth mariage; for seeing we cannot liue nor mooue, but by Gods blessing, we may more hopefully expect it, when we liue ac­cording to his holy ordinance, then when wee continue in sinne, and prouoke his wrath by the common breach of his commandements. But though hereby we should be brought into penurie; yet better it is to want wealth then a good con­science, and to liue in a poore estate in this life which is short and momentarie, Luk. 16. hauing the assurance of Gods fauour, and hope of future glorie, then to haue the rich gluttons plentie here, to bestow vpon our carnall lusts, and afterwards to bee tortured in the euerlasting torments of hell fire.

Secondly, §. Sect. 6. The fornicator excludeth him­selfe out of the ioies of heauen; and casteth himselfe into hell. the fornicator liuing in his sin without repen­tance, excludeth himselfe out of the ioyes of heauen, and plungeth body and soule headlong into hellish torments. [Page 155]Concerning the former it is said, that no Apoc. 22.27. and vncleane thing shall euer enter into the ioyes of the new Ierusalem, and much lesse these who are defiled with the most polluting sins of fornication and vncleannes; that 22.15. whoremongers shal be excluded out of these eternall ioyes, and haue no part in this heauenly 1. Cor. 6.9. Gal. 5.19.21. Ephes. 5 5. inheritance prepared for the Saints, as appeareth by manifold testimonies of holy Scripture. And for the o­ther, the Scriptures plainly testifie that whoremongers hold the direct course which leadeth into hell and euerlasting condemnation; Prou. 2.18. and 7.27. and 9.18. so the wise man saith that the harlots house tendeth to death, and that her guests are in the depth of hell. And the holy Ghost plainely telleth vs, that amongst many other hainous sinners, the whoremonger shall haue his part in the lake which burneth with fire and brimstone, which is the second death: Apoc. 21.8. Apoc. 21.8. Now what desperate follie is this for a brutish pleasure which is vaine and momentany, to hazard the losse of the eternall ioyes of Gods kingdome? And for the quen­ching of their burning and beastly lust, to kindle not onely the flame of Gods wrath, but also the dreadful fire of hell, wherein they shall eternally bee tormented both in soule and bodie?

CHAP. VIII. That fornication is the cause of many other grieuous sinnes.

ANd thus haue I shewed that the fornicatour sin­neth hainously, both in respect of God, his neigh­bour, §. Sect. 1. That fornicati­on is the cause of adulterie and all abomi­nable vnclean­nesse. and himselfe. Now I am further to prooue, that as this sin of whoredome is in it selfe excee­ding sinfull, so also it is the cause of diuers other grieuous sinnes: for when the conscience is defiled with this pollu­ting sinne, it is made fit to admit and intertaine the foulest vices, and most enormous crimes, and such a large breach being made therein, it is easily ouerflowed and drowned with a flood of wickednesse. More especially, fornication is the cause of greater sinnes of the same kinde, as for example [Page 156]of adulterie; for it is vsually seene by common experience, that a young fornicatour maketh an old adulterer, and hee who in the prime of his age maketh no conscience of defi­ling his neighbours childe, ripening in wickednesse as hee ripeneth in yeeres, when he commeth to maturitie will make no conscience of defiling his neighbours wife. So also it pre­pareth the way & maketh an easie entrance for incest, Sodo­mie, buggerie, & all manner of abominable filthines, which euen corrupted nature is ashamed to owne, Eph. 5 3. and are not so much as to be named among Christians, but with hatred and detestation. And this commeth to passe partly through the iust iudgement of God, who for their former filthinesse, gi­ueth them vp to a reprobate sense, Rom. 1. and to the slauerie of their owne filthie affections and vnnaturall lusts, to runne on in their sinne with greedinesse to their vtter perdition; and part­ly through the nature of sinne which is in continuall growth, and if it bee not nipped in the bud or sprig, becommeth in short time a tree of huge largenes; if it bee not crushed and killed in the shell, it will like the Cockatrice grow to such a poisonous nature, that it will kill with the very looke. The which as it is verified of all other, so especially of these sinnes of vncleannes. For after they are conceiued by naturall con­cupiscence, and borne with delight, and nursed with wan­tonnes, at last being fed with curiositie as it were with their complete nourishment, they grow vnto vnnaturall shapes, and in the end become hidious monsters most vgly and abo­minable in the sight of God and men. And lastly, this com­meth to passe through the cunning malice of our old enemie the diuell, who when hee cannot at the first thrust into the doore of our harts & consciences the greatest sins, doth make way & entrance for them by those which are lesse. Like vnto those, who not being able by any possible meanes to thrust the fruite into a glasse with a narrow mouth in his full ripe­nes, doe put it in when it is young and new knit, and so let it grow, being still nourished with the roote, vnto his naturall bignes, till it haue filled the glasse; whereby they make that easie by art which is impossible in nature. Or like vnto mis­chieuous theeues, who intending to rob a house, and being [Page 157]vnable any otherwise to enter, doe thrust into the window the least of their companie, who being entred, openeth and giueth an easie ingresse and passage vnto those who are of the largest stature. So this malicious gardener Satan, being not able to thrust into our hearts and consciences the euill fruit of sinne in his full ripenesse, doth put it into them as it were in the bud, knowing that being nourished with the ma­licious sap, which is deriued from the roote of our naturall corruption, it will quickly grow to his full bignesse. And this arch-theefe the diuell intending to rob vs of the riches of Gods graces, and not being able to enter with his most enormous crimes, as it were his associates of the greatest size; doth first thrust into our soules and consciences his smaller sins, the which being entred, open a large doore, and giue entrance vnto all manner outragious wickednesse.

Secondly, whoredome is oftentimes the cause of murther, §. Sect. 2. VVhoredome is oftentimes the cause of murther. and much bloodshed, and that first in respect of the fornica­tour himselfe, who maketh a cleere passage vnto his wicked­nesse with the death and destruction of all those who hin­der or oppose against it; sometimes by poison and secret trecherie; sometimes by force and open violence. For the fire of lust so inflameth mens hearts with deadly furie against those who stand in the way and hinder the satisfying of their beastly desires, that it wil no otherwise be quenched but with their blood. Of this wee haue an example in Herodias, who was so incensed against Iohn the Baptist for speaking against her filthinesse, Mar. 6. that in mortall reuenge she preferred the cut­ting off his head before the halfe of Herods kingdome. 2. Sam. 11. Yea euen holy Dauid himselfe after his heart was defiled with vncleane lust, made way for the satisfying thereof, and the saluing of his credit, by the death of his innocent subiect; and he whose conscience was so tender that hee would not drinke of the water of the well which was procured with the hazard and perill of his three Worthies liues, though hee were readie to faint with thirst; had For the sto­rie which is 2. Sam 23.16. is to be re­ferred to that vvhich is 2. Sam. 5.17.18. afterwards his heart so hardened with vncleane lusts, that he thirsted after the blood of his faithfull seruant, and chose rather to defile his soule and cōscience with this abominable murther, then he would [Page 158]haue his filthie affections vnsatisfied. Secondly, it is a com­mon cause of quarelling, brauling, fighting, and consequent­ly of bloodshed and murther, amongst those who are corri­uals in loue, or rather in beastly lust; for the harlot like vnto the salt bitch intertaineth many louers, which like dogs are readie to snarle and teare one another in peeces, when the one hath the preheminence in her loue aboue the other, who scorneth to bee his equall. And lastly, it incenseth the parties kindred and friends who is abused vnto wrath, which vsually becommeth so vnreconcilable, because the disgrace redoun­deth also vnto themselues that nothing can appease it, but the death of the partie who hath done this villanie. An ex­ample whereof we haue in Ammon murthered by Absolom for deflouring his sister, 2. Sam. 13. and in Sichem, who together with his father and the whole citie, were put to the sword by Ia­cobs sonnes, Gen. 34. for abusing Dina: and in the Beniamites whose tribe was almost rooted out, in reuenge of that villany which was offered to the Leuites concubine. Iudg 19. & 20.

Lastly, §. Sect. 3. VVhoredome the cause of idolatrie. Rom. 1. Hos. 4.14. carnall whoredome is oftentimes a cause of spiritu­all fornication and idolatrie, as it is sometimes also the fruit and effect thereof, for these two are seldome seuered, but as mutuall causes doe reciprocally produce one another. And this commeth to passe, partly because the Lord giueth those vp, who are polluted with vile affections, to blindnes of mind, whereby they are so infatuated, that they are readie in their superstitious deuotion to beleeue lies, and to be abused with strong delusions; and partly because idolatrie commonly fa­uoureth, or at least tollerateth fornication, and therefore the whoremonger fauoureth and approoueth idolatrie, which giueth him libertie to continue in his sinne with securitie of conscience, as before I haue shewed in the example of the Papists. 1. King. [...]. The like experience we haue in Salomon, who when he was by the allurements of strange women drawne to be a whoremonger, was soone after perswaded to become an ido­later also; and hauing lost his bodilie chastitie, hee within a while lost the chastitie and cleannesse of soule, and after hee had broken the couenant of marriage, hee violated also his couenant which he had made with God.

CHAP. IX. That whoredome is the 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 [Page 160]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 y ^e 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 y ^e 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 [Page 161]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 [Page 162]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 this sinne goe vnpunished: Ier. 5.7. Ier. 5.7. How shall I spare thee for this? thy children haue for saken me, &c. And though I fed them to the full, yet they committed whoredome, and assembled themselues by companies in harlots houses, &c. A no­table example of this seuere execution of iustice for this sin, we haue Numb. 25. Numb. 25. where by Gods expresse commande­ment 24000. were slaughtered for committing whoredome with the daughters of Moab; and so the burning heate of their filthie lusts was quenched with a large streame of their owne blood.

But that we may descend to more particulars, §. Sect. 2. That God pu­nisheth forni­cators with po­nertie and beg­gerie. the sinne of fornication is punished by God both in this life, and in the life to come. In this life the Lord inflicteth on it both priuate and publicke punishments. The punishments which are imposed vpon priuate men are either temporall or spiri­tuall: The fornicatour is punished with temporall punish­ments both in his state, person and posteritie; in his state hee is punished with pouertie and extreme beggerie; for this burning lust is as a consuming fire, which deuoureth all the substance, and bringeth men of great wealth to such extreme penurie, Prou 6.26. that they are (as the Wife man saith) glad to beg a peece of bread. And this commeth to passe first and princi­pally, because the curse of God is vpon his state and labours for this sinne, Iob 14.18. so that nothing he hath doth prosper, nothing he doth well succeedeth vnder his hand: Psalm. 127.1.2 and partly because his minde is so besotted with his filthie lusts, that hee negle­cteth his state not caring which end goes forward, so hee may enioy his beastly pleasure, and partly by reason that this sinne is exceeding costly, and though it be most base and bru­tish, [Page 163]yet is compassed and bought at the highest prices. For much is spent vpon filthie bawdes and pandors, which are their instruments and factors which they vse for the compas­sing of their desires; much is consumed vpon their harlots in gifts and rewards, as money, apparell, iewels, ornaments, in musicke, dancing, reuelling, feasting and banquetting, all which is bestowed to please their strumpets, and to inflame their owne lusts, which naturally would soone languish and faint, if they were not reuiued, and anew reinforced by these incitements and prouocations, which are the fuell of lust whereby it is kindled and nourished. In all which respects the harlot is like vnto a bottomlesse gulph, into which men being carried with the tempestuous stormes of their owne lusts and passions, doe make shipwrack of their whole estate, they in the meane time being neuer the richer vpon whom it is bestowed. And this the Wise man obserued in his time: Prou. 29.3. He that feedeth harlots, wasteth his substance. Prou. 29.3. Nei­ther is a wife, many children, and a great familie so charge­able as one harlot, nor so soone bring a man to want and mi­serie. For he that with the prodigall sonne doth banquet and reuell it among harlots, will within a while be glad to bee a fellow commoner with swine, Luk. 15. and to make a hogstie his di­ning parlour.

Secondly, the fornicatour is punished in his person, §. Sect. 3. God punisheth fornicators with infamie and discredit. and that diuersly, as first in his name; for as hee doth dishonour God many waies by his sinne, so doth the Lord cause him to be disgraced amongst men, and inflicteth vpon his name and credit such a deepe and incurable wound of dishonour, Prou. 6.33. that his reproch shall neuer be put away. With this accordeth the say­ing of the sonne of Syrach, chap. 9.9. Eccles. 9.9. Euery woman that is an harlot shall be troden vnder foote as dung, of euery one that go­eth by the way. The which although it may seeme a small pu­nishment to those who hauing set their credit to sale, are be­come shamelesse and impudent; yet it is farre otherwise with those who are of an ingenuous and honest disposition, who as they preferre their life before riches, so they make more precious account of their good name then of their liues, chu­sing [Page 164]much rather to die, then to outliue their credit and repu­tation.

Againe, § Sect. 4. The fornicator is made a slaue to his owne lusts. the Lord punisheth the fornicatour, by making him a wretched slaue, not only vnto his owne vncleane lusts, but also to filthie harlots. For whereas the Lord hath ap­pointed reason as the chiefe viceroy in the little world of man, whereby all his parts and members are to be ruled and gouerned, as it were obedient subiects; the fornicatour ioy­ning with his basest parts, euen his vncleane lusts, rebelleth a­gainst his lawfull Soueraigne, and thrusting reason out of his throne, subiecteth himselfe to be gouerned by his vnruly pas­sions and filthie affections. In which vsurped tyrannie will only standeth for a law, and tumultuous lusts rule and man­nage all things according to their owne appetite. Whereof it commeth to passe that there is nothing so abominable which is not thought tolerable, nothing so shamefull which will cause blushing, nothing so dishonest and outragious which they are not readie to act for the pleasing and satisfying of their lusts. For howsoeuer things were vnto them free and ar­bitrarie, before they had yeelded themselues as slaues to their vile affections, yet when they are once inthronized in their hearts, they tyrannically impose vpon them an vnresistable necessitie of obedience. To which purpose Augustine saith fitly, that, Ex voluntate peruersa facta est libido, & dum serui­tur libidini facta est consuetudo, Lib. Confess. & dum consuetudini non resisti­tur facta est necessitas: Peruerse will turneth vnto vnbridled lust, and while lust is obeyed there groweth custome, and cu­stome being not resisted becommeth necessitie.

And this slauerie vnto their owne lusts yeeldeth them ouer as vassals and bondslaues vnto another as base a bondage, § Sect. 5. The fornicator becommeth a slaue to his harlots. euen the miserable thraldome of their filthie harlots, who whilest vncleane affections and passions beare any sway in their deuoted vassals, hold them after a tyrannicall manner vnder the most slauish and base subiection. Her face is to her filthie louer his chiefe heauen; her smiles the sun-shine of all his comfort; her frownes like blacke clouds threatning a storme, and the storme shipwrack; her faire speeches like the [Page 165]Syrens songs rauish him with bewitching delight; her threats like dreadfull thunderclaps, or pearcing darts which wound euen to the very heart. Her command is his chiefe law, her displeasure his most intollerable punishment. If she calleth hee must come; if she sendeth, her very commaund addeth wings to his haste; if she biddeth depart, hee dare not abide in her companie, though a short absence seemeth vnto him a tedious banishment; if she biddeth stay, he remaineth vnder her arrest, and hath no libertie to depart. If she want, his purse must bee at her commandement; if she maligne, his person must bee exposed to all dangers in reuenge of her quarrell. That I may say nothing of his continuall hopes, feares, de­spaire, griefe, ielousies, quarrels, truces, wherewith he is no o­therwise tormented, then if hee were daily vpon a torturing rack, sauing that himselfe chuseth his tormentor, and volun­tarily indureth this hellish punishment. In which respect this sinne of vncleannes is by one compared to an infernall fire, Hierom. O ig­nis infernalis luxuria! cuius materia gula, &c. whose matter or nourishment is gluttonie and drunkennesse, the flame burning lust, the sparkles corrupt speeches and filthie com­munication, the smoke infamie and disgrace, the ashes vncleane fil­thinesse, and the end hell torments.

Neither are base and effeminate men onely subiect to this tyrannical slauerie, but euen the most strong and valiant, §. Sect. 6. That the most vvise and va­liant become slaues to their harlots, being first conquered vvith their owne lusts. the wisest and best qualified are in no better case, when they haue giuen themselues ouer to bee ruled with their filthie affecti­ons: for to say nothing of the thrice valiant Hercules, who hauing vanquished many monsters, was afterwards made through the violence of his lusts a base slaue to Omphale, and changed his club and lions skinne into a spindle and distaffe, receiuing his worke by taske among her maides; nor of Sar­danapalus the great king of Assyria, who was so basely in­thralled with his lusts, that he vsed to weare womens appar­rell and to spinne amongst his harlots; the Scriptures them­selues doe offer vnto vs two notable examples, the one of the strongest, the other of the wisest amongst meere men, who being first made slaues to their owne lusts, were afterwards subiected in the basest thraldome vnto their concubines and harlots. The strong Sampson who with the iaw bone of an [Page 166]asse slew a 1000. men, was so basely deuoted to the harlot Dalilah, that when he was bewitched with her allurements, he could not conceale from her his chief secret, which impor­ted him no lesse then his life, though he had often experience of her treacherie & falsehood. And Salomon so much admired for his wisedome, was so besotted vpon his wiues and concu­bines, that they withdrew his heart from God, who had in­riched him aboue all other with his gratious benefits, and in­ticed him to ioyne with them in their grosse idolatry. So that no strength is able to incounter the violence of these fleshly lusts; no wisdome can priuiledge men from being deluded and abused with the cunning wiles of these filthie harlots.

Thirdlie, §. Sect. 7. God punisheth the fornicators bodie vvith lothsome dis­eases. God punisheth the fornicator in his bodie with grieuous sicknesses and lothsome diseases; for so wisely hath he ordred it by his wisdome and prouidence, that they who who will taste the honie of this sinne, shall also feele the sting of punishment; for it spendeth the vitall spirits, consu­meth and extinguisheth the naturall heate and moisture, which are the onely preseruers of health, strength and life; whereof followeth the corruption of the blood, dissolution of the sinewes, rottennes of the marrow, aches in the ioynts, cruditie in stomacke, paine in the head, lamenesse in the limnes, gouts, palsies, and innumerable diseases. Besides all which naturall and ordinarie sicknesses and infirmities, the Lord hath of late punished this sinne with that most loth­some and desperate disease, which is so odious euen to car­nall men, that all nations are ashamed to owne it; whereof it is, that it is diuerslie called by diuers people, as the Neapo­litan, Indian and French disease, which was neuer heard of in the daies of our ancestours, till men in an vnusal manner mul­tiplying their filthie lusts, the Lord not much aboue an hun­dred yeeres-since, brought vpon them this vnusuall punish­ment, which is now growne almost as common as the sinne. The consideration whereof should mooue all-men, whose liues are more deere vnto them then their lusts, and whose health and strength is more valued then a short and brutish pleasure to leaue this sin, and loath these harlots; who in this respect may not vnfitly bee compared to sweete, but poyso­nous [Page 167]potions, which delight in the taste, but kill in the dis­gestion; or vnto bandogs, sauing that these hurt by fighting, they by fauning; these wound with biting, they with kissing and wanton dalliance. Or like the Iuie, which whilest it see­meth louingly to imbrace the tree adioyning, sucketh from it the naturall sap and moisture, and so causeth it to rot and perish.

Lastly, §. Sect. 8. God punisheth fornicators in their posteritie. as the Lord punisheth this sinne in the fornicators themselues in regard of their owne person, so also in respect of their posteritie. As sometimes he punisheth them with barrennesse, whereby their offpring is vtterly cut off, and as it were, dried in the spring, according to the saying of the Pro­phet, Hos. 4.10. They shall commit whoredome, and not increase. Hos. 4.10. Sometimes he visiteth the sinnes of these fornicators, in their vncleane issue, and pulleth them vp as soone as they begin to take roote, because such pernicious weedes are not fit to cumber his Church or common-wealth. In which respect Iob calleth whoredome, a sire which deuoureth to destruction, Iob 31.12. and wholly rooteth out a mans increase. With which accordeth the saying of the sonne of Syrach; namely, that the harlots chil­dren shall not take roote, nor her branches bring footh fruite. Eccles. 23.25. And if they liue and continue vpon the earth, the Lord com­monly giueth them ouer to patrizate, and follow the father in his sinnes, so as vsually the whorish issue may bee no more easily knowne by resembling their parents in their face and countenance, then in their leaud liues and vnchaste conuer­sation.

CHAP. XI. Of the spirituall punishments which God inflicteth vpon fornicators.

ANd these are the temporall punishments which are in­flicted vpon fornicators, §. Sect. 1. God subiecteth fornicators to his fierce vvrath. besides which the Lord im­poseth vpon them many spirituall iudgements; as first he subiecteth them to his wrath and heauie displeasure, as the Apostle witnesseth, Ephes. 5.3.6. where he saith, Ephes. 5.3.6. that [Page 168]for these sinnes of fornication, vncleannesse, and such enor­mous crimes, commeth the wrath of God vpon the children of disobedience; and therefore it behooueth vs to mortifie these earthly lusts, Col. 3.5.6. as he exhorteth vs, Col. 3.5.6, that we may not incurre the heauie displeasure of our dread Lord and Soue­raigne; for if we feare to prouoke against vs the iust wrath of an earthly prince, because in the light of his countenance is life, Prou. 16.14.15. and 20.2. and his fauour is as a cloud of the latter rame; whereas con­trariwise the feare of a king is like the roring of a lion, and his wrath is as the messengers of death: then how much more should wee auoide those sinnes, which prouoke the heauie wrath of the king of kings, whose voice is like the dreadfull thunder, and whose wrath causeth death eternall of soule and bodie? If wee are loth to displease mortall men, from whom wee receiue worldly benefits, then how much more the euerliuing God, in whom wee liue, mooue, and haue our being; Act. 17.28. and from whom we expect all our good, both here in this life, and the life to come? and if wee feare to offend them who haue onely power to kill the bodie, and can go no further, Matth. 10.28. then how should we tremble and quake to commit these sinnes of vncleannesse, whereby he is wrathfully incen­sed, who is able to destroy both bodie and soule in the fire of hell?

Secondly, §. Sect. 2. God punisheth fornication with impeni­tency and hardnesse of heart. the Lord vsually punisheth these sinnes of vn­cleannes with blindnes of minde, hardnes of heart, carnall securitie, and final impenitencie, wherby it commeth to passe that fornicators are hardly reclaimed from this vice, but be­ing giuen vp to their owne vile lusts and affections, and vnto a reprobate minde they continue in these sinnes not onely in their youth, Rom. 1.26.28. but also in old age, and euen when their bodies are impotent and disabled, their minds are still vncleane, and their tongues are exercised in ribald and filthie speeches; so hard a thing it is to get out of the bondage of these fleshly lusts when once we are inchained with them. To this purpose the wise man saith, that the harlots house tendeth to death, and her paths vnto the dead. All they that goe vnto her returne not againe, neither take they hold of the waies of life. Prou. 2.18.19. And of this there may bee rendred diuers causes; as first, be­cause [Page 169]these sins of vncleannes do bring vpon him who is de­filed with them such a blockish stupiditie and senselesse sot­tishnes, Pro. 2.18.19. The causes why fornicati­on is accompa­nied with im­penitencie. 1. Because whoredome maketh men sottish. that hee neuer thinketh of the foulnes of his sinne, nor of the manifold mischiefes which doe accompanie it; neither yet is capable of any admonition or instruction from others, whereby he might be reclaimed; for when he is once bewitched with the Syren tunes of these inticing harlots, and hath receiued these poysonous potions of beastly plea­sures, he presently loseth the vse of his reason and vnder­standing, and though hee retaineth still his outward shape, yet in his heart, affections, and inward faculties, hee is trans­formed into a brutish, or rather blockish creature, so that a man may as well with perswasion mooue a senslesse stocke, or with reason disswade a dog from following his salt bit­ches, as hee can by any waight of argument withdraw this walking blocke, and this talking beast from accompanying his wicked strumpets; for either the hidious noyse of his tu­multuous lusts do make him deafe to all admonition, or these poysonous cups of filthie pleasure doe intoxicate his minde that hee vnderstandeth not what hee heareth, or finally the force of lust so violently transporteth his affections, and the harlots chaines of alluring inticements do so surely inthrall him, that if he heareth and vnderstandeth profitable admo­nitions and instructions, yet he regardeth them not, but can­not, or will not, or therfore cannot because he will not, leaue his sinne, to which as a voluntarie slaue he is subiected.

A second cause of their impenitencie is, §. Sect. 3. The second cause of the fornicators impenitencie; because his fin is committed in secret. because their sinne is committed in secret, hauing no other witnesse of their fact but God, their owne conscience, and Satan who hath drawne them to this sinne. For as Iob saith; The eye of the adulterer waiteth for the twilight, and saith, none eye shall see me, and dis­guiseth his face: Iob. 24.15: and hauing committed wicked­nesse, he wipeth his mouth and saith, I haue not committed ini­quitie: as it is, Prou. 30.20. Wherof it commeth to passe, Pro. 30.20. that they securely goe forward in their sinne, because they want the ordinarie meanes which should bring them to amend­ment; for when as men know not their wickednesse, they cannot admonish or reproue them for it, nor cure the wounds [Page 170]which were neuer discouered, till they fester and rot in their corruptions; they are exempted from shame, the vsuall com­panion of sinne, and cause of sorrow, which oftentimes brin­geth that repentance which is neuer to bee repented of. They are also hereby priuiledged from punishments inflicted by humane lawes, which are the cords of men that draw sinners vnto God, and such admonishers as will make the senses con­ceiue them, when the vnderstanding is besotted. But let such men know, that their secret acting of these workes of darke­nesse will little auaile them; for what will it profit these of­fenders that other men are ignorant of their faults, when as they are knowne vnto their own consciences, who will beare witnesse against them, vnto God their Iudge, who will con­demne them, Psal. 1 39.11.12. Pro. 5.20. and vnto Satan their accuser and executioner, who will torment them? What will it aduantage them to shun the shame of men, when as, at the great day of the Lord, their filthinesse being discouered, they shall be disgraced be­fore God and the blessed Saints and Angels? What will it be­nefit them to haue escaped humane punishments, which might haue reformed them, and brought them to repen­tance, when as they shall eternally be tormented in hell fire without hope of deliuerance?

The last cause of this impenitēcie is the sweetnes of the sin vnto a carnall appetite, §. Sect. 4. The third cause of the fornicators im­penitencie, is the sweetnesse of this sinne to his carnall appetites. and the great delight which worldly men take in perpetrating this wickednesse, which will hard­ly suffer them to be weaned from it, either with the bitter­nes of present euils, or with the apprehension of future pu­nishments. For such neere correspondence and intimate friendship there is betweene the flesh, and these fleshly lusts, that the carnall man is ready to venture through fire and wa­ter, and to hazard health and wealth, life and lim, for the sa­tisfying of his filthie pleasure: neither will hee easilie lose that which he hath so deerely bought, but will rather endure all extremities, then he will part with his sinne which is more deere and sweete vnto him then life it selfe. By all which it may plainely appeare, that these sinnes of vncleannesse are most pernicious vnto our bodies and soules, in that they con­tinue vs in impenitencie which is the certaine forerunner of [Page 171]eternall damnation; for howsoeuer the mercies of God are most large and infinite, yet are they neuer inlarged to those who continue in their sinnes; though the blood of Christ be of an inestimable value, yet it neuer procureth pardon for those who are still in loue with their wickednesse; and how­soeuer the promises of the Gospell are most generall and in­definite, yet are they alwaies limited and restrained with the condition of true repentance.

Lastly, §. Sect. 5. The fornicator is continually tormented with vexation and cause of griefe. howsoeuer the fornicator is seldome troubled with any true sorrow for his sinne; yet doth he neuer want vexa­tion and griefe in respect of the punishment which doth ac­companie it. Before he committeth his sinne, hee is set vpon the racke of his owne inordinate lusts, which violently draw him to a resolution of perpetrating his filthinesse; after he is resolued, he is tormented with a multitude of vnrulie passi­ons and affections, which drawing contrarie waies, diuersly distract him, and euen pull him asunder. One while he is vex­ed with vncertaine hopes, and another while with doubtfull feares; sometimes he is tormented with care how hee may compasse his desires, and sometimes with ielousies and suspi­tions of manifold mischiefes which may accompanie the fruition of his carnall ioyes. Now hee doubteth of his harlots loue, and wisheth a cleere passage in his suite, and soone after hee feareth his wish, in respect of the shame or punishment which may follow the atchieuing of his desires, if by any meanes his filthy fact be discouered and reuealed. Neither is hee in better case after his lusts are satisfied, but rather as his sinne which was but onely resolued on, is now aggrauated by the execution and fact, so also are his punishments in his soule and eonscience intended and increased. For now the smoke which did arise from the flame of his lusts and dar­kened the eye of his vnderstanding being somewhat vani­shed, vpon the quenching of this fire, hee beginneth more cleerely to discerne the foulenesse of his fact, and his owne sottish follie, who for the inioying of a short and beastly pleasure, hath robbed his conscience of peace, and his heart of ioy, and cast himselfe into an inextricable labyrinth of manifold mischiefes; now his guiltie conscience maketh him [Page 172]to be in continuall feare lest his fact being discouered, his name should be exposed to infamie and reproch, and his per­son to the danger of the law; and this maketh him suspitious of his friends, and fearefull of his enemies, if there bee but the least ielousie of any meanes, wherby his workes of darke­nesse may be brought to light. And this Iob notably descri­beth, Chap. 24.16. Iob 24.16. The whoremongers dig through houses in the darke, which they marked for themselues in the day, they know not the light. 17. But the morning is vnto them as the shadow of death: If one know them, they are in the terrors of the shadow of death. Yea though they haue so secretly acted their wicked­nesse, that they are in this respect secure, being assured that they shall neuer bee discouered, yet if they bee not men of scared consciences, they are contiuually haunted with terrors and troubles of mind, as it were with hellish furies, when as being guiltie of these foule sinnes, they consider that their Iudge is also a witnesse of their hidden actions, and that one day they shal be called to a reckoning, when as they can haue but little hope that it will goe well with them, 1. Cor. 6.9.10. Apoc. 21.8. seeing the sentence of eternall death and condemnation is alreadie pas­sed vpon them in his word which is his infallible truth, y ^t ad­mitteth of no change or alteration. Who therfore would for a brutish and momentanie delight pierce his conscience with such deepe wounds which are so long in healing, and bring such continuall griefe and bitter torments before they can be cured? Who would at such high rates (as the losse of Gods fauour, and the peace of their owne conscience) buy either (at the best) continually cause of repentance, or other­wise the restlesse feares, and torturing terrors of a guiltie soule, euen to the end of life, especially considering, that these present terrors of conscience, are but the beginnings of the eternall hellish torments?

CHAP. XII. Of the publicke punishments which the Lord inflicteth vpon the common-wealth for the sinne of whoredome.

ANd these are the punishments which for the sin of whoredome are inflicted vpon priuate per­sons. §. Sect. 1. That the com­mon-wealth is diuersly pu­nished for the sinne of whoredome. Besides which the Lord imposeth manie heauie iudgements vpon the publicke state, and vpon the whole common-wealth: for where whoredome aboundeth, there the whole land mour­neth, and being spoiled of her fruites, Ier. 23.10. wherewith she should nourish her inhabitants, shee sitteth sorrowfull hanging downe the head, like a miserable mother, who being impor­tuned for foode by her starued children, hath not any thing to giue them to satisfie their hunger, and preserue them from famishing. Sometimes the countrie is so grieuouslie sicke through the noisome humours and burthenous corruptions of vncleannesse, that it hath no other meanes to ease it selfe, but by vomiting out all the inhabitants, as appeareth in the example of the Cananits, Leuit. 18.25.28. Leu. 18.25.28. sometimes when men neglect the punishment of these sinnes of vncleannesse, their cry ascendeth vp into heauen importuning the Lord to take extraordinarie vengeance, when ordinarie iustice is not executed; as we may see in the example of Sodom & Gomor­rah, Gen. 19. which were destroied with fire and brimstone that came downe from heauen. And sometime the heate of this filthie lust so inflameth the iust wrath of God, that nothing will ap­pease and quench it, but a large streame of the offenders blood; as appeareth in the example of the Israelites, who for their spirituall and carnall whoredome with the Moabites were destroyed to the number of 24000. at one time; as ap­peareth Numb. 25.9. Num. 25.9. And in the Beniamites who were al­most all put to the sword for committing and defending these sinnes of vncleannesse. And also in the Sichemites, Iud. 20 who for the filthines of their Lords son, in deflouring Dinah, Ia­cobs [Page 174]daughter were vtterly destroied. Gen. 34. The which as it was a bloudie sinne in Iacobs sonnes, so no doubt it was a fearefull iudgement of God vpon that citie, the which hee hath left as an example vnto after ages, to shew how odious and abominable the sinnes of whoredome and vncleannesse are in his sight.

The consideration whereof should both restraine priuate men from defiling themselues with the carnall filthinesse of their vncleane lusts, §. Sect. 2. That loue to our countrie should make priuate men abhorre, and Magistrates punish this sinne of whoredome. seeing thereby they not only bring so manifold mischiefes vpon their owne heads, but also make their deere countrie which hath giuen vnto them their first breath, and continuall maintenance, education and defence, liable vnto Gods fearefull plagues, which they should more tender and preciouslie esteeme, then either goods, lands, or life it selfe. As also it ought to moue Magistrates, who are ap­pointed by God as his deputies on earth, y ^t in zeale for Gods glory, and loue to their country, they both make wholesome lawes, for the punishing and suppressing of these vices, and also see them duely executed, but inflicting iust and deserued punishments vpon the offenders; for where sinne is punished with ordinarie punishments, there the Lord seldome inflict­eth his extraordinarie plagues; neither doth our Soueraigne Lord and supreame Iudge, take the execution of iustice into his owne hands, but when it is neglected by his inferiour and earthly officers. Whereas contrariwise when Magistrates sleepe and wincke at enormous crimes, then the Lord espe­cially watcheth and beholdeth them; when as their sword of iustice most rusteth in the scabberd, then is the Lord most readie to draw out the terrible sword of his fearce ven­geance, whereby he destroyeth both the wicked people and the negligent Magistrates.

CHAP. XIII. Of the eternall punishments which God inflicteth vpon forni­cators.

ANd these are the temporall punishments which the Lord inflicteth both vpon priuate persons, §. Sect. 1. 1 God depri­ueth them for this sin of the ioyes of heauen. and whole common-wealthes, for this sinne of whoredome; the which although they are ma­ny and grieuous, yet are they nothing in com­parison of those eternall punishments which hee hath prepa­red for those who are guiltie of this crime in the life to come. For first, whereas our chiefe happinesse shall then principally consist in the fruition of God, because hee is infinite in all goodnesse and perfection, and in an vnspeakeable and vn­measurable degree, comprehendeth in himselfe alone al that vertue, excellence, delight, comfort, and whatsoeuer good thing may be desired, either for the inflaming of our loue, or the perfecting of our ioy; with which if wee compare all the goodnesse and excellence of the creatures which either haue beene, are, or shall bee, they are altogether incomparably lesse, then the least drop in respect of the maine ocean, and then the smallest graine of sand in comparison of the whole globe of the earth: this sin of whordome doth exclude vs for euer out of his presence in which is fulnes of ioy, and casteth vs into an euerlasting banishment out of his heauenly king­dome. So the Apostle telleth vs: That neither fornicators, 1. Cor. 6.9. nor Idolaters, nor adulterers, nor wantons, nor buggerers, &c. shall inherit the kingdome of God. And that dogs, inchanters, whore­mongers, Apoc. 22.15. murtherers and such outragious sinners, shall bee shut out of the gates of the new Ierusalem. If therefore ba­nishment out of our earthly countrie bee accounted such a heauie punishment, that euery one carefully auoideth such faults as may deserue it, the which in truth in comparison, is but a temporarie changing of the place of our exile, the whole world being but a place of banishment from our hea­uenly countrie; how much more carefully should we auoide [Page 176]these sinnes of vncleannes, which will cause vs to be eternally banished out of our heauenly countrie, which containeth in it such ioyes, that in respect thereof the most pleasant prince­ly palace on earth, is but an irksome prison and most vncom­fortable dungeon, and the greatest worldly ioyes that can be thought on, but like tedious griefes and bitter torments? If it be such a grieuous punishment to bee exiled out of our na­tiue soile into a forraine countrie, where perhaps wee shall haue not much lesse ioy and comfort, nor much more cause of griefe and sorrow, and where we shall spend (when it is at the longest) a momentarie, and (when it is at the best) a wretched and miserable life, and afterwards haue as readie and short a passage into our heauenly countrie, where all ioy and hap­pinesse attend vs, as if we still remained at our natiue home: then how much more grieuous is it, to bee banished out of our new Ierusalem, where there is all comfort without mix­ture of discontent, and all blessednes without the least griefe or miserie, and that not for a momentanie life, but for euer and euer?

And yet this is but the one half of their miserie which they shall then indure. §. Sect. 2. Fornicators shall be cast into hell fire. For well were it with them, if they might become like the beasts which perish, and that hauing lead a brutish life, they might also die a beastly death, feeling nei­ther weale nor woe after their departure; but their condi­tion shall be much more miserable; for as they shall lose the comfort of Gods presence, so they shall finde the horrour of the cursed fellowship with the diuels and damned spirits; as they shall be dispossessed and depriued of the ioyes of hea­uen, and of all that blessednesse which is prepared for the Saints, who haue kept their vessels in puritie and holinesse; so shall they haue their portion in the hellish torments, in vtter darknesse prepared for the diuell and his angels. For among many other wicked sinners, whoremongers shall haue their portion in the lake which burneth with fire and brimstone, which is the second death, as the holie Ghost telleth vs, A­poc. 21.8. Apoc. 21.8. And therefore as one naile driueth out another, so should the remembrance of the fire of hell extinguish the flames of lusts kindled in mens hearts; and the consideration [Page 177]of these intollerable and euerlasting torments, should re­straine men from those short vaine and sensuall pleasures, which are the causes and forerunners of them. August. de ho­nest. mulier. Cap 3. Tom. 9. For as Augu­stine saith; Citò praeterit quod delectat, & permanet sine fine quod eruciat: The pleasure of lust which for the time delighteth doth soone vanish, but the paines of hell into which they plunge vs, doe continue for euermore.

CHAP. XIIII. The obiection of fornicatours answered, who excuse their sinne vnder the pretence of marriage.

ANd thus haue I shewed the manifold and grie­uous punishments, which the Lord inflicteth vpon whoremongers and vncleane persons, both in this life and the life to come. Now in the last place it remaineth that I answer briefly an obiection or excuse, which is commonly made by forni­catours of the better sort, whereby they thinke themselues acquitted from the guilt of sinne, and priuiledged from all danger of punishment; namely, that they are purposed be­fore they commit this follie, to marrie the partie whom they haue defiled, and so to make amends for the fault commit­ted. To which I answer, that howsoeuer this is the best course which they can take after they haue fallen into this sinne, if it be ioyned with serious and sound repentance; yet it is no argument to incourage any to commit this wickednesse vn­der this colour and pretence. For howsoeuer they be resol­ued to marrie the partie, yet in the meane while they grie­uously sinne against God, themselues, the partie defiled, and the fruite of their owne bodie. They sinne against God not only by committing fornication, but also by making whore­dome their passage and entrance into his holy ordinance of mariage, and so hauing offered their first fruits and the prime of their strength vnto Satan, and their owne filthie lusts, they reserue for God the remainder, and as it were their leauings. [Page 178]They abuse themselues by imagining that they can by ma­riage satisfie for their sinne, and so securely passe it ouer with­out repentance; whereas in truth there is no other meanes to wash their defiled bodies and soules from the pollution of their sinne, but the precious blood of the immaculate Lambe Iesus Christ. They depriue themselues of all assurance and comfort of Gods blessing vpon their mariage into which they make such a wicked entrance; for how can they hope for a good proceeding, where the beginning is so wicked and vnlawfull? how can they expect that God will build that house whose very foundation is laid in sinne? that hee will make them a happie couple who were first ioyned in forni­cation? or cause her to become a vertuous wife vnto him, who hath alreadie abused her as his strumpet? Againe, what greater iniurie can hee offer vnto her whom hee pretendeth chiefly to loue, seeing hee exposeth her to the danger of per­petuall infamie and reproch? For who hath assured him that he shall liue to solemnize the promised mariage, especially seeing the Lord might in his iustice presently inflict death of bodie and soule for his sinne? and if hee doe not, what doth he but die a fornicatour, and leaue her to liue a reputed har­lot, by her owne desert and others estimation? But though it should be granted that he had procured from heauen a lease of his life, yet what wrong in the meane time doth hee offer her to whom he pretendeth mariage, seeing he maketh her his harlot before he maketh her his wife? and spoiling her of her honestie and virginitie, maketh her fit to enter into the stewes, before he admitteth her into the honourable bed of mariage? What iniurie is this to blemish her good name which he should most honour? For howsoeuer hee hath by mariage cured the wound which hee hath made in her repu­tation, so as it is not mortall to her credit, yet there euer re­maineth as it were a running issue of rumour, and infamie, or at least a foule scarre (if euer it come to light) in others esti­mation, or (if it remaine secret) in their owne consciences, which will euer after make them more iealous the one of the other. Finally, he sinneth against the fruite of his owne bo­die, [Page 179]in that he begetteth it of the seede of fornication, imba­sing it in his conception, and marking it with the stampe of his sinne, before it enioyeth the light of the Sunne.

CHAP. XIIII. Of the sinne of Adulterie, and the hamousnesse thereof.

ANd thus haue I intreated of the sinne of fornicati­on, §. Sect. 1. Of Adulterie, and the kinds thereof. which is that sinne of vncleannes that is com­mitted betweene single or vnmarried persons, and haue shewed the hainousnesse of it, and the grieuousnesse of the punishment which doth accompanie it. In the next place I am to speake of the sinne of adulterie, which is that vncleannesse that is committed by those that are either married or betrothed; for the law of God as deepe­lie condemneth, and as seuerely punisheth the latter as the former, as appeareth, Deut. 22.22.24. Deut. 22.22.24. In which argument I will obserue the same order which I did in the former, shewing first what it is, and the kinds thereof, the hainous­nesse of the sinne, and the grieuousnesse of the punishment. Adulterie is the defiling of anothers bed with the act of vn­cleannesse; as the name it selfe also signifieth; For it is cal­led, Adulterium, quasi ad alterius thorum accessio. The which sinne is of two kinds: for either it is single, or double adul­terie. Single adulterie is that vncleannesse which is commit­ted, either betweene a married man, and a single woman, or a married woman with a single man. Double, when as both the parties are married, who defile themselues one with ano­ther.

Concerning the hainousnesse of which sinnes I shall not neede to say much; §. Sect. 2. That adultery is an hainous sinne. for if the sinne of simple fornication and whoredome bee so wicked and damnable, as be­fore I haue shewed, then must it necessarilie follow that the sinne of adulterie (which is a finne of the same kinde, Leuit. 18.20.29 Ier. 7.9 10. Ezech. 22.11. but in a much higher degree of wickednesse) is a notorious crime and an horrible abomination, as the Scriptures also call it, [Page 180]which continually calles and cries at the throne of Gods iu­stice for fearefull vengeance vpon the offenders. And there­fore leauing that which hath bin said, concerning the great­nesse of the sinne of fornication, and the grieuousnesse of the punishment to be applied to this sinne of adulterie, but with a great ouermeasure, in as much as it farre exceedeth in a higher degree of wickednesse; I will content my selfe briefly to adde that which seemeth to bee more peculiar to this crime, both in respect of the sinne, and the punishment due vnto it.

First then, §. Sect. 3. That the adul­terer sinneth against God, by violating his holy ordinance. the adulterer sinneth in a peculiar manner a­gainst God, in that he doth in the highest degree violate his owne ordinance of marriage, which is most ancient, as being instituted of God in Paradise; most honourable, as challen­ging the Lord for the first author and solemnizer therof; and most holie and pure, as being instituted and ordained in the state of innocencie; and since the fall, appointed as the or­dinarie meanes to preserue our bodies and soules in puritie and chastitie, vnspotted and vndefiled. For whereas the Lord hath ordained, that by marriage there should be such a neere communion between the parties conioyned, that they shuld be no more two but one flesh, in regard wherof a man ought to forsake father and mother, that he may cleaue to his wife, louing and cherishing her as being a part of himselfe; and that to these ends, that they may bee preserued from whoredome and all manner of vnlawfull lusts, procreate an holy seede, and be mutuall comforts one to another; the for­nicator doth vtterly violate this holy ordinance; for he dis­ioyneth those whom God hath conioyned, and breaketh the bond of holy marriage by ioyning himselfe with an harlot, and becomming one flesh with her, hee forsaketh his deere spouse, for whose sake he should forsake father and mother, and adhereth to a filthie strumpet; he loatheth his wife, and loueth his whore; he defileth his bodie and soule, created ac­cording to Gods image in holinesse and purity, with whore­dome and vncleannesse; he begetteth an vnholy seede and basterdly brood, and becommeth vnto his wife, of a chiefe comforter, a most grieuous tormentor, filling her heart with [Page 181]griefe and iealousie, and her face with shame, when she seeth her selfe reiected, and set at naught.

Secondly, the adulterer sinneth against God, §. Sect. 4. 2. He offen­deth God by breaking his couenant of marriage. by breaking the couenant of the Lord, which was made at the solemni­zing of their mariage. For then they do not only make a mu­tual contract one with another, y ^t they wil faithfully obserue marriage fidelitie and loue betweene themselues; but also they make a couenant with God in his presence, and in the face of his holy assemblie, that they will performe this vow and promise betweene them made: and therefore when they violate this holie contract, they doe not onely treacherously breake their promise made one to another, but also their co­uenant made with God. As appeareth plainly, Prou. 2.17. Prou. 2.17. whereas he saith, that the adultresse who forsaketh the guide of her youth, doth therein forget the couenant of her God. Where­by they offer great iniurie vnto the Lord; seeing when a co­uenant is violated, the wrong redoundeth not only to him whom it directly concerneth, but also vnto him, in whose name the couenant is made and concluded.

CHAP. XV. That the adulterer sinneth grieuouslie against his neighbour.

ANd as they sinne hainouslie against God, §. Sect. 1. 1. He sinneth against him whose wife hee desileth: 1. By disgracing him. so also against their neighbour; and first against the partie whose yokefellow they defile; for they brande his name with ignominie and reproch, because in regard of that neere vnion which is betweene married persons, the disgrace and discredit which of right belongeth to the wife, redoundeth also vnto her hus­band, who is as it were the better part of her selfe. Of which we haue common experience in our owne countrie by those disgracefull nick-names which are vsually, though vnwor­thilie, giuen to the innocent partie.

So also they commit against their neighbour the most di­uellish deceit and notorious theft that can be imagined; for [Page 182]they, §. Sect. 2. 2. He com­mitteth against him diuelish deceit, and no­torious theft. like Satan himselfe, sow in his choisest ground such cursed weedes, that they are ashamed to reape, or owne in the time of haruest; and graft into his best valued stocke wilde and wicked imps, which hee carefully nourisheth as though they were his owne handy-worke, vntill their wicked and vnnaturall fruites discouer them to be none of his. They cuc­kow-like lay their filthy egges in anothers nest, making him to loue, cherish, and nourish it, as if it were his owne issue, till being growne to some bignesse, it vnnaturally seeketh to de­stroy the nurse, Iudg. 9. and vtterly ruinateth his whole posteritie. In a word, they theeuishly thrust their owne bastardly broode into another mans possessions, causing him to receiue the portion of a childe from him, who is not his father, and to share the inheritance among them who are not his brethren. And that which is worst of al, through this deceit they make the innocent partie to carke and care, to spend his sweate, and to spare from his owne backe and bellie, that in the end hee may bestow the fruite of his labours, to maintaine and prouide for such an one, as is not only a stranger, but the issue of his mortall enemie, who aboue all men liuing hath most disgraced and abused him. And yet this is not the worst kind of theft which the adulterer vseth; for hee not only spoileth his neighbor of his common and ordinarie goods, the which losse hee might recompence with a proportionable satisfa­ction; but hee also robbeth him of his chiefe treasure, and most esteemed iewell, the hart, loue and affection of his wife, the which wrong hee can neuer recompence though hee should bestow vpon him his whole estate, nor mitigate his raging iealousie, breathing nothing but reuenge, if euer hee come to the knowledge thereof, though hee should inrich him with his gifts. For (as the Wise man saith) iealousie is the rage of a man, therefore he will not spare in the day of vengeance. He cannot endure the sight of any ransome, neither will hee be ap­peased though thou augment the gifts. Prou. 6.34.35. Prou. 6.34. 35.

Finally, §. Sect. 3. The adulterer oftentimes plaieth the murtherer. as the adulterer plaieth the theefe against his neighbour, in robbing him of his goods; so oftentimes hee plaieth the tragicall part of a bloodie murtherer, in spoiling him of his life: for being inwardly tormented with the ra­ging [Page 183]flames of lust, at first he is thereby vrged to thrust in as an vniust sharer in another mans right; but being intruded hee doth not so content himselfe, but scorning to haue any copartner or corriuall in his loue, hee laboureth to haue the intire interest and to become the sole owner of his delights. And because the husband of his harlot standeth in his way and crosseth his desires, hee seeketh by all meanes to bring him to destruction, both by open violence, if the law doe not restraine him, and by secret trecherie. As wee may see in the example of Dauid, who, that hee might enioy his loue, 2. Sam. 11. and hide his shame, murthered Vriah his faithfull seruant.

Secondly, §. Sect. 4. 2. The adulter­er sinneth grie­uouslie against his owne yoke-fellow. the adulterer or adulteresse sinne grieuously a­gainst their owne yoke-fellow, either wife; or husband; for first they breake the couenant of mariage made betweene them in the presence of God, and in the sight of his congre­gation: for whereas they haue obliged themselues one to the other, that they will obserue and keepe mariage fidelitie, and reserue their bodies chast and vndefiled for one anothers peculiar vse; they trecherously violate this their promise, and defile their bodies with strange lusts, making them to become more fit guests for a filthie brothell, then for the ho­nourable bed of mariage. Whereas they mutually promised mariage loue, which farre surpasseth the loue of parents to­wards their children, both in excellencie and in proprietie, they fixe their loue vpon strangers, and loath their yoke-fellowes, as if they were their mortall enemies. Neither is it possible that the adulterous wife should loue her husband, when she is besotted with the loue of her filthie copes-mate, nor for an adulterer to loue his wife, when he is intangled in the harlots snares, and carried away with her bewitching al­lurements. And this is that breach of couenant which the Lord laieth to the Israelites charge as a grieuous sinne: Mal. 2.14. The Lord hath been witnesse betweene thee, Mal. 2.14. and the wife of thy youth, against whom thou hast transgressed, §. Sect. 5. Adulterers rob their yoke fel­lovv of their goods. yet is she thy com­panion, and the wife of thy couenant.

Secondly, whereas by mariage there is also a communion of their goods and persons, by vertue whereof they haue iust [Page 184]interest and proprietie both in their states and bodies, the adulterers do robbe their yoke-fellow of their right; for first the adulterous husband spendeth his substance in maintai­ning his harlot, and in nourishing and bringing vp his adul­terous broode; whereby hee impouerisheth his wife, and bringeth her vnto want and miserie, either because of the in­sufficiencie of his estate to maintaine both his harlot, and his owne charge; or through the hardnes of his heart, and want of loue to his own spouse; for it is the vsuall fruite of whore­dome and adulterie, to make a man prodigall abroad, and niggardly at home, bountifull to his harlot, and all that be­long vnto her; and miserably neere, and sordidous, to his wife, and his lawfull begotten children. So also the adulte­rous wife robbeth her husband, not onely by catching and purloining all she may from him, to bestow vpon her louers; but also in bringing into his familie an adulterous issue, who deuoure the fruite of his labours, and confusedly diuide his substance and patrimonie amongst his owne children. In which respect the adulterie of the wife is more pernicious then of the husband, because it is accompanied with more abominable deceit, no man being able, who hath an harlot to his wife, to know his owne children, from the children of a stranger, whereby hee is compelled to nourish his enemies, for feare of destroying his chiefest friends; and to giue in­heritance to the children of fornication, lest otherwise through his ignorance he may perchance disinherit the law­full fruite of his owne bodie.

Lastly, §. Sect. 6. Adulterers rob their yoke-fel­lovv of their heart and af­fection. the adulterer or adultresse rob their wife or hus­band of their most valued right, namely, their hart, affection, and the vse of their bodie, of which there is by vertue of ma­riage a communion in respect of one another, and a peculiar and incommunicable proprietie, in respect of all other per­sons in the world. 1. Cor. 7.4. So the Apostle saith, 1. Cor. 7.4. The wife hath not the power of her owne bodie, but the husband: and like­wise the husband hath not the power of his owne bodie, but the wife. And therefore in adulterie there is also included the grossest, and most pernicious kinde of theft, seeing married [Page 185]persons liuing in this sinne are not only theeues of goods, but man-stealers and theeues of the bodie and person; which is of much greater value.

Thirdly and lastly, §. Sect. 7. The adulterer sinneth against his owne fa­milie. the adulterer in a peculiar manner sin­neth against his owne familie, both by vtter neglecting of it, all his thoughts, endeuours, and imployments, being wholly taken vp by his harlot; so as he hath neither leisure nor plea­sure, either to spend his time in the honest workes of his cal­ling, whereby he may maintaine his charge, or with any wise prouidence dispose of that which he alreadie hath; whereby he runneth into wilfull beggerie, not caring which end go­eth forward, and maketh all his familie to partake of the fruit of his sinne, and feele the like want and miserie. And also by bringing Gods iudgements and heauie punishments vpon the whole house, for his sinne, whereby it is destroyed and brought to nought. For this sinne of whoredome is a fire that shall deuoure vnto destruction, and which shall roote out all the adulterers increase, as Iob speaketh, chap. 31.14. Iob 31.14.

But as the adulterer sinneth against others, §. Sect. 8. That adulte­rers sinne most grieuouslie a­gainst them­selues. so most grie­uously against himselfe, in that he not only defileth his bodie and soule with this abominable filthines, but also woundeth his conscience with a sinne, which as it is in it selfe very hai­nous, so likewise of all other sinnes most vnexcusable; seeing the Lord hath not only prouided a remedie against this sin, but also hath in mercie granted vnto him the vse and fruition of it, namely, lawfull mariage. For why should hee steale of his neighbour that hath plentie of water in his owne ce­sterne? as the Wise man speaketh. Prou. 5.15.19. Why should hee delight himselfe in vnlawfull lusts with a stranger, vnto whom God hath giuen a wife in whom hee may reioyce, as being neere vnto him, euen as a part of himselfe; and who may bee vnto him (if the fault be not his owne either in his choice, or vse) as the louing Hinde and pleasant Roe; Prou. 5.19. whose breasts may satisfie him at all times, and in whose loue he may delight continually. Whereby it appeareth that the adulterer is a wilfull theefe, who stealeth not vpon necessitie, but through curious wan­tonnesse, like a rich miser who hauing plentie of gold at his owne command, steales from his neighbour brasse or copper. [Page 186]And this is that argument which the holy Ghost vseth to ag­grauate the sinne of adulterie, farre aboue the sinne of theft: Men (saith he) doe not despise a theefe when he stealeth to satisfie his soule, because he is hungrie, &c. But he that committeth a­dulterie with a woman he is destitute of vnderstanding: he that doth it, Prou. 6.30.32 destroyeth his owne soule. Prou. 6.30.32.

CHAP. XVI. Of the punishment of Adulterie.

ANd thus haue I shewed that adulterie is a grieuous sinne. §. Sect. 1. That by the law of God adulte­rie was pun sh­ed with death. The consideration whereof should bee an effectuall argument to restraine all men from fal­ling into it; for if euery ordinarie sinne de­serueth Gods anger and eternall condemnation, then what fierce wrath and deepe condemnation is due vnto them, who make no conscience of committing these sinnes, which are so capitall and hainous? But because many secure worldlings make light account of the heauiest burthen of sinne, and care little for prouoking Gods wrath, so they may securely enioy their carnall pleasures; therefore in the next place I will also shew how fearefully this sinne is punished, and that both in this life, and the life to come. In this life the punishment of adulterie is either ordinarie, or extraordinarie. The ordina­rie punishment which by the law of God is to be inflicted, vpon adulterers, Leuit. 20.10. is death it selfe, as appeareth, Leuit. 20.10. The man that committeth adulterie with another mans wife, be­cause he hath committed adulterie with his neighbours wife, the adulterer and adulteresse shall die the death. Deut. 22.22. So Deut. 22.22. If a man be found lying with a woman married to a man, then they shall dye euen both twaine, to wit, the man that lay with the wife, and the wife: so thou shalt put away euill from Israel. The which law was executed with the greatest seueritie among the people of God by his owne expresse appointment; for where­as other crimes were not punished with death, vnlesse the party were conuicted by the direct testimonie of two witnes­ses at the least, the Lord permitted the iealous husband to [Page 187]make a speciall triall of his wiues chastitie and honestie; and gaue vnto him an extraordinary, and most admirable meanes for the conuincing her (if she were guiltie) of her sinne when no witnesses could bee produced; namely, that shee should drinke of the cursed water, which should not hurt her being innocent, but rather should make her fruitfull; but if shee were guiltie, then vpon the drinking thereof, her bellie should swell, and her thigh rot, and so the woman should be accursed among her people, Num. 5.14.15.27.28. Numb. 5.14.27. So that rather then the Lord would haue this hainous sinne of adul­terie goe vnpunished, he would himselfe after this wonder­full manner discouer and punish it.

Now this punishment of adulterie by death, §. Sect. 2. That the pu­nishment of a­dulterie by death, is a law of common equitie. seemeth to be not a meere iudiciall law, which was proper and peculiar to the common-wealth of Israel, but a law of common equity, which bindeth and holdeth in subiection all nations vnto it. First, because long before the iudiciall law was giuen, the same punishment was inflicted vpon adulterrers, as appeareth by Iuda his sentence against his daughter in law Thamar, Gen. 38.24. namely, that because being espoused to his sonne, shee had plaied the harlot, she should be burnt to death. So when A­bimilech being a king had no superiour to execute this law vpon him, the Lord himselfe threatneth death against him if he abused Sara Abrahams wife. Gen. 20.3.7. The same punishment also Abimilech threatneth against any of his people without ex­ception that should touch Isaacs wife. Secondly, Gen. 26.11. because the Heathens themselues who had not Moses law, by the light of nature inflicted the punishment of death vpon adulterers, whereby it appeareth that it is not iudiciall, but morall and perpetuall, seeing it was common to the Iewes and Gentils. Ier. 29.22.23. Lucianus. Strab. geo­graph. lib. 16. Euseb. de prae­parat. Euan­gel. lib. 6. cap. 8. Alex. ab Alex. lib. 4. cap. 1. Lib. 1. bell. Ieth. So Nebuchadnezzar caused those two adulterous Prophets, Zedechias and Achab, to bee burnt with fire, as the Prophet foretelleth, Ier. 29.22.23. So Saletus Prince of Crotone a ci­tie of Greece, enacted a law, that adulterers should be burnt to death. By Draco his law likewise the same punishment was inflicted vpon the like offenders. In like manner this sin was capital among the Arabians, as Eusebius recordeth. And so also among the Gothes, as Procopius writeth. Finallie, a­mong [Page 188]the Romans adulterie was punished with death, both by the twelue tablei, and by their law called lex Iulia, which was made by Augustustus Cesar.

Other nations which did not inflict death vpon the adul­terers, punished them with tortures, as bitter as death. The Egyptians decreed that y ^e nose of the adultresse should be cut off, Diodor. Sic. lib. 1. cap. 6. and that the adulterer should bee beaten with a 1000. stripes, almost vnto death. Zaleucus King of the Locrenses made a law that the adulterer should lose both his eies: which law when his owne sonne transgressed, notwithstan­ding, that the people being inclined to pitie, would haue had his fault remitted, he would not condescend, but caused one of his owne, Aelian. in va­ria hist. lib. 13. and one of his sonnes eies to be pulled out. Among the Germans, as Cornelius Tacitus recordeth, the a­dultres being stripped naked before her kindred and friends, had first her haire cut off, and afterwards was beaten with cudgels through the towne by her husband.

By all which it appeareth, §. Sect. 3. An obiection ansvvered. that euen by the light of nature, adultery in all ages hath bin condemned & punished as a ca­pitall crime, and consequently that this punishment among the Iewes was not meerely iudiciall, but morall and of com­mon equitie. Neither is that obiection of any force, that our Sauiour Christ refused to condemne the woman taken in a­dulterie, seeing hee came into the world not to execute the office of an earthlie Iudge, but of a mediatour who should from God procure the pardon of our sinnes; he came not to condemne, but to saue, and to giue his life a ransome for ma­nie; againe whereas our Sauiour asketh the woman if any man had condemned her according to the law in that case prouided, it seemeth thereby that if the sentence of death had been lawfully passed against her, he would not haue re­pealed it; for he came not to violate the law, but to fulfill it. §. Sect. 4. That Magi­strates ought to punish this sinne of adulte­rie vvith all seueritie.

And therefore our Christian Magistrates are to be exhor­ted, that they would not lightly account of this sinne of whoredome, which the law of God and the law of nations, hath condemned as capitall; but that they would enact se­uere lawes for the punishment of this sinne, which is so abo­minable [Page 189]vnto God, and so pernicious vnto humane societie; otherwise the guilt thereof will lie heauie vpon the land, and prouoke the Lord in his iust displeasure, Deut. 22.22. Ezech. 22.11. not only to punish them and the whole country for their negligence and remis­nesse, but also to take vengeance of the offenders himselfe by his extraordinarie iudgements, when ordinarie punishments are not inflicted. For when Magistrates neglect their dutie in punishing this sinne, then the Lord will take the sword of iustice into his owne hand, according to that, Heb. 13.4. Heb. 13.4. Mal. 3.5. Whoremongers and adulterers God will iudge. So he saith, Mal. 3.5. that himselfe would come neere vnto the people of Iu­da in iudgement, and would be a swife witnesse against the adulterers: and Ier. 5.7.8.9. Ier. 5.7.8. he professeth that in his instice he could not spare them who were guiltie of this sinne of whoredome, but would visit them, and be auenged on them for this and such other abominations. As therefore it is im­possible for a man to take fire into his bosome, or to walke vpon the hot coales and not be burnt; so impossible is it, that a man should defile his neighbours wife, and be acquitted of the Lord as innocent, as the Wise man telleth vs: Prou. 6.27.29. Prou. 6.27.29.

Now the punishments which the Lord vsually inflicteth vpon adulterers in this life, §. Sect. 5. God punisheth adulterie by the lavv of requitall. are not only the same which hee inflicteth vpon fornicators, of which I haue alreadie spoken, as pouertie, infamie, slauerie to their lusts and harlots, loth­some diseases, impenitencie and such like, the which the Lord encreaseth according to the rule of his iustice in a due proportion to their sinne, and causeth them to light much more heauily vpon the adulterer then vpon the fornicator, in as much as hee much more hainouslie offendeth; but also with some peculiar punishments which are more proper to this sinne. As first hee punisheth adulterie by the law of re­quitall, and as they defile other mens wiues, so hee suffereth other men to abuse theirs with the like filthines and vnclean­nesse. And this is that punishment which the Lord threat­ned against Dauid, 2. Sam. 12.11. and 16.22. and afterwards inflicted vpon him for his adulterie with Vriahs wife, 2. Sam. 12.11. Thus saith the Lord, [Page 190]Behold, I will raise vp euill against thee out of thine owne house, and will take thy wiues before thine eies, and giue them vnto thine neighbour, and he shall lie with thy wiues in the sight of this sunne. The which was accordingly executed, as appeareth, 2. Sam. 16.22. And this iudgement Iob to approoue his innocencie in this behalfe, imprecateth against himselfe if he had at anie time polluted himselfe and his neighbours wife with this sin: Iob 31.9.10. Iob 31.9.10. If mine heart hath been deceiued with a woman, or if I haue laid waite at the doore of my neighbour; let my wife grinde vnto another man, and let other men bow downe vpon her.

Secondly, §. Sect. 6. God punisheth adulterie with his heauie curse. Gal. 3.10. the Lord punisheth this hainous sinne, with his heauie curse and malediction, for howsoeuer the curse of the law belongeth generally to all transgressors, yet in some spe­ciall manner it is denounced against this sinne of Adulterie; and therefore the Prophet foretelleth, that when they of the captiuitie of Iudah should take vp a fearefull curse against any, it should bee in this forme, that the Lord would make them like vnto Zedechiah and like Ahab, two notable adul­terers; as appeareth, Ier. 29.22. Ier. 29.22. So the Lord saith in his law, that when the adulteres had drunke the cursed water, is shuld be turned into bitternesse, and cause her bellie to swell, and her thighe to rot, and the woman should be accursed among her peo­ple: as it is Numb. 5.27. Numb. 5.27. §. Sect. 7. The punish­ment of adul­terie in the life to come.

But showeuer the Lord, to shew the riches of his mercie to all repentant sinners, and to make the impenitent much more vnexcusable, doth sometimes forbeare to inflict these punishments vpon adulterers in this life, yet will hee most surely, and most seuerely punish them in the life to come. For if fornicators shall be depriued of the ioyes of heauen, and haue their portion in hell fire, euen in the lake which bur­neth with fire and brimstone, as before I haue shewed; then surely the adulterers, whose sinne is much more vnexcusable and hainous, shall be plunged into a farre deeper degree of condemnation, and be much more exquisitely tormented in those hellish torments. And these are those intollerable and eternall punishments, which are in so many places of the holy [Page 191]Scriptures denounced against adulterers, some whereof I will annex, that who so wil may search and examine them. 1. Cor. 6.9.10. Gal. 5.19.21. Ephes. 5.5. Apoc. 21.8. and 22.15.

CHAP. XVII. Of the meanes whereby we may be preserued from whoredome.

ANd thus haue I spoken of the sinnes of vnclean­nesse, §. Sect. 1. The first means is to reclaime our willes from vncleannesse by considering euils which the doe accompa­nie it. both of fornication, which is that filthi­nesse that is committed betweene single per­sons; and of adulterie, which is committed be­tweene married folkes; and haue prooued that they are not only hainous sins, but also that they are attented vpon with innumerable mischiefes, and punished with feare­full punishments both in this life, and the life to come. Now in the last place I will set downe some meanes, whereby wee may be the better inabled to preserue our bodies in puritie and chastitie, and bee either restrained or reclaimed from whoredome and vncleannesse. The which meanes are either common preseruatiues from all manner of filthie lusts, or more proper remedies against adulterie. Concerning the former, if we would be preserued from whoredome and all manner of filthinesse, it behooueth vs first to reclaime our willes, and to worke in our hearts and affections an vtter ha­tred and detestation of this sin, so as we may desire nothing more then to be preserued from it, if we be yet innocent; or at least, may be reclaimed, if we haue offended. For as it is in vaine to prescribe good medicines to such a patient, as being in loue with his diseases, will not receiue them; so it is in vaine to thinke of meanes to preserue vs from sinne, if wee still haue a liking of it, or of remedies to cure our spiritual diseases, if we be not come to an earnest desire and hearty re­solution to part with them. To this purpose therefore let vs in the first place often meditate with our selues, of that which hath been alreadie spoken, both concerning the hainousnes of the sinne, and the greatnesse of the punishment. As for [Page 192]example, y ^t it is in a high degree, a notorious breach of Gods commandement, the transgression whereof is accompanied with a fearefull curse, that is is a badge of such an one as God hateth, and a notable fruite of the flesh in which whosoeuer liue, shall die eternally. That he who committeth it, grie­uouslie sinneth against God, his neighbour, and himselfe, and that in manie respects as hath been shewed: That it is a cause also of many other sinnes, the least wherof deserueth eternall death. That howsoeuer carnall men make it their idoll and chiefe delight, yet in truth it is a fearefull punishment of di­uers other grieuous sinnes. That it selfe also hath many feare­full punishments attending vpon it, for it ruineth a mans e­state, it exposeth his name to infamie and reproch, it maketh him a slaue to his owne filthie lusts, and a vassall to an odious strumpet: it infatuateth the mind, and bridgeth vpon the bo­die lothsome diseases, and vntimely death: it subiecteth a man to Gods fearce wrath, and causeth impenitencie and hardnesse of heart: it setteth the offender vpon a continuall racke, and haunteth him like a hellish furie: and in a word, it dispossesseth him of the ioyes of heauen, and casteth him headlong into the lake which burneth with fire and brim­stone. And if hauing put into the one skole these manifold euils of sinne and punishment, we also put into the other the pleasure and profit of this sinne, and consider with our selues how that we vndergoe all these mischiefes for the satisfying of our brutish lusts, and for the inioying of a vaine, short and beastly pleasure; it is not possible (if wee be not altogether blockish and void of common sense) but that we should hate and abhorre this sinne, and earnestly labour in the vse of all good meanes, whereby we may bee preserued and deliuered from it.

Now these meanes which may bee vsed for this purpose are manifold; §. Sect. 2. The second meanes is to purifie our hearts from filthinesse. first, wee must labour to purge and purifie our hearts from vncleane lusts, as being the verie fountaines of all filthinesse and pollution; and to withstand to the vttermost of our power the first motions and inclinations which draw vs vnto this sinne. For as Christians ought to bee so farre off from committing these works of darkenes, that they should [Page 193]not so much as take their names into their mouthes, as the Apostle telleth vs; so also they should not giue them the least intertainement into their hearts; but as soone as the tentation or motion vnto vncleannes is cast into their mind, they are at the first to reiect it as abominable, and not to re­uolue it in their thoughts, nor to fight with these vncleane lusts, as it were at handi-blowes, but rather by skilfull shun­ning and auoiding of them. For if we suffer them to rest any while in our hearts, they will be able to make a strong partie of our owne corruptions, and the longer they are retained, the more hardly they will be repelled. To this purpose Am­brose speaketh: Quum alijs vitijs potest exspectari conflictus, 1. Cor. 6.18. hanc fugite, quia non potest aliter melius vinci: Whereas (saith he) in some other vices wee may abide a conflict, wee are to flie from these sins of vncleannesse, as being the best meanes to get the victorie ouer them. In this conflict therefore the Christian must imitate the Parthians fight, who neuer fought better then when they did make the speediest flight, neither must he indure the approch of these enemies, and much lesse intertaine any disputation with them, for they who enter in­to a parlie, are not farre from yeelding, if they like the condi­tions of the truce.

Secondly, let vs consider, §. Sect. 3. The third meanes is to set our selues alvvaies in Gods presence. Iob 42.2. Psal. 139.2.11. Ier. 17.10. Heb. 4.13. that when we haue hid our selues in the most secret corners from the eies of men, euen then the Lord beholdeth vs; for he is present euerie where, and be­holdeth not onely our most secret actions, but also our most concealed thoughts and cogitations; and therefore let vs be ashamed not onely of this impietie, but also follie, to commit these workes of darkenesse in the presence of God, which we would shame to doe if a child beheld vs. For what would it auaile vs to hide our wickednesse from the eies of mortall men, who are malefactors like vnto our selues, when as God who is to be our Iudge, our owne consciences which must be produced as witnesses against vs, and Satan our accuser, are priuie to it? What will it benefit vs, if by our secrecie wee escape worldly shame and disgrace, when as hereafter our filthinesse shall be discouered to our eternall reproch, and the vtter confussion of our faces in the presence of God, his [Page 194]Saints, and blessed Angels? what will it profit vs to bee ac­quitted at the barre of the earthly Iudge, and to be deliuered from temporarie punishments which might bring vs to re­pentance; if for our secret wickednesse, we must one day bee arraigned before the supreame Iudge of heauen and earth, and be condemned and adiudged to suffer the eternal tor­ments of hell fire?

Thirdly, §. Sect. 4. The fourth meanes is to consort our selues vvith chaste com­pany. Prou. 5.8. if we would preserue our bodies in puritie and chastitie, and not defile them with vncleane lusts and filthie fornication, we must sort our selues in their companie who are chast and honest, and flee the societie of such as are wan­ton, lasciuious, and infamous, through their filthie conuersa­tion. And this is that preseruatiue which the wise man pre­scribeth vs, Prou. 5.8. Keepe thy way farre from the harlot, and come not neere the doore of her house: Lest thou giue thine ho­nor vnto others, and thy yeeres vnto the cruell. So the Apostle aduiseth the Corinthians, not to keepe companie with for­nicators, nor so much as to eate with them who were so re­puted, 2. Cor. 5.6.9.10. Ephes. 5.5.9. because a little leauen leaueneth the whole lumpe, and one man being infected with this contagious disease of vn­cleannesse, is fit to infect a whole societie, their touch and breath, their wanton behauiour, and ribald speeches being noysome and contagious. With this agreeth the counsaile of the sonne of Sirach. Eccles 9.3 11. Chap. 9.3. Meete not an harlot, lest thou fall into her snares. 4. Ʋse not the companie of a woman that is a singer and a dancer, neither heare her, lest thou bee taken with her craftinesse. and vers. 11. Sit not at all with another mans wife, neither lie with her vpon the bed, nor banquet with her, lest thine heart incline vnto her, and so through thy desire, fall into destruction. And this was that preseruatiue which Ioseph vsed to keepe him from the contagion of his Mistresses lust, namely by fleeing speedilie out of her company, when she allured him vnto sinne. Neither let any man presuming vpon his owne strength, desperately cast himselfe into tentation; for though he haue a heart as firme and hard as iron, yet the fire of lust will worke vpon it, and cause it to become soft and effeminate; and though he be not ouercome, yet by fre­quenting such companie, a man shall bring a blot and staine [Page 195]vpon his good name; for as the candle sticking vpon the white wall, though it doth not burne it, yet it blacketh it with soote and smoke; so, howsoeuer this polluted societie doth not inflame vs with this fire of lust, yet it blemisheth a mans credit and reputation.

The fourth meanes to preserue chastitie, §. Sect. 5. The fifth meanes is tem­perance in our meates and drinkes. and to keepe vs from the pollution of vncleane lusts, is temperance and so­brietie in our meates and drinkes: vnto which is required, first, in respect of the quantitie, that we eate and drinke spa­ringly, to fatisfie, and not to glut nature; yea, and if this bee not sufficient, that we sometimes vse totall abstinence for the keeping vnder and subduing of these fleshly lusts: and se­condly in respect of the qualitie, that we doe not vse pampe­ring meates, and inflaming drinkes (like the Papists in the time of their fast) which are the bellowes wherewith the fire of lust is kindled and inflamed. Sine cerere & libero friget venus. For as temperance is the most faithfull keeper of chastitie; so intemperance in eating and drinking is the vsuall harbinger of lust, the nurce of vn­cleannesse, and the oile and wood wherewith these flames of filthinesse are kindled in the heart. And hence it is that the Prophet Ieremie compareth whoremongers to pampered horses, who when they were well fed and filled, neighed af­ter their neighbours wiues: Ier. 5.8. Ier. 5.8. And therefore as his madnesse were to be derided, who when he were burnt with ouermuch heate of the fire, should still cast on more wood and oile, because he should rather slacke it by withdrawing the matter wherewith it is nourished; so it is no lesse ridicu­lous if a man burning in lust, and desiring to haue this scorch­ing heate allaied, should pamper himselfe with meate and drinke, which are the ordinarie meanes more to inflame him; whereas he should rather vse fasting and abstinence, which is the water wherewith the fire of lust is slaked and quen­ched. § Sect. 6. The sixth meanes is to turne avvay our eies from vvanton ob­iects. Iob 31.1.

The fifth meanes is that we turne away our eies from wan­ton and lasciuious obiects; and that according to Iobs ex­ample we make a couenant with them, that we will not in any lustfull manner looke vpon a woman. For the eies are the ordinarie windowes, whereat these fleshly lusts, like [Page 196]theeues, enter to rob vs of our chastitie, and he who hath a wanton, wandring, and an adulterous eie, will soone after al­so haue an adulterous heart. And therefore as their follie is to be laughed at, who keepe their pelfe and trash vnder locke and bolt, and leaue an open passage to their chiefe treasury, whereby euery theefe may easily enter; so is their behaui­our much more ridiculous, who keepe their earthly riches, and transitorie pelfe vnder locke and key, and leaue open the passages of the heart vnregarded, by which the arch-theefe Satan may cause his slauish lusts to enter and spoile vs of our chiefe iewels, the puritie and chastitie of the heart and soule. Manifold examples of this follie we haue recorded in the Scriptures to make vs more carefully to auoide it. Sichem looking vpon Dinah with lustfull eies was intangled in her loue, Gen. 34.2. 2. Sam. 11.2. and thereby mooued to defile her. Dauid idly gazing vpon Bethshabe, Vriahs wife, was caught with her beautie, and committed adulterie with her. 2. Sam. 13.1. So Amnon beholding the beautie of his sister Thamar, was thereby mooued to an incestuous rape. And therefore the sonne of Syrach giueth good counsell for the auoiding of this mischiefe, Eccles. 9.5.8. chap. 9 5. Gaze not on a maide, that thon fall not by that which is precious in her. Vers. 8. Turne away thine eie from a beautifull woman, and looke not on others beautie: for manie haue perished by the beautie of women, for through it loue is kindled as a fire. To the same purpose one saith fitly: Gregorie. Non licet intueri, quod non li­cet concupisci, It is not lawfull too earnestly to behold that, which it is not lawfull to couet, because the sight is the or­dinarie meanes to inflame the concupisence.

But as those who desire to preserue their chastitie ought not to be curious beholders of the beautie of women, Lasciuious pictures. so al­so they must restraine their eies from looking vpon other wanton spectacles; as for example, they may not behold lasciuious pictures, which are dumbe oratours that perswade vnto lust, and liuely presidents, out of which a wanton mind will easily take out a paterne of vncleannesse for his owne imitation. VVanton bookes. They may not reade lasciuious bookes and wan­ton Poets, which effeminate the mind, and make it tender to receiue the impression of lust. Or if the laudable loue of wit, [Page 197]eloquence and learning make them to scrape for these pearles and rich treasures in these filthie dunghils, they must watch­fullie take heede that bee not defiled with any pollution of vncleannesse; and whilest like good Merchants they saile in these dangerous seas, to inrich themselues with learning and knowledge, they are with all care and diligence to a­uoide these rockes of ribauldrie, whereupon they may at vn­awares make shipwracke of their chastitie, and to stop their eares against these syrens songs, which will cause them to drowne themselues in the gulph of vncleannesse. For other­wise we shall find it to be a bad change, when to inrich our minds with knowledge, we impouerish our hearts of sancti­fication, and for the gaining of learning to make a wilfull forfeiture of grace and vertue. But especially it behooueth those who haue any care of preseruing their chastitie, that they turne away their eies from beholding stage plaies, Stage plaies. which are vsually fraughted with scurrilous iests, and ribauld filthines, and in this respect no lesse pernicious for y ^e inflaming of filthie lust, then bauds and panders: in that these professed­lie infuse their poison, but they stealingly and at vnawares; they corrupt but one at once, but these whole multitudes at the same instant; they oftentimes deale by blunt perswasi­on, hauing nothing to assist them, but the inward lust of the partie whom they allure, but these haue all the helpe of art, wit, eloquence, masking shewes, sweet musicke, and wanton dalliance, to poison the mind with effeminate lust, & to pre­pare the heart for vncleane desires; in a word, they per­forme their workes of darkenesse in the darke, and in secret corners, as shaming that the Sunne should see them, but these in the cleere light, at noone day act their impieties with bra­sen foreheads, without shame or blushing.

The sixth meanes to preserue chastitie, §. Sect. 7. The sixth meanes is to exercise our selues in pain­full labour. and to keepe our bodies vndefiled, is painefull labour in the workes of our ho­nest callings; for when our minds are intentiue vnto our bu­sinesse with serious diligence, they will haue no leasure to wander about lasciuious obiects; and when the bodie is wearied with laborious imploimēts, it wil not so easily wan­tonize in fleshly lust. Wheras contrariwise idlenes and sloth, [Page 198]is the vsuall harbinger, which prouideth lust a lodging, and when our hearts are cleane swept from all honest imploi­ments, they become fit habitations for the vncleane spirits, to keep their reuels in. Super Mat­heum. To this purpose is that of Chrisostome: Vitium libidinis facile ex otio nascitur, nam definitio amoris est, Animae vacantis passio: The vice of lust (saith hee) easily springeth from slothsome idlenesse, for this is the definition of lustfull loue, Cato. that it is, a passion of an idle mind. For as one saith by doing nothing, wee learne to doe that which is ill; and when we are idle in Gods seruice, the diuell taketh vs vp, and imploieth vs in the workes of darkenesse.

Vnto this we may adde watchfulnesse, VVatchfulnes. or moderate sleepe; which is also a good preseruatiue of chastitie, and a repeller of lust: whereas contrariwise, he that giueth himselfe to ex­cessiue sleeping can hardly bee fared from lust and venerie. And this as it is found true by common experience, so it a­greeth with naturall reason; seeing the excrement of nature, and fountaine of lust, is as well supplied by excessiue sleepe, as by immoderate diet. And this the holy Ghost implieth in the narration of Dauids whoredome, where as he saith, that hee rose from his bed towards euening, and then lusted after Vriahs wife; 2. Sam. 11.2. for they who spend the day in sleeping, by all likelihood will spend the night in lusting.

CHAP. XVIII. Of the seuenth meanes to preserue chastitie, towit, Christian modestie.

THe seuenth meanes to preserue chastitie, Sect. 1. Of modestie in the lookes and countenance. 1. Tim. 2.9. is Chri­stian modesty; which consisteth in a sober, de­cent, and graue carriage and behauiour in all things which appertaine vnto vs. As first, when as wee shew our selues modest, bashfull, and shamefast in our lookes and countenance; for as this is a no­table meanes to restraine the partie from all wanton and las­ciuious behauiour, when as he cannot without blushing be­hold it in others; so is it as a strong fort for the defence of [Page 199]chastitie, whereby those who are wantonlie disposed 'are dis­couraged from assaulting it. Seeing there is little hope that they, who will not vse a wanton looke, will be drawne to vse wanton behauiour; or that they who will not let lust haue a resting place in the suburbes, will euer suffer it to inhabite in the heart of the citie. Whereas contrariwise a glancing eie and wanton lookes, an impudent face, and brasen forehead, Ier. 3.3. Prou. 7.13. as they shew the inward vncleannesse of the heart, so they embolden the partie to vse all manner of wanton dalliance without blushing; and harten others who are lasciuious to giue the assault vnto their chastitie, when they find it vnfen­ced and vngarded. Neither can they expect any forcible re­pulse, when the countenance (as it were) standing at the dore, inuiteth them to come in, or that they are like to find any sharpe incounter; when the verie looks offer a parly and pro­mise a yeelding before the assault.

Secondly, §. Sect. 2. Of Modestie shevved in vvords and speech. this modestie appeareth in the words and speech, and that in sober and discreete silence, or else in still, peaceable and pure communication: whereas contrariwise continuall babling, loude and clamarous speech, are made by the wise man the ensignes and badges of an harlot, Prou. 7.11. Shee is still babling and loude, Prou. 7.11. whose feete cannot a­bide in her house. And the Apostle describing the wanton widdowes, saith, that they are pratlers and busie bodies, spea­king things that are not comely. 1. Tim. 5.11.13. 1. Tim. 5.11.13. But especially ribald and filthie communication is to be auoided of al those who haue a desire to preserue their chastitie: for as the A­postle saith, euill words corrupt good manners; 1. Cor. 15.33. and the wan­ton tongue, being set on fire by hell, as it inflameth a mans owne heart with lust, so with this rotten and contagious speech, it infecteth the standers by, and corrupteth their harts with vncleane desires. Hence it is that these filthie speeches are in the Scriptures so straightly forbidden: Ephes. 4.29. and 5.4. Ephes. 4.29. Let no corrupt communication proceede out of your mouthes, but that which is good to the vse of edifying, ihat it may minister grace vnto the hearers. And 5.4. he requireth that filthinesse, Col. 3.8. foolish talking, and iesting which are things not comely, should not bee so much as named among Christians. Neuerthelesse the Gallants [Page 200]of the world, who take vpon them the name of Christ, make this filthie communication, and these scurrilous iests, the common exercise of their wit, and the musicke of their mirth.

Thirdly, §. Sect. 3. Of modestie in our gestures and beha­uiour. this modestie is also to be shewed in our gestures and behauiour, which ought to be graue and sober, and not any way sauouring of vaine lightnes, and lasciuious wanton­nesse. The which as they are the fruites of a polluted heart, and the flames which issue from the hidden fire of lust, so al­so doe they nourish the roote from which they spring, and redouble the heate of carnall concupiscence kindled in the heart. Among these wee may especiallie number wanton dancing, and lasciuious kissing and imbracing. All which I distinguish by their epithets, Dancing. because I cannot see how any of them may simply bee condemned: for seeing wee reade of holy and honest dancing vsed by holy men and women, when they reioyced before God in the fruition of his bene­fits; as Dauid before the Arke, 2. Sam. 616. Exod. 15. Miriam and her compani­ons, after the Egyptians were destroied in the red sea; the daughters of Shiloh at their yeerely feast, Iudg. 21.19. which they kept vnto the Lord; the women of Israel after the ouer­throw of the armie of the Philistims; 1. Sam. 18.7. Eccles. 34. and seeing the holie Ghost himselfe telleth vs, that as there is a time to mourne, so also there is a time to dance: I see no reason but that now vpon the like occasion, and with the same holie affection, it may lawfully be vsed to expresse our reioycing, cheare the mind, and exercise the bodie, as well as musicke, or any other such like pastime and recreation. But as for that light, wan­ton, and lasciuious dancing betweene men and women, which is too too common in these times, wherein they vse one towards another, all manner of inticing gestures, and sometimes wanton and obscene behauiour, seruing as the bellowes to inflame lust, the which in a wicked proportion they sit to as light & lasciuious musicke; it is no better thē Ve­nus reuels, which effeminate and corrupt the mind, making it fit for vncleane desires, and for all manner of vnlawfull lusts, and therefore carefully to be auoided of all those who haue any desire to preserue their chastitie.

The like also may be said of kissing and imbracing; Kissing and im­bracing. Gen. 27.27. and 29.11. and 33.4. Exod. 18.7. 2. Sam. 19.39. Luk. 7.38.45. Act. 20.37. Rom. 16.16. Gen. 46 29. Eccles. 3.5. which are not to be condemned, if they doe not proceede from an heart polluted with lust, but are vsed after a ciuill and honest manner to expresse our loue one to another, seeing they haue been alwaies in vse amongst the faithfull in all ages, as testi­monies of mutuall loue, which may bee free from all wan­tonnesse and lasciuiousnesse, seeing in former times they haue been vsed betweene man and man, and in our owne times by parents to their little children. And therefore they are onely to be auoided in wanton dalliance betweene those who are light and lasciuious, when as they are not vsed for ciuill curtesie, or to expresse pure and vndefiled loue in due and seasonable time; but rather to inflame the heart with lust, and to expresse the inward vncleannesse of the minde, in which case, this neere approching, and these impure touches, Prou. 7.13. and lasciuious dalliance, are as like to inflame impure hearts with burning concupiscence, as the sparke of fire to in­flame flaxe, or gunpowder, when they are ioyned toge­ther.

Lastly, modestie is to bee shewed in apparrell, §. Sect. 4. Of modestie in apparrell and outward deeking. 1. Tim. 2.9. and in the decking and adorning of the bodie, after a graue, sober, and seemelie maner, due respect being had to the persons, sex, de­gree, and calling, as being a notable meanes to preserue cha­stitie, and to subdue fleshly lusts. And this the Apostle requi­reth, 1. Tim. 2.9. I will also that the women away themselues in comely apparrell, with shamefastnes and modesty, not with broidred haire, or gold, or pearles, or costly apparrell. 10. But (as it becom­meth women that professe the feare of God) with good workes. For as there is a chast heart, and a chaste eie, so also there is a chast habite and attire, which as it nourisheth the inward puritie of the mind; so it notable preserueth the person who vseth it from the assaults of those who are lasciuiouslie disposed; for they seldome offer to buie these lustfull wares, but where the signe of wantonnesse hangeth out; neither dare these lasci­uious theeues offer to rob that partie of their chastitie, whom these outwardly guarded with modestie and sobriety. Wher­as contrariwise a wanton heart delighteth in a wanton ha­bit, and they who haue a whorish affection, will commonly [Page 202]proclaime it by their whorish apparrell, like the harlot in the Prouerbs, Pro. 7.10. §. Sect. 5. Apparell must be fitted to the sex. chap. 7.10.

Now this modestie in apparell is shewed, first, when as it is fitted to the sex, men wearing that which belongeth to men, and women, that which appertaineth vnto them; for as it is an abomination vnto the Lord, when the woman wea­reth that which pertaineth vnto the man, and when the man puts on womans rayment, Deut. 22.5. as it is, Deut. 22.5, so also it inflameth their hearts with lust and vncleannes, making the man ef­feminate and womannish, and the woman bold and man­nish. The which is an ordinarie fault in these daies, wherein many men and women so disguise themselues, that it is hard to distinguish their sex by their habit; like the effeminate youth, who hauing propounded a question to Diogenes, was inioyned before he would returne any answere, to put off his apparell, Laert. lib. 6. that he might know whether hee were a man or a woman.

Secondly, §. Sect. 6. Apparell must be fitted to our calling. when as euerie one attire themselues according to their place and calling, decently, and soberly, according to the example of those who are most graue, vertuous, and religious in the countrie, where they dwell, respect being had to their age, calling, and degree; whereas contrariwise it is both a signe and a cause of immodesty and wantonnesse, when this rule is not obserued; 1. Pet. 3.3. as first when in respect of the matter it is gorgious and costly, vnbeseeming their par­ticular calling and degree; or when in respect of the fashion it is vaine and garish, vnbefitting the generall calling of a Christian; for pride and brauerie causeth wantonnesse, and wantonnesse maketh an easie way for lust and vncleannesse. Neither doe those who curiously and garishly decke their bodies with costly and wanton attire, respect their owne pri­uate vse and contentment, but rather as it may probably bee thought, they adorne themselues for the market, and set forth their beautie to the sale, betraying their chastitie to him who biddeth most or best pleaseth. To this purpose Cy­prian saith fitly, Lib. de babit. virgin. that Ornamentorum & vestium insignia, & lenocinia formarum, non nisi prostitutis & impudicis foeminis congruunt; & nullarum fere preciosior cultus quàm quarum pu­dor [Page 203]vilis est: Gorgeous and garish attire, and adulterate beautie become none but harlots, who set themselues forth to the sale; neither doe any put on more precious apparell, then they who most basely value their chastitie and ho­nestie.

But as people offend in this kinde diuers waies, §. Sect. 7. Of immodestie shewed in painting the face, and lay­ing out the naked breasts. so especi­ally those vaine and wanton women, who not content with that naturall complexion which God hath giuen them, paint their faces with adulterate beautie, and lay open their naked breasts to publicke view: the which if they be virgins, they should not in their maiden-like modestie so much as by chance discouer without blushing; if wiues, they should re­serue them for their husbands peculiar delight, as the wise man speaketh. Pro. 5.19. Both which as by their immodestie and auda­cious impudencie they corrupt their owne hearts with pride and wantonnesse, so also they inueagle others with carnall loue and fleshly lust, making them adore with their chiefe deuotions, a painted idoll, and a liuing image. Whereby as they worke their destruction (without repentance) if they be caught in their nets, which they haue spread for them; so doe they by this outward decking deforme and defile their owne soules, and bring vpon themselues sinne and condem­nation, though others should not bee intangled in their snares. For as Hierom saith, Si vir vel mulier se ornauerit, & multus hominū ad se prouocarit, & si nullum inde sequetur dam­nur, iudicium tamen patietur aeternum; quia venenum attulit, sifuisset qui biberit: If any wantonly docke themselues, to prouoke others in a wanton manner to gaze vpon them, though no hurt follow vpon it, yet they shall bee liable to eternall iudgement, because they prepared a poyson, if there had been any who would haue tasted of it. Lib. deserm. Dom. So Austine ex­clameth against the madnesse of those who transforme their naturall shape into a base picture, affirming it to bee a fault which in some respects matcheth whoredome, for (saith he) Ibipudicitia, hîc natura adulteratur: In that chastitie, Foeminae manus deo inferunt, quando id quod ille sormarit reformere & transfigurare contendunt, &c. Cyprian. de ba­bitu. virgin. Hos. chap. 2. vers. 2. in this nature itselfe is adulterated. Another saith, that women who paint themselues, offer violence and wrong against God himselfe, when as they take vpon them to transforme and [Page 204]mend that which he hath formed; not knowing that that which is borne is the worke of God, but that which is chan­ged and transformed the worke of the diuell. But concer­ning this point, I haue written more largely in my lectures vpon Hosea; and therefore I will here passe it ouer, referring the reader vnto that place.

And thus haue I set downe the meanes to preserue our chastitie, §. Sect. 8. Those that by no meanes can containe, they are bound to marrie. and to keepe our bodies and soules vndefiled from all vncleannesse and vnlawfull lusts; the which meanes if we carefully vse, earnestly desiring to haue them sanctified vnto vs by feruent and effectuall prayer, and yet neuerthelesse finde in vs still burning lusts inflaming our hearts, and pro­uoking vs to satisfie them in the actions of vncleannes, then are we, setting aside all worldlie impediments and inconue­niences, to vse that lawfull remedie which God hath sancti­fied for the preseruing of our bodies and soules in puritie and chastitie, euen holie mariage; which estate is honorable, and the bed vndefiled, according to the Apostles counsaile, 1. Cor. 7.2. Heb. 13.4. 1. Cor. 7.2.9. For the auoiding of fornication, let euerie man haue his wife, and let euerie woman haue her owne husband. For as it is vers. 9. Better it is to marrie then to burne: better it is to leade a poore life in the feare of God, according to his owne ordinance which he hath sanctified, then to defile our bo­dies and soules with strange and promiscuous lusts, though in the meane time we should haue for our owne vse plentie and abundance.

And these are the meanes to preserue our bodies and soules chast in single life from fornication and vncleannesse; § Sect. 9. Of the meanes to preserues vf from a­dulterie. besides which, there is another meanes peculiar vnto maried persons, to preserue them in the estate of marriage frō whor­dome and adulterie, and that is, that either partie loue their yokefellow aboue all others in the world: for hee that de­lighteth in the wife of his youth, and letteth her be vnto him as the louing Hind, and pleasant Roe: he that is at all times sa­tisfied with her breasts, and delighteth in her loue continuallie, he will neuer take any pleasure in a strange woman, nor im­brace the bosome of a stranger, as the wise man sheweth, Prou. 5.18.19. Pro. 5.18.19. Whereas contrariwise, hee who taketh no [Page 205]pleasure at home, taketh the least occasion to range abroad; he that can find no sweetnesse in his owne field, is readie to breake the fence, and to stray into forbidden pastures; hee that beginneth to loth his wife, will soone after loue a har­lot, and seeke delight in vnlawfull lust. Now, that this loue may be of sufficient force to restraine all married 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 [Page 206]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.

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 [Page 208]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 [Page 209]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 stupiditie to bee bashfull in exacting bribes, when the partie is backward in tendring of them.

Howbeit, on the other side, §. Sect. 4. Gods Ministers must reprooue those sinnes which they haue small hope to re­forme. considering with my selfe that Christ inueighed against the Mammon of iniquitie, though he were derided; that Ezechiel preached against the sinnes of the people, though his sermons were but like the pleasant songs of a cunning minstrell to make them merrie; that Paul neuer ceased to reproue the idolatry of the Ephesians, though he were persecuted for his paines; that being called to bee Gods Ambassadours, we must be readie for the deliuerie of of our message, not onlie to accompanie Esay in the Kings court, but also Ieremie in the stockes and dungeon; and that being appointed the Lords watchmen, Ezech. 33.8. we ought to tell the people of their sinnes, vnlesse we would haue their blood re­quired at our hands; therefore remoouing out of sight all impediments, I resolued to intreate of this argument, and to inueigh against this sinne; the loue of my countrie, the re­spect of my calling, and the necessitie of the times so requi­ring it.

For who may not plainely perceiue, §. Sect. 5. That the sinne of briberie hath corrupted most states and conditions of men. that doth not wil­fully shut his eyes, that where this sinne of bribing raigneth, Rulers are corrupted, Iustice peruerted, impunitie admit­ted, and together with it all sinne and wickednesse, the whole state of gouernment disioynted and disordred? Nei­ther hath this contagion tainted one place alone, but hath infected and poysoned the most part, if not the whole state of Christendome: and as it was truely said in the waining [Page 210]and declining estate of the Romane Church and monar­chie; Omnia venalia Romae; all things at Rome are set to sale: so is it but too truelie verified in these our daies both of that place, which is now the common market, not onelie of tem­porall, but also of spirituall things, as dispensations and par­dons for sinnes, yea euen of the ioyes of heauen, and likewise of the most parts of Christendome, which are exceedinglie ouerspread and corrupted with this vice. For is not that found true in the common experience of these times, which the Wise man obserued in his daies, Eccles. 10.19. that monie answereth vn­to all, ruleth all, disposeth all? and doe not almost all men make a cleere passage vnto themselues by gifts and rewards, for the atchieuing of their desires, and with these golden raies ripen all their hopes? Doe but looke into the particu­lars, and we shall find this no false imputation laide vpon the Christian State, but a lamentable truth to be bewailed with deepe grones, and mournefull teares. For howsoeuer king­domes themselues and free monarchies bee vnualuable, and aboue the pitch of any price, yet what is there in kingdomes which are not dailie compassed by rewards? By this ladder some mount vp into the seate of eminencie, purchasing by gifts titles, which neuer came to them by, inheritance, or by desert; neither doe they now as in former times, ennoble and dignifie themselues, by venturing their life, & spending their blood in the defence of their countrie; but haue found a speedier and more easie course for the satisfying their ambi­tious desires, namely, by friends bought with gifts. So that now if euer the saying of the Poet is verified: In pretio preti­um est, dat census honores, census amicitias; pauper vbi (que) iacet: Rewards are onely rewarded, gifts buy honours, and procure friends; whereas those who are poore in purse, are con­temptible in their persons. So heretofore men were pre­ferred vnto offices for their seruice, sufficiencie and desert; but now the vsual entrance into them is by large gifts; which way is so common, by reason all the other passages are stop­ped vp, that men are not ashamed to passe thorow it at noone day; and without blushing to iustifie their en­trance. Now what wonder is it if these men who entred [Page 211]into their places by bribing, doe in the execution of them liue by extorsion? or that paying for them only for terme of life, more then would purchase a fee simple of like value, if they tooke no more but due and ordinarie fees, they should take vniust courses to helpe their bargaine, and to keep themselues from beggerie? Neither is this fault only now to bee found among some cunning courtiers, who haue come to their skill by much study, and long experience; but euen amongst Magi­strates in cities, who are growne more skilful in cunning hād­ling of a bribing match, thē in their own professions & trades, for learning wherof they haue serued seuē yeres apprentiship.

But as there are many forward proficients in this art of bribing, so none goeth before many lawyers of these times; §. Sect. 5. None goe be­fore some law­yers in the art of bribing. who in respect of their skill and deepe reach into these wic­ked mysteries, may iustlie deserue to be esteemed not only Masters of this art, but euen Doctors and professors. For what matter is so foule and vniust, which many of them will not countenance and defend for an extraordinarie reward? what title so strong and cleare, which they are not readie to vndermine and ouerthrow for the gaining of an ample bribe? Neither are the lay estate and common-wealths alone tainted with this corruption, but the infection of this vice hath corrupted the Church likewise. For if wee looke into the schooles of the Prophets, the seminaries of learning and religion, we shall find that the preferments which by the founders of Colledges were destinated and appropriated to those who were poorest in purse, most destitute of friends, and worthiest in gifts, both of pietie and learning; are now sometimes conferred vpon such, as are able to make most friends by gifts and rewards, though altogether vnfit and vn­worthie of them. So likewise the preferments of the Church are in these times by the same meanes compassed in many places; for theeues and intruders enter the Church dore by the helpe of these golden picklockes. Neither is it now any great furtherance to the obtaining of Church preferments, that a man by laborious studie hath attained vnto depth of learning and eminencie of gifts; for though his head be ne­uer so full fraught with knowledge, yet if his hands be emp­tie [Page 212]of bribes, he may haue leaue to stand without doores; and though he haue the tongue of the learned, yet he shall neuer perswade his greedie patrone, vnlesse he can make golden verses, and mooue him to hearken with a siluer sounding voice. Yea in truth learning in these times is accidentally an hinderance to the obtaining the rewards of learning: for if that monie were saued which is laid out vpon bookes and candles, and bestowed in gifts and bribes; and if that time were spent in laying cunning plots, for the procuring of preferments, which is bestowed in making men worthie to bee preferred; it would prooue a farre readier and spee­dier course, to compasse these perferments; though in the meane while they should bee barbarouslie ignorant, and thereby fitter to destroy the Church then to build it, to betray it into the power of the spirituall wolfe, then to defend or deliuer it. Whereby it appeareth, that almost all states in all places, are exceedingly corrupted and dis­ordered with this vice of bribing, so as in these times wee may make that bold and generall challenge:

What is there which is not corrupted with siluer and gold? And who in competition and in all suites, hath the prehemi­nence and victorie, but he who can bring largest gifts? Nei­ther are the preferments of honor onely attained vnto by these bribing courses, but also the preferments of wealth and riches: for as the cunning fisher baiteth his hooke with a small fish to get a greater, so the onely course in these daies to compasse greater wealth, is to venture that which wee al­readie haue, to bring our state to a low ebbe when we would hopefullie expect a full sea, and to impouerish our selues with giuing bribes, when wee desire to bee aduanced to the greatest riches.

CHAP. II. That bribing is forbidden and condemned as a great sinne, both by God and men.

BVt the more generall this vice is, §. Sect. 1. Briberie con­demned, both by the law of God, and light of nature. the more dan­ger there is of being infected with it, and con­sequently the greater care and circumspection must bee vsed, to keepe our selues from the common pollution of bribing, whether wee respect giuing or receiuing. And to this purpose that we may be more strongly armed against this sinne, which whilest it allureth and delighteth, pearceth the verie heart and soule; I will set forth the greatnesse and odiousnesse thereof, toge­ther with the miserable fruites which it bringeth forth, both in respect of particular persons, and whole common-wealths and countries. That it is a sinne to bribe, appeareth hereby, in that the Scriptures forbid and condemne it. Exod. 23.8. Exod. 23.8. Thou shalt take no gift; for the gift blindeth the wise &c. The which is repeated and by repetition confirmed, Deut. 16.19. Deut. 16.19. wrest not thou the law, nor respect any person; neither take re­ward &c. Yea not onely is it condemned as a sinne by the Scriptures, which is the exact rule of iustice; but also by the light of nature, though much decaied and corrupted. For e­uen Heathen men haue abhorred bribing, as a corrupting sore, which eateth out the heart of all vertuous cariage, and as a fretting canker which deuoureth whole societies and common-wealthes. Ephialtes, although a poore man, Aelian. lib. 11. de var. hist. refused great gifts when they were offred, because, as hee said, hee should thereby be moued to deale vniustly, if his benefactors im­portuned him; or be condemned as vngratefull for not requiting their benefits. Alcumenes said, that he could not receiue gifts, Plutarch. Apotheg. Lacō. and keepe peace with the lawes. Phociō receiuing an hundred ta­lents as a gift from Alexander, demanded of the messenger wherefore it was sent to him, rather then to any other of the Athenians; and vpon this answere returned, Because he knew him to be an honest and iust man; hee replied againe: Why [Page 214]then I would intreat your master, that he will suffer me to conti­nue in my honestie and iustice: thereby implying, that he could not possibly be such an one, if he suffered himselfe to be cor­rupted with rewards.

But the Scripture goeth further, §. Sect. 2. The Scripture condemneth bribing as an hainous sinne. Amos. 5.12. and condemneth bribing, not onely as a sinne, but also as a mightie sinne. Amos 5.12. For I know your manifold transgressions, and your mightie sins: they afflict the iust, they take rewards, and they oppresse the poore in the gate. The which as it is true of all bribers, so especially of those who being in the place of Magistracie and authori­tie are corrupted with rewards and moued therby to peruert iudgement; and also of all others who are allured by bribes, to attempt any thing which is vnlawfull and wicked. For all such grieuouslie sinne against God, How the bri­ber sinneth a­gainst God. their neighbour, and themselues; against the Lord, not onely by direct breaking of his commandement, but also in dishonoring his name af­ter an exttaordinarie manner, namely, by drawing him as much as in them lieth, into the fellowship of their sinne, or at least into the slander of it. For Magistrates are Gods de­puties and vicegerents here on earth, and the iudgements which they administer are not their owne, but the iudge­ments of the great king of heauen and earth; as Iehosaphat telleth his Iudges, 2. Chron. 19.6. 2. Chron. 19.6. Take heede what you doe; for you execute not the iudgements of man, but of the Lord, and he will be with you in the cause, and iudgement. When as there­fore they being corrupted doe peruert iudgement, what doe they else but make the Lord to the vttermost of their power to pronounce a false or vniust sentence? What doe they but offer vnto him a kind of violence, in forcing him by his sub­stitutes to do that which is contrarie to his owne nature? For the Lord respecteth not persons, nor receiueth rewards, as it is, 2. Chron. 19.7. 2. Chron. 19.7. Iob. 34.19. and 36.18. He regardeth not the rich more then the poore. Iob 34.19. Neither can a multitude of gifts moue him to ac­quit the sinner, chap. 36.18. Where as they contrariwise vsur­ping Gods name and place, by rewards are seduced to per­uert iudgement, acquitting the guiltie, and condemning the innocent; and so bring an imputation of iniustice vpon God himselfe, and pollute his holy name with the filthinesse [Page 215]of their sinnes, as the Lord challengeth them, Ezech. 13.19. Ezech. 13.16. Will ye pollute me among my people, for handfuls of barley, and pieces of bread, to slay the soules of them that should not die, and in giuing life to the soules that should not liue, in lying to my peo­ple that heare your lies?

Secondly, they directly offend against the Lord, in that they are readie to set to sale, iustice and truth, which are vn­ualuable and most precious in his sight; euen as if the subiect to satisfie his greedie appetite, should not be content to rob his Princes treasurie, but also should make sale of his great Seale, and the scepter of his kingdome.

But as the briber sinneth against God, §. Sect. 3. How the bri­ber sinneth against his neighbour, and first against priuate men. so also against his neighbour; and that both priuate men, and whole societies. Against priuate men he offendeth diuers waies; first against those whom hee wrongeth by iniustice, either when hee de­priueth them of their right, robbing them of that wherwith God hath endowed them, or by condemning the innocent whom God iustifieth, or by oppressing the weake and friend­lesse, whom God would haue especially fauoured and re­spected.

Secondly, he sinneth against the partie for whose sake he doth iniustice, in that he taketh a reward to countenance him in his vniust courses, to harden him in his sinne; and by ma­king the wrongs and iniuries iustifiable and lawfull, which he hath offered to his neighbour, causeth him securely to goe on in his wickednesse without repentance.

Lastly, hee offendeth against his instruments whom hee vseth in these vniust imployments; for if Iesabel will vniust­ly spill Naboths blood, and spoile him of his vineyard, then also must shee haue false witnesses to accuse him, and vniust Iudges to condemne him; and if Felix will bee a cunning ta­ker of bribes, he must not goe bluntly to worke, and him­selfe make the match; but he must haue his wicked brokers to beate the bargaine, who also if the truth come to light, may beare the blame, and excuse their master. And so these wretches seldome goe to hell alone, but draw others with them into the like fearefull condemnation.

CHAP. III. How the briber sinneth against particular and priuate societies.

ANd thus the briber sinneth against particular mē. §. Sect. 1. Of the briberie of Landlords. Against whole societies he likewise offen­deth, and that both priuate & publike. Against priuate societies, as namely against families, whether they belong to others, or that where­of himselfe is gouernor. Other mens families they wast and spoile, by exacting gifts and rewards from them, and like greedie, but yet idle birds, they rob other mens nests to fea­ther their owne. In which respect the greedie Landlord prin­cipally offends, who being to let a lease to a poore tenant, doth not onely raise the rent and inhance the fine; but in churlish cunning keepeth aloofe, looking sternely, and spea­king bigly; neither can hee be perswaded to come vnto any agreement, vntill his wife or children be feed with bribes, to mediate in the behalfe of the poore tenant, and so make him more tractable and inclinable to entertaine his motion. And when the lease is taken at so high a rate, that by sweating al­most vnto blood, he cannot maintaine his poore familie, yet if he regard his Landlords displeasure, and would haue him to looke vpon him with a cheerfull countenance; yea if hee desire to be out of his lurch, and would not haue him alwaies readie to watch him a mischiefe when the least occasion is offred; he must at euerie good time present him with the fat of his labours, though he spare it out of his owne bellie; and be alwaies readie at his Landlords pleasure, to toile himselfe and his cattell also, with gainelesse paines, and vnrewarded labour. Esa. 3.14. Amos 8.6. And what is this but as the Prophet speaketh, to beat the people in pieces, and to grinde the faces of the poore? What is it but to sell the poore for old shooes, and basely to vnderualue those as slaues and men of no worth, whom Christ hath redeemed with the inestimable price of his owne most precious blood? What is this, but not onely to plucke off the clothes from their backs, [Page 217]and their meate from betweene their iawes, but euen to pull off the skinne from the flesh, and the flesh from the bones, and like cruell Canibals, to eate the flesh of Gods people, hauing first flaied off their skinnes, broken their bones, and chopt them in peeces, as for the pot, and as flesh within the caldron, as the Lord complaineth of the Princes of Israel: Mich. 3.2.3. Mich. 3.2.3.

The like may be said of many couetous lawyers; §. Sect. 2. The manisold briberie of di­uers lawyers. for I doe not accuse all, nor any, whose consciences doe not accuse them; and I know that there are many of this honourable profession who doe truely feare God, loue iustice, hate the corruptions of the time, and make conscience of their waies; but I only taxe such, as being wholly possessed and corrupted with greedy couetousnesse, stand accused and conuinced be­fore God by the testimonie of their own consciences of these griping courses, and of this vnconscionable bribing, whereby they spoile whole families, and lay wast dwelling houses as desert places; for when men come vnto them for helpe, to maintaine their iust titles, and to enter or keepe them in pos­session of their right, they of all others most wrong them; and if at al they preserue their state, it is that themselues may pray vpon it; vsing herein their clients as the briers the sheepe, who when he commeth amongst them for shelter against the storme, is so inueigled, that before hee can get out, he must leaue his coate behind him. Neither is this the case of the one client alone, but herein both aduerse parties doe well agree; for oftentimes both he that doth and receiueth the wrong, he that hath a iust title vnto that for which he sueth, as well as he that deteineth other mens rights from the true owners, haue through tedious suits their estates brought into such deepe consumptions, that they neuer recouer of it. So as it had bin much better oftentimes to haue giuen away their right, then to haue sued for it; because they can haue no end of their chargeable suites, till hauing spent all, their pouertie procureth a priuiledge of exemption. In which respect ma­ny Lawyers of our times may be truly said to accord conten­tions, as in the fable the kite compounded the strife between the mouse and the frog, namely, by making a pray of both [Page 218]parties. And those who sue for their helpe, are like vnto true men, who when they cannot agree about the diuision of their goods, either partie desiring the greater share, commit the matter to be comprimitted and decided by theeues, who in­rich themselues with the spoile of them both: or like vnto the blind and the lame, contending who should haue the oi­ster which the one spied, and the other tooke vp, and not be­ing willing to decide the matter betweene themselues, did chuse an arbitratour, who did eate the meate himselfe, and gaue a shell to either partie.

But because it is not enough to say that they are diseased, §. Sect. 3. That lawyers diuerslie of­fend in this sinne of bri­bing: 1. When as they take gifts to main­taine an vniust cause. vnlesse we also point at the sore; or to accuse them of bribing, vnlesse we also shew wherein their taking rewards is to bee condemned; we are further to know, that in this regard they principally offend, first, when they take gifts for the de­fending of an vniust cause, themselues knowing before they take it in hand, that it is of this nature and qualitie. A com­mon practise amongst many lawyers of these times, who care not how bad the cause be, so the fee be good, nor how emp­tie the courts be of iustice, so that their chests hereby may be filled with riches. But herein they grieuouslie sinne a­gainst the Iudge, whom by their pernicious eloquence, co­lourable glosses, and false suggestions, they labour to blind, that they may seduce and misleade him out of the path of iu­stice, into the by-waies of error and vnrighteousnes. They sin against the aduerse partie, ioyning their helping hands with such theeues, as would rob them of their right, and spoile them of their iust possessions. They sinne against their owne client, either by taking his monie to doe him no good, his cause being apparantly euill; or when it is more hidden and intricate, by strengthening him in euill, countenancing him in his bad course, and by selling vnto him for his fees an vn­iust bargaine, which he hath no more right to buy, then the other to sell, which one day will be a clogge to his mind, and a corrasiue to his conscience. And lastly, they sinne against their owne soules, both by scraping out the signe of one who is an inheritour of Gods kingdome, and by taking vpon them a marke of reprobation and damnation, namely, the [Page 219]receiuing of a reward against the innocent: as it is, Psal. 15.5. Psalm. 15 and whilest they call good euill, and euill good, wrong right, and right wrong, iustifie the wicked for a reward, and take away the righteousnesse of the righteous from him, they make them­selues subiect to a double woe denounced against them: Esa. 5.20.23. Esa 5.20.23.

Secondly, they are guiltie of this sinne of bribing, §. Sect. 4. 2. By exacting extraordinarie fees for ordina­rie businesse. who exact extraordinarie fees for ordinarie labour, and excessiue rewards for small paines to themselues, and as little profit to their clients. The which is a common fault of these times, wherein some lawyers so much ouerualue their labours a­boue their worth, that scarce ten times so much as their ordi­narie fee will bring them to the barre, or cause them to open their lippes in the behalse of their client, if they be men of any note. But wee are to know that by the rule of iustice, there ought to be a proportion betweene the worke and re­ward, betweene the seruice and the wages, respect being had of the dignitie and state of the person who taketh the paines; and whatsoeuer exceedeth this iust proportion is no better then briberie, extorsion, and theft in Gods sight. Neither must this proportion be measured according to their owne conceit, which is commonly vnequall and partiall, through ouerweening pride, and bewitching selfe-loue, but accor­ding to the lawes of the land, and limitation of the State, whereby all such things are to bee ordered and determined. Besides, as this taking of excessiue fees is bad in it selfe, and full of iniustice and corruption, so is it of worse consequence; for if none of worth can bee entertained but at these high rates; then those who are of low condition and meane estate, are through their necessity debarred of their helpe and coun­sell; and onely those who abound in wealth, and haue full purses, haue the benefit of it; whereof it must needs follow, that through the great skil and perswading eloquence which is vsed in the defence of their cause who are rich, & through the weake and insufficient handling of the poore mans cause, though neuer so iust; powerful iniustice wil get y ^e vpper hand oftentimes of weak right, and truth hauing no patrons but her own naked simplicitie to maintaine her, against the vnre­sistable [Page 220]violence of bold eloquence, and cunning insinuati­ons and surmizes, doth not seldome in these daies take the foile.

But much more doe they offend, §. Sect. 5. 3. VVhen ha­uing receiued their fees, they will not speake in their clients cause. who receiuing their fees, sometimes double and treble, will not vouchsafe when the cause of their clients is to be heard, to come vnto the barre, or to open their lippes in defence of their right. Whereby they greatly iniure their clients, in betraying their cause vn­der colour of patronage, withholding their promised coun­sell and helpe, when the necessitie of the cause most requireth it: whereof it must needs follow, that the aduerse partie will obtaine an easie victorie, when being armed at all points for the incounter, he findeth no aduersarie in the lists to make re­sistance. And also hereby they make themselues guiltie of shamefull theft, in that they take those fees, which of right doe not belong vnto them: for the reward is not absolutely giuen vnto them, but vpon the condition of their best assi­stance, the which condition being not performed, they haue no iust title vnto the gift; no more then y ^e seruant hath right to his wages, who doth no worke, or spendeth his whole time in following his owne businesse. The causes of the former sin: 1. The coue­tousnes of the lawyer. Now the cause hereof principally is their griping couetousnesse, which maketh them thinke all the water lost which runneth besides their mill; and therefore they greedily vndertake as many busi­nesses as are commended vnto them by assured hope of large gaine, though it be impossible that they should carefully pro­secute one of three as the causes require. And so they not onely emptie their clients purses of their mony, but also their hearts of all comfort, when they find their cause betraied by those who should haue defended it; and perceiue to their griefe that these broken staues haue failed them, when they most relied on them. 2. The impor­tunitie of the client. And secondarily, this commeth to passe through the importunitie of the client, who looking more into the skill of his counsellours, then into the goodnesse of his cause, is in policie contented to giue a large fee to one, of whom he hath conceiued a great opinion, rather to hinder his aduersarie, then to helpe himselfe. For hauing no hope of entertaining him to speake in his owne cause, he putteth [Page 221]into his mouth this goldē gagge, to restraine him from spea­king against him, in the behalfe of the aduerse party. Wherin they behaue themselues like the poore Indians, who offer sa­crifice to the diuels, not because they looke to obtaine from them any good, but because they would restraine them from doing them any hurt: so these not for hope of receiuing any helpe, but to keepe them from hurting their cause, fee them with large gifts; whereby it commeth to passe, that they who in this corrupt ranke are of greatest fame, are more inriched by their silence, then others by their laboured speeches; and haue more and greater fees to keepe them sitting stil and do­ing nothing, then others for trudging to the courts, and ta­king all the paines.

Lastly, they offend by making tedious delaies, §. Sect. 6. 4. By making tedious delaies and protra­cting suites. and pro­tracting of suits, from terme to terme, and yeere to yeere, di­uising a thousand quirkes and shifts to keepe the cause from comming to a iust triall, to the end, that together with the suite, their fees may be continued, and become of extraordi­narie rewards annuall rents, to bee paid vnto them quarterly at euery Terme. So that in these daies the execution of iustice is farre vnlike vnto that it was in the time of Moses, Exod. 18.14. for then Iethro complained that the peoples suites were too tediously delaied, because they were faine to waite from morning to night to haue their causes heard and tried: whereas now a plaine deede, well penned for matter and forme, and ratified by hand and seale, may depend in suite a yeere or two in de­spite of the best meanes which the wronged plaintiffe can make to right himselfe. And if there be any great difficultie in the cause (as what may not be made difficult which consi­steth in words and phrases more then in equitie and iustice?) then the corrupt lawyers of these times take a lease of their clients for terme of life, yea sometimes for three liues succes­siuelie, the nephew ending that suite which the grandfather began. Yea and oftentimes after all this expense of time and monie, the title is neuer the better cleared, but onely weari­nesse and pouertie put an end to these suites which stomacke and abundance began. And he who gaineth most, sitteth downe by losse, seeing in respect of his great expense it had [Page 222]been much better, both for his state and mind, to haue had a speedie ouerthrow, then so tedious a conquest. So that law­ing in these times is much like to gaming, wherein vnthrifts cast the dice who shall haue one anothers monie; and the lawyers chest like the butlers boxe, which in the end recei­ueth all, and maketh both parties to become beggers; for as in both there is equall hope, so no more certaintie of desired successe, one vndoing that which another hath done, and ouerruling that as vniust, which another hath determined to be iust and equall.

And thus haue I shewed how the briber destroyeth other mens families. §. Sect. 7. Hovv the bri­ber destroyeth his owne fa­milie. The like may also bee said of his owne; for howsoeuer he by bribing principally intendeth to build his house, and to aduance his posteritie to great honour and ri­ches; yet oftentimes it commeth to passe through the iust iudgement of God, and by his infinite wisedome and power ouerruling al his plots and purposes, that in stead of building his familie he destroyeth it, in stead of aduancing his posteri­tie he bringeth vpon it vtter ruine and disgrace. This is ma­nifest both by the Scriptures and by continuall experience of all times. The Wise man telleth vs, that hee who is greedie of gaine, that is, so couetous as that he will not stick to vse those vnlawfull practises of bribing and oppression to inrich him­selfe, he troubleth and disturbeth his house; whereas hee that ha­teth bribes shall liue, Prou. 15.27. Iob 15.34. Prou. 15.27. So it is said Iob 15.34. that fire shall deuoure the houses which are built with bribes, that is, they shall bee brought to vtter ruine and destruction. The which heauie iudgements here threatned haue accordingly been inflicted, as experience of all times hath taught vs: for howsoeuer men may aduance themselues by these wicked courses for a time, yet it could seldome be obserued that the third heire had cause to glorie in the gettings of his bribing ancestors.

CHAP. IIII. That briberie is hurtfull and pernicious to the Common­wealth.

BVt as bribers doe destroy priuate families; §. Sect. 1. Briberie ouer­throvveth ma­gistracie. so they are alike hurtfull and pernicious to whole countries and Common-wealths: for first, briberie ouerthroweth Magistracie, and all lawfull gouernment, and bringeth with it an anarchie and confusion. To which pur­pose one saith, that oblatio muneris tinea est regiminis; Cass. in Epist. Bribing is the moth of gouernment. For howsoeuer men hold the places and haue the authoritie of Magistrates, yet if they loue gifts they will so charme them that they will haue no eyes to see disorders, nor eares to heare complaints, nor vnderstan­ding to discerne betweene good and euil right or wrong, but as they are informed and lead by those who bribe thē. Wher­upō a large dore is opened to al disorder and licentious liber­ty, no man being restrained frō any wickednes, but those who are vnable to bring gifts, and to make their peace by rewards.

Secondly, by bribing the Common-wealth is robbed, §. Sect. 2. By bribing the common­wealth is rob­bed and spoiled. spoyled, and impouerished: for seeing no businesse can bee dispatched, no right obtained, no law executed but by the helpe of gifts; and considering that these occasions, are in all states daily and continuall, amongst innumerable persons of all degrees, it must needes follow that in short time the whole wealth of the countrie will be exhausted, and ingros­sed into the hands of these robbers. Hence it is that the Pro­phet Esay matcheth bribing Magistrates with theeues, Esa. 1.23. Esa. 1.23. Thy Princes are rebellious and companious of theeues, euery one loueth gifts and followeth after rewards. Neither in truth is there any difference betweene them, sauing that theeues rob onely some few priuate persons, but these whole countries and Common-wealths; they by plaine force, and these by disguised subtiltie and vnder colour of law. So the Prophet Ieremy compareth them to cunning fowlers, which lay snares [Page 224]and make pitfalles to catch men, and their houses to cages, in which they keepe and store vp that riches which they haue catched and seazed vpon by these vniust courses, Ier. 5.26.27. Ierem. 5.26.27. For purposely doe such Magistrates make lawes, not for maintenance of order, iustice, and gouernment; but that they may serue as snares to intrap men, and that being catched they may redeeme their libertie and impunitie by large gifts. Or if there bee any other made, they vtterly neglect the exe­cution of them, though they bee neuer so profitable and ne­cessarie for the good of the Common-wealth, vnlesse they bring some priuate gaine to their owne chests.

Thirdly, §. Sect. 3. Bribing per­uerteth the whole course of iustice. by bribing iustice is peruerted, innocencie op­pressed, and iniuries countenanced and defended; and what can follow but the ruine of the Common-wealth, when as iustice, which is the maine pillar whereby it is vpheld, is pul­led downe? This appeareth by testimonies of Scripture, and by examples: Exod. 23.8. Exod. 23.8. Gifts blind the wise, and peruert the words of the righteous. If then the wise and righteous, who haue both wisdome to discerne truth from falshood, and right from wrong, as also will, to imbrace the good, and re­fuse the euill, be seduced and peruerted from their vpright and iust courses, and mislead into the bywaies of error and iniustice with bribes and rewards; then what will become of those who naturally want that clearenesse of iudgement to know what is good, or that loue of goodnesse to imbrace it when it is discerned? Deut. 16.19. So Deut. 16.19. the holy Ghost ioy­neth wresting of the law, respecting of persons, and taking of rewards in the same prohibition, thereby intimating that these three goe together, and that bribing is the cause of both the other, as the words following plainly shew. And at this as their maine end doe wicked men aime, when as they present their Iudges with rewards, as appeareth, Prou. 17.23. Prou. 17.23. A wicked man taketh a gift out of the bosome to wrest the waies of iudgement.

This likewise appeareth by examples. §. Sect. 4. The former point cleared by examples. When Samuels sons would not walke in their fathers waies; which was to admi­nister iustice indifferently without respect of persons, or ta­king bribes, 1. Sam. 12.3. as himselfe protesteth to the people 1. Sam. 12.3. [Page 225]but did turne aside after lucre, and tooke rewards; then they also peruerted iudgement, as it is 1. Sam 8.3. 1. Sam 8.3. So the Magistrates of Israel being corrupted with greedie couetousnesse, made rewards the verie end and maine scope of their iudgement, Mich. 3.11. Yea euen righteous Dauid, Mich. 3.11. a man according to Gods owne hart, was so intangled and corrupted with Zibaes bribe, that he vniustly condemned innocent Mephibosheth before his cause was euer heard; and when the iniustice of this sentence appeared, by that iust apologie which he made for himselfe; 2. Sam. 16.1.2. and 19.29. yet was hee so possessed with Ziba his gift and false report, that neither the loue which himselfe bare to iustice, nor the remembrance of the vnmatchable kindnesse and manifold benefits, which he had receiued from his deare Ionathan, could moue him to reuoke wholly his vnrighteous iudgement, nor to inflict vpon this insinuating vassall deser­ued punishment, for his treacherie towards his innocent ma­ster. So hard a thing it is to intertaine vnpartiall iustice, when the heart is forestalled with rewards, or to walke in the nar­row path of righteousnesse, when the eie of iudgement is hoodwinckt with bribes.

But this will better appeare, §. Sect. 5. Bribing Jud­ges iustifie the wicked for a reward. if we more particularly exa­mine the vniust cariage of those, who being in authoritie, suffer themselues to be corrupted with bribes; for when pre­iudice of the cause is wrought in their minds through the perswasion of golden eloquence, there is none so wicked whom they will not iustifie, nor any so innocent, whom they are not readie to condemne. Neither doe they in determi­ning of causes, consider what is iust, but onely remember what they haue receiued; not what in equitie and consci­ence they ought to doe, but what they haue promised to doe for their reward. And of these the Prophet speaketh, Esa. 5.23. Esa. 5.23. Which iustifie the wicked for a reward, and take away the righteousnesse of the righteous from him. For the former; when a cause is to bee handled and determined before a corrupt Iudge, who loueth gifts, and hath his hand open to receiue rewards; then the prouerbe is alwaies verified: Pecuniosus damnari non potest: A monied man cannot be condemned; nay scarcelie reprooued for his greatest faults; for as one [Page 226]saith: Ambr. in 1. Cor. Libertatem arguendi amittit, & peccat qui ab eo accipit, qus ideo dat ne corrigatur; He loseth his libertie of reprouing, and thereby greatly offendeth, which doth receiue a gift from him, who therefore bestoweth it that hee may not bee corrected. For how can he freely rebuke such an one for his faults, whom before he hath made priuie to his owne grosse corruptions? Or what power hath he to draw out the sword of iustice, for the punishment of sin, when as he hath suffred his hands to be manacled with bribes? Or how can he in tri­all of right administer righteous iudgement without respect of persons, who hath made fale of both his eares, eyes, and tongue for a reward, and vpon earnest receiued, hath obli­ged himselfe to vse all fauour to the one partie, before the cause is examined?

And as he is readie for reward to iustifie the wicked; §. Sect. 6. Bribing Jud­ges oppresse the innocent. so also to wrong the innocent; for if their cause be so cleere and manifest, that it cannot with any colourable shew of reason goe against them; then doe they so tire them with delayes, and so discourage them with endlesse paines, and excessiue charges (they being vnable to counterpoise the gifts of their aduersaries) that they are faine to giue it ouer before they can haue a day of hearing, or come to a lawfull triall. So the Lord complaineth of the bribing Iudges of Israel, Esa. 1.23. Esa. 1.23. Euerie one loueth gifts, and followeth after rewards; they iudge not the fatherlesse, neither doth the widowes cause come before them.

But if the cause of the poore man haue in it any difficultie, then though it be neuer so iust, yet hee were better to giue it ouer, and spare his cost and saue his further labour, then to prosecute his right before a bribing Iudge; for hee shall (as the prouerbe is) but cast the helue after the hatchet, and en­ter into an endlesse labyrinth, in which when hee hath long trauailed, he shall find himselfe as farre from his hoped issue, as in the first houre of his entrance, wanting the golden thread which should guide him in his way. And if in the pro­secution of his cause, for want of counsell hee giueth the least aduantage to his aduerfarie, though it do not concerne the equitie of the matter, but onely the error of the forme, [Page 227]and faultinesse of his plea, he is sure to bee crushed, and to haue the cause, though neuer so iust, to goe against him. And of this corruption, the Lord accuseth the corrupt Iudges of Israel, Amos 5.12. They afflict the iust, they take rewards, Amos 5.12. and they oppresse the poore in the gate. that is, sitting vpon the seats of iudgement, which in those times were placed in the gates of their cities.

Yea, so greedie of gaine is the bribing Iudge, §. Sect. 7. Bribing Iud­ges sticke not to betray the liues of the innocent. that for a reward, he will betray the liues of the innocent, and to in­rich his chests, set to sale the deerest blood of righteous per­sons, not caring so he may haue gold to purchase large pos­sessions, though his fields bee called Aceldama, fields of blood. With such wicked Iudges the Lord expostulateth, Ezech. 13.19. Ezech. 13.19. and 22.12. And will ye pollute me among my people for hand­fuls of barley, and for pieces of bread, to slay the soules of them that should not die, and to giue life to the soules that should not liue? &c. And such hee accuseth and condemneth, Ezech. 22.12. In thee they haue taken gifts to shed blood.

And thus haue I shewed how many mischiefes the bribe­rie of the Magistrates and Iudges, brings vpon a State, §. Sect. 8. Bribing Jud­ges answered, who pretend that they onely take giftes to doe iustice. through the peruerting of iustice; of all which, some will thinke themselues acquitted, who can truely say in their owne defence, that howsoeuer they receiue many gifts, yet it is not for peruerting of righteous iudgement, but onely they take rewards, and gratuities, for the doing of iustice, and for the righting of mens wrongs. For as amongst Sorce­rers there are some called good, and some bad witches; the one curing those diseases which the other hath caused, and helping what the other hath hurt; and yet howsoeuer they differ in name, yet in truth 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 [Page 228]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 [Page 229]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 [Page 230]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 liuing. Whereby it com­meth to passe, that the people wanting instruction, are de­stroyed for want of knowledge, and remaining blinded with ignorance, are made an easie pray to bee seduced and mislead into errors and heresies, by the Priests, Iesuites, Pa­pists, [Page 231]Brownists, Familists, and all other sectaries and wic­ked heretiques. Of all which mischiefes the corrupt bribing, which is vsed in these dayes, is the principall cause; for if it were not for the gifts of the purse, the gifts of the mind would be respected and preferred. But let all such corrupt patrons know, that they are no better then sacrilegious theeues in the sight of God and men, who by robbing the Church of such liuings, which are dedicated and consecra­ted vnto God for holy vses, do make both thēselues and their families liable to Gods heauie plagues and fearfull iudge­mēts. For if Balthasar was cut off in Gods wrath for drinking in the vessels of the Temple, which his predecessor Nebu­chadnezer had vniustly brought into his treasurie; then what shall become of them, who haue not onely the most part of their plate made of Church-mettall; but also haue sacrile­giously taken the bread which they eate, and the meate and drinke which they continually feede vpon, Dan. 5. out of the Chur­ches storehouse? If Ananias and Sapphira were smitten with present death, for keeping backe part of the price which was raised out of their owne possessions, after it was consecrated to the Churches maintenance; then what death and con­demnation is due vnto them, who violently rob and spoile the Church of her owne reuenues and lawfull right, vnto which God in his word, and good Princes by their lawes haue intitled it; and wherewith others tendring more Gods glorie, and the flourishing estate of the Church, then their owne particular, haue richly and religiously endowed it?

Secondly, by this bribing, §. Sect. 2. By bribing, sufficient Mi­nisters are corrupted. euen those Ministers which are able to teach the people, are so corrupted, that they speake not those things which are profitable, but such things as are plausible to their benefactors; they daube ouer their faults with vntempered morter, promising peace where the Lord denounceth warre, and immunitie from punishment, when the sword of Gods iudgement is alreadie drawne, and readie to strike. And of this corruption the Lord accuseth the Priests of Iudah, Mich. 3.11. The heads thereof iudge for rewards, Mich. 3.11. and the Priests therof teach for hire, and the Prophets therof prophe­cie for money, &c.

CHAP. VI. That the sinne of bribing is most pernicious to the briber him­selfe.

ANd thus it appeareth that the sinne of bribing is pernicious both vnto Church and Common­wealth. §. Sect. 1. Bribers de­priue them­selues of a marke of Gods children. Now in the last place it followeth that I shew and prooue that as bribers are bad vnto all others, so they are worst of all to themselues, in respect of the manifold euils which they bring vpon their owne heads: for first, as they depriue themselues of a notable signe of the child of God, who shall dwell in his holy mountaine, and be an inheritour of the kingdome of heauen, which is, not to re­ceiue rewards against the innocent; Psal. 15.5. so they take vpon them the marke of destruction and condemnation; and carrie as it were vpon their sleeue, the badge of a wicked man. So it is said Prou. 17.23. Prou. 17.23. A wicked man taketh a gift out of the bosome, to wrest the waies of iudgement. Psal. 26.10. And these are the properties whereby Dauid describeth a bloodie or hainous sinner: Psal. 26.11. In whose hands is wickednesse, and their right hand is full of bribes.

Secondly, §. Sect. 2. Bribes blind the eie of the minde, & corrupt the iudgement. wheras men chiefly excell the brutish creatures in the light of reason, and in the vse of the vnderstanding, and of a sound iudgement; gifts and rewards blind the eie of the mind, and the affections being therewith corrupted, doe so corrupt the iudgement also, that they cannot discerne betweene right and wrong, truth and falsehood; but like beasts follow their sense, lusts, and passions, rather then the direction of their reason and vnderstanding. And this argu­ment the Lord himselfe vseth to inforce his prohibition, con­cerning taking of bribes, Exod. 23.8. Thou shalt take no gift, for the gift blindeth the wise, Exod. 23.8. Deut. 16.19. §. Sect. 3. Bribes make men base and sordidous. and peruerteth the words of the righteous. So Deut. 16.19.

Thirdlie, if a man suffer himselfe to be corrupted and ouer­swaied with gifts and rewards; though in his owne nature he be of neuer so generous and free a spirit, yet in short time it [Page 233]will make him so base and sordidous, that there is no pray of such smal value, which will not make him stoope to seaze vp­on it, no course or carriage so inhumane, dishonourable and dishonest, which he will not be content to take & vse, for the inhaunsing of his gaine. This the wise man obserued in his owne experience: Prou. 28.21. Prou. 28.21. To haue respect of persons is not good; for that man will transgresse for a peece of bread. And the Lord accuseth the rulers of Ierusalem, not onely for per­uerting iudgement, but also that they were base and sordi­dous in their bribing, polluting Gods name by their iniustice for handfuls of barlie and peeces of bread, Ezech. 13.19. Ezech. 13.19. In which respect such corrupt Iudges are fitly compared to a paire of scoles, which when they seeme most equall, will in­cline to either side by the addition of the least waight, and turne againe to the contrarie side, when that waight is ouer­poised with a greater.

Fourthlie, §. Sect. 4. Bribing ma­keth a man ob­noxious to Gods fearefull iudgements. 2. King. 5.16.21.27. Iob 15.34. this sinne of bribing doth make a man liable and obnoxious to Gods fearefull iudgements, both in re­spect of his person and state. Of the former we haue an exam­ple in Gehezi, who taking an vnlawfull bribe from Naaman, had that heauie punishment of lothsome leprosie inflicted, both vpon himselfe and all his posteritie: and for the other it is said, that fire shall deuoure the houses of bribes, Iob 15.34. And howsoeuer men thinke (by receiuing rewards to peruert iustice and truth) to aduance themselues and theirs to great wealth and plentie of all things, yet in the end this riches wil melt and vanish away, and those who lately flourished in their vniust courses shall be brought into pouertie and cala­mitie, according to the saying of the Wise man, Prou. 21.6. Prou. 21.6.7. The gathering of treasure by a deceitfull tongue, is vanitie tossed to and fro of them that seeke death. 7. The robberie of the wicked shall destroy them, for they haue refused to execute iudge­ment. §. Sect. 5. Briberie brin­geth Gods curse, woe and destruction. Deut. 27.25. Esa 5.20.23.24.

Fiftlie, it bringeth vpon those who are corrupted with it, Gods heauie curse and malediction, as appeareth, Deut. 27.25. Cursed be he that taketh a reward to put to death inno­cent blood. It maketh them subiect to that fearefull woe de­nounced, Esa. 5.20. Woe vnto them that speake good of euill, [Page 234]and euill of good. Which put light for darkenesse, and darkenesse for light, &c. 23. Which iustifie the wicked for a reward, and take a­way the righteousnesse of the righteous from him. Yea it bringeth vpon them vtter destruction; For as the fire deuoureth the stubble, and as the flame consumeth chaffe: so their roote shall be as rottennesse, and their bud shall rise vp like dust, because they haue cast off the law of the Lord of hosts, and contemned the word of the holie one of Israel. As it is, vers. 24.

Lastlie, §. Sect. 6. Briberie dis­inheriteth men of heauen. by these bribing courses they disinherite them­selues of their heauenly patrimonie, and set to sale the king­dome of heauen for earthly and base prifes: for they that take rewards against the innocent shall neuer dwell in Gods holy mountaine, Psal. 15.5. as it is, Psalm. 15.5. So the question being asked who should dwel with y ^e deuouring fire, and with the euerla­sting burnings; that is, with the Lord, who is called a consu­ming fire, Deut. 4.24. Heb. 22.29. Deut. 4.24. Heb. 12.29. answere is made; Hee that walketh in iustice, and speaketh righteous things, refusing gaine of oppression, shaking his hands from taking of gifts, &c. Hee shal dwel on high, Esa. 13.15.16. &c. as it is Esa. 33.15.16. So that he who gai­neth by oppression, and filleth his hands with bribes, can ne­uer indure Gods glorious presence; but shall be consumed like stubble with this deuouring fire. To the same purpose is that, Pro. 15.27. Prou. 15.27. He that hateth bribes shall line; whereby contrariwise is implied, that he who loueth bribes shall not liue, neither the life of grace in this world, nor the life of glorie in the world to come.

By all which it is cleare and manifest, that the briber lo­seth in his greatest gaine, for whilest by his wicked and vn­iust courses, he compasseth some earthly trifles, he forgoeth all his title and intrest in Gods glorious kingdome, and through his worldly prophanenesse and sottish follie, he doth with Esau make sale of his spirituall birthright for a messe of pottage, or such like transitorie vanities of like value, and lesse necessitie. Whilest he prouideth for his bodie, hee de­stroyeth his soule; whilest he laboureth after earthly things which are vaine and momentany, he loseth heauenly things, euen that superexcellent and eternall waight of glorie. 2. Cor. 4.17. And whilest he hourdeth vp the rewards of iniquitie, and gold [Page 235]which shall perish with him; he forgoeth the fruition of the immortall God, in whose presence is fulnesse of ioy, and at whose right hand are pleasures for euermore: Psalm. 16.11. Psal. 16.11. §. Sect. 7. The conclu­sion.

And thus haue I shewed the greatnesse of this sinne of briberie, and the manifold euils which it bringeth both to priuate persons, and societies; to whole cōmon-wealths, and to the briber himselfe. Now as this sinne is of extraordinarie strength to hold men in subiection vnto it, both in regard of the corruption of mans nature which is most prone to inter­taine it, and in respect of the vniuersalitie of this sinne, and the mightie patrons which both countenance it with their practise, and defend it with their power: so my earnest pray­er vnto almightie God is, that he wil ioyne with my labours a more then vsuall blessing, and an extraordinarie vertue and power of his holy spirit, to beate downe this strong hold of sinue, and to bring vs in subiection to his will, not onelie in things profitable and gaineful, but also in those which seeme accompanied with losse and hindrance. That so respecting not our owne particular gaine, but his glorie, and doing him faithfull seruice in this life, we may raigne with him in eternall glorie in the life to come. The which mercie hee vouchsafe for his Christs sake: to whom with the Father and the holie Spirit bee all honour and glo­rie, praise, power and dominion now and for euermore. Amen.

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 [Page 2]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 [Page 3]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 himselfe, when his anger was passed ouer. The Grecians did especially vse two names to expresse this affection, which did containe in them the very nature of Anger. The first [...] which signifieth the perturbation it selfe, or the heating of the bloud by the apprehension of the iniurie of­fered: the other [...] which signifieth the appetite or desire of reuenge, which followeth the perturbation. So that these two names containe in them, both the materiall and formall cause of anger: for the materiall cause is the heating of the bloud about the heart, which is signified by the first name [...]: the formall cause is the appetite or desire of reuen­ging the iniury offered, which is vnderstood by the other name [...].

The most vsuall name vsed by the Hebrewes to signifie anger is Aph, which signifieth also the Nose, and by a synec­doche the whole face: which name is giuen vnto it eyther because in a mans anger the breath doth more vehemently and often issue out of the nose, which is as it were the smoke issuing from the flame kindled about the heart, or else be­cause in the face anger is soonest discerned, by the often en­tercourse and change of colours.

Our English word anger is deriued from the latine word [Page 4] Angor, which either signifieth throtling and choking, or vexation and griefe, because anger worketh both these ef­fects if it be immoderate: for it stops the throate leauing no passage for words, and it vexeth and tormenteth both the body and the minde.

And so much for the name: The definition explaned. now wee will speake of the definition. First I say it is an affection, for the whole essence of a man consisteth of these three things, body, soule, and affections, which doe participate of both the other: now anger cannot bee said to bee a qualitie or propertie of the soule alone, for the materiall cause thereof is the boyling of the bloud about the hart, nor of the body alone, for the for­mall cause, namely the appetite and desire of reuenge stir­red vp by the apprehension of the iniurie offered, doth more properly belong to the soule, and therefore I call it a mixt affection proceeding from them both.

I adde the materiall cause, namely the heating of the bloud about the hart, which heate or inflamation is caused by the apprehension of the iniurie offered, or the dislike which the heart conceiueth of the iniurie apprehended: which is either in truth an iniurie, or but in opinion and ap­pearance onely: for anger hath not alwayes a true cause, but sometime fained & imaginary: and this materiall cause (namely the heating of the bloud by apprehension of the iniurie) the formall cause followeth, that is to say, an appe­tite or desire of reuenge, for before wee desire to reuenge the iniurie, we first apprehend and feele it, which desire is either iust or vniust: iust, if we be angry for a iust cause, with those with whom we ought to be angry, after a iust maner, obseruing a fit time, and to a good end: vniust, if these cir­cumstances be not obserued. Furthermore in this definition the cause of anger is expressed, namely iniurie offered, (for anger alwayes presupposeth iniury) and the subiect thereof which is the hart, as also the obiect, to wit, reuenge of the iniurie.

And so much for the generall definition of anger: Sect. 2. The kindes of anger. Natural anger. Corrupt anger Sanctified anger. The Stoikes confuted. now we are to shew the diuers sorts thereof, or rather the diuers acceptation of the same affection. First it is taken for the naturall affection of anger as it was created of God, and had his being in man before the fall. Secondly, as it is cor­rupted since the fall by originall sinne. Thirdly, as it is re­newed and sanctified by Gods spirit. We are not therefore with the Stoikes to confound these three together, and and without difference to condemne them all: for howso­euer this affection as it is corrupted is most turbulent, and of all others most pernicious, yet wee are to hould that the naturall affection considered, either as it was created by God, or so farre forth as it is renewed and sanctified by Gods spirit is iust, holy, and lawfull.

And this may easily be prooued by diuers reasons: That the affe­ction of anger is in it owne nature lawfull. first because it was created by God, and was in man before the fall, and before any euill entred into the world: being there­fore the Lords owne workmanship, which by his owne testimonie was approoued to be very good. Gen. 1.31. Gen. 1.31. and of greater antiquitie then euill it selfe, it followeth, that the affection in it owne nature is to be esteemed as good and lawfull. Secondly, because in many places of the Scriptures it is attributed to God himselfe, Rom. 1, 18. Ioh. 3.36. Rom. 1.18. the anger of God is made manifest from heauen against all impietie. Ioh. 3.36. he that beleeueth not in the sonne shall not see life, but the anger of God shall abide vpon him. Seeing therefore it is ascribed vnto God, to whose most perfect and iust nature nothing agreeth but that which is iust & holy, it followeth that this affection it selfe is so to be esteemed. True it is that neither this nor any other affection is in God if we speake proper­ly, but onely attributed vnto him, that our weake capacities may better conceiue how he exerciseth his workes and eter­nall counsailes toward his creatures: But yet forasmuch as nothing is attributed & ascribed vnto him which is not good and iust, so far forth as it is ascribed, it euidently sheweth that anger in it owne nature is not euill.

Lastly, this manifestly appeareth in that this affection was truely and naturally in our Sauiour Christ himselfe as hee was man, Mark. 3.5. as it is euident Mark. 3.5. where it is saide that hee looked angerly vpon the Scribes and Pharises, mourning for the hardnesse of their hearts: so likewise be­ing incited with an holy anger, to see his Fathers house tur­ned into a market, he driueth the buyers and sellers out of the Temple, Iohn. 2.17. Pet. 2.22. Iohn. 2.17. Seeing then Christ was angry and yet free from all sinne, it followeth that Anger in it owne nature is iust and holy.

Obiection. 1.But it may be obiected that anger is in many places of the Scriptures condemned and forbidden: Mat. 5.22. as Mat. 5.22. He that is angry with his brother vnaduisedly, is culpable of iudgement, Answere. I answere, that not anger simply but vnaduised anger is there condemned: and in a word all other places where this affection is forbidden, are to be vnderstood, not of the affection it selfe, as it was created or is renewed by Gods spirit, but as it is corrupted and depraued with origi­nall sinne: for anger being sanctified, is not onely iust and lawfull, but also commendable, profitable, and very neces­sary, as being the whetstone of true fortitude, whereby wee are stirred vp and encouraged to maintaine the glory of God, and our owne persons and states, against the impietie and iniustice of men. Though anger therefore be but a bad Mistresse to commaund, yet it is a good seruant to obey: though it be but an ill Captaine to lead our forces into the field against our spirituall and temporall enimies, yet it is a good souldier so long as it subiecteth it selfe to the gouern­ment and discipline of sanctified reason.

Obiection. 2.But it is further obiected by the Stoikes that anger is a perturbation of the minde and therefore euill. To this I answer, Answere. that as the perturbation of the minde which is mo­ued vpon vniust causes is also vniust and euill, so that which is caused vpon iust and necessary occasions is iust and com­mendable: as for example, when a man seeth God disho­noured, Religion disgraced, wickednesse vnpunished; If [Page 7]therefore his minde be perturbed and troubled, this pertur­bation is not to be condemned, nay to be commended, and they rather to be condemned who are not so troubled. Thus was our Sauiour perturbed when he saw Gods house dis­honoured, Iohn. 2.17. and 11.23. Nom. 24.7. King. 19. as also when hee raised vp Lazarus: thus was Phinees disturbed and troubled in minde, when he saw that shamelesse sinne of Zimry and Cozby: and Elias when reli­gion was contemned, idolatrie erected, and the Lords true Prophets destroyed.

Though therefore anger be a perturbation of the mind it doth not follow that it is euill, for not the perturbation it selfe but the cause thereof maketh it good if it be good, and euill if it be euill. 3. Obiection.Furthermore whereas they obiect that an­ger blindeth and confoundeth reason, Answere.I answere first, that if anger bee temperate and moderate, it doth seruiceably waite vpon reason, and not imperiously ouer rule it: and rather maketh a man more constant and resolute in walk­ing the path of truth, which hee hath discryed with the eie of a cleare iudgement, then any wayes dazell or offend the sight whereby hee should be caused to stumble in the way, or else turne aside into by pathes of error.

Secondly, though it should be graunted that for the in­stant Reason is somewhat disturbed with the passion, it doth not follow that it is euill or vnprofitable, for before the af­fection is inflamed, the reason apprehendeth and iudgeth of the iniury, and so as it were first kindleth the flame, which being kindled, doth for the instant perturbe the minde, but the perturbation being quickly ouer passed and the minde quieted, Reason is made no lesse fit thereby to iudge of the iniury, and much more fit to reuenge it. And therefore moderate and sanctified anger is so farre from hurting and hindering the iudgement of Reason, that it rather seruicea­bly aydeth and supporteth it, by inciting and incouraging it couragiously to execute that which Reason hath iustly de­creed and resolued: as therefore the most precious eye-salue doth presently after it is put into the eye dim and dazell [Page 8]the sight, but afterwards causeth it to see much more cleare­ly: so this affection of moderate and holy anger doth at the first somewhat perturbe reason, but afterward it ma­keth it much more actiue in executing and performing all good designes. And so much for the lawfulnesse of Anger, both in respect of the first creation thereof, and as it is re­newed and sanctified by Gods spirit, as also concerning the diuers sorts of Anger.

Now in the next place we are to consider which of these is commanded or forbidden in my text. What anger is commaunded and what for­bidden. First for the affecti­on as it was created by God, howsoeuer it was iust and holy in it selfe, yet now the beauty and excellency thereof is de­faced with the foule spots of originall sinne, so that there remaine onely some reliques of the perfection wherein it was created, till it be againe renewed and restored by Gods sanctifying spirit. This therefore is not here commanded or forbidden, but onely that we labour asmuch as may bee, that it may come neare his former excellencie. The other two sorts, namely, corrupt and sanctified anger, the one in these wordes is commanded, the other forbidden.

These words therefore may be deuided into two gene­rall parts. The generall diuision. The first an exhortation or commaundement, wherein iust and holy anger is inioyned or commended vn­to vs in the first words (Be angry,) the second a prohibition or dehortation from vniust, and corrupt anger in the next words (but sinne not,) and because by reason of our corrup­tion we are prone to fall into it, the Apostle in the words following limiteth and restrayneth it to a short time, least it should turne into mallice. Let not the Sunne goe downe, &c. as though he should say, though through infirmitie ye fall into rash and vnaduised anger, yet continue not in your sin. Let not the Sunne goe downe on your wrath.

The most of our new interpreters thinke that the first words are rather a permission then a precept, That iust anger is here com­maunded. and therefore to be vnderstood thus. If you be angry, sinne not; or thus, Are you angry? sinne not: that is, though through infirmity yee [Page 9]fall into anger, yet adde not sinne vnto sinne by continuing in it. But I see no reason why the words should be thus wre­sted, seeing there followeth no absurditie or inconuenience, if they be plainely vnderstood without any alteration, which cannot be auoyded if wee admit of their exposition: for I would aske of them whether is here meant a lawful and iust anger, or that which is vnlawfull and vniust? if lawfull and iust, why may it not be commaunded, seeing it is as neces­sary and profitable to the furthering of Gods glory, and our good, as any other sanctified affection? if vniust and vn­lawfull as they vnderstand it, I would know how wee can be angry and sinne not. But say they if a holy anger were here ment, what needeth the constraint? Let not the Sun, &c. Seing the longer it lasted, the rather it were to be commen­ded, if it were iust and holy: I answere these words are to be referred not to the precept (be angry) but to the prohi­tion (but sinne not) where vniust anger is forbidden as be­fore iust anger was commaunded and this is manifest in the text, for he doth not say, Let not the Sunne goe downe [...] vpon your anger, but, [...], vpon your Wrath, or vniust and inueterate anger, as this word is commonly vsed.

So that the sence of these words is briefly thus much: The meaning of the words. be angry and spare not, so that your anger be iust and holy, but seeing by reason of your infirmitie and corruption your iust anger may easily degenerate and become vniust, if due time, place, person, and other circumstances bee not obserued, therefore take heede you sinne not, by being vniustly an­gry, yet if through infirmitie ye fall into this sinne, doe not harbour it, no not one day. 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 [Page 10]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 [Page 11]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 [Page 12]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 [Page 13]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 [Page 14]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 [Page 16]shew all 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 [Page 17]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 [Page 18]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 [Page 19]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 picture, because it had a spot of dirt vpon it, or his that should so extreamely dote vpon the rare work­manship of so excellent a feature, that hee also would be in loue with the dirt for the pictures sake, & on the other side, commend his wisdome who should so like the picture, as in the mean time he disliketh of the deformity. So alike foolish is he who will be angry at the person of man it selfe, which was formed after Gods owne image, because this image is spotted & defiled with sin, or he who will like and approue of such filthy corruption and deformities wherewith it is de­faced; but he is truely wise who so hateth the polluted spots of sinne, that in the meane time he loueth Gods excellent workmanship, and so esteemeth of the workmanship, that he is much displeased with the pollution which deformeth it. But the practise of the world is far otherwise: for men will hardly bee friend to the person, but they will be a friend to the sinne also, nor an enimie to the sin, but they wil with­all maligne the person; or else that which is worse, they will hate the person of their neighbour and loue his vice.

And so much for the obiect of iust anger. Sect. 12. The time of iust anger. The fourth thing to be considered in iust anger, is the time, which must be short. Not that it is vnlawfull to continue long in anger if it continue iust, but least our holy anger by reason of our corruption degenerate into malice. For as the most pure wine doth in time waxe sower vpon the dregs; so our most holy anger if it be long retained, is in daunger of receiuing some sowernes of malice from the dregs of our corruption. The safest therefore and best course, is quickly to be appea­sed, especially if the party offending shew signes of repen­tance, either for his sin towards God, or his iniurie offered vnto vs: for seeing vpon harty sorrow God pardoneth and forgiueth, let vs not retaine that which he remitteth.

And so much for the time: Sect. 13 The ends to be propounded in iust anger. The last thing to be consi­dered is the end, which (if we would haue our anger iust and holy) must be iust and holy also. The end of our anger is iust and holy, when therein we propound vnto our selues eyther the glory of God, or the publike good of the church or common wealth, or the priuate benefit of him who either suffereth or doth the iniury. The glory of God. First, for the glory of God, wee set it forth by our anger, eyther when being priuate men we shew our selues his children and seruants, by manifesting our hatred and detestation of sin in word or countenance, and so adorne the profession which we professe, or being Magi­strates doe become his instruments in punishing sinnes, and executing iustice; if therefore either priuate men or Magi­strates propound vnto themselues this maine and principall end in their anger, it is iust and holy.

The second end is, 2. The good of the Church & common welth the good of the Church and common wealth: which end, though it appertaine vnto all which are members of these bodyes, yet doth it more properly belong vnto Magistrates, who are to shew their anger in punish­ing sinne, not onely that ciuill iustice which is the proppe of the common wealth, may bee maintained, but also that Gods anger which hangeth ouer whole Countryes, where sinne is countenanced or not iustly punished, may be auerted: for if sinne be punished by men in authoritie, God will not punish the common wealth for it. Whereas otherwise if Ma­gistrates wincke at sinne, and so neglect their dutie impo­sed by God, the Lord will in anger take the sword of Iu­stice into his owne hands, and punish not onely the male­factour for offending, but the Magistrate for not executing his dutie, yea, the whole Common wealth, which is stained and polluted with their sinnes.

Examples hereof are plentifull in the word of God, Examples. for the sin of Zimry with Cozby, Numb. 25 God sent a grieuous plague a­mongst the people, but after Phinees had executed iustice by slaying both the offenders, the plague ceased. For the sin of Achan, Ios. 7. God tooke away the hearts from the people so that [Page 21]they fled and some of them fell before the men of Ai, but when the malefactor was iustly punished, Gods anger was appeased. Iudge. 21 Because the Beniamites did not punish but rather countenance the sin of those who so shamelesly did abuse the Leuites Concubine, we know what followed, not onely the offenders, but also the whole tribe (some few excepted) were attached by gods heauy iudgement. If therfore Magistrates would haue the Lords anger auerted, either from themselues or the common wealth, they are to shew their anger in pu­nishing sin: & if in drawing out the sword of iustice against iniquity, they propound vnto themselues the good of the Church and common wealth, their end is iust and holy, and their anger also.

The third end of iust anger, 3. The good of the party who suffered the in­iury. is the good of the party who suffereth the iniury, for hereby the offender is restrained from committing the like, when either priuate men sharply reproue him, or Magistrates seuerely punish him for his of­fence; whereas if neyther priuate men doe by their anger shew their dislike, nor Magistrates inflict punishment for his misdemeanour, he is ready to redouble his iniuries.

The last end is the good of the party who by offering the iniury prouoketh vs to anger. 4. The good of the partie who offered the in­iury. For priuate men are to be an­gry with their neighbour, not because they maligne him or seeke his hurt, but because they may discourage him in his sin and so work his amendment. And in like manner Ma­gistrates must shew their anger in punishing offenders, not to reuenge themselues on their persons, but that they may seeke their good in reforming their vices. For what greater good can a man doe his brother then to reclaime him from his sin, which otherwise would destroy both body and soule by remaining in it?

Obiection.But here it may be demanded how he seeketh his good and amendement, when the punishment is capitall. Answere. I answer first in those cases there is a comparison of the publike good of the common wealth, with the priuate good of the party offending, which is to be neglected in respect of the other: if [Page 22]therefore his offence be such as deserueth death, he is to be punished with death, that the burthen doe not lie vpon the land. Secondly, I answere, he doth the partie good by bring­ing him to the sight of his sin, and repentance by apprehen­ding the paine of the punishment; whereas otherwise hee would desperately runne on in his sinnes, and so cast away both body and soule. To preuent therefore & cure this des­perate disease, it is necessarie to apply desperate phisick, and to destroy the body, that both body and soule may be saued.

And these are the things required in iust and holy anger, which if we obserue, our anger will be not onely lawfull but also necessary, both for the setting forth of the glory of God, and also for the good of our selues and of our neighbours.

CHAP. II. Of vniust Anger.

ANd so much for the first part of my text, Sect. 1. wherein iust anger is commaunded: now I am to speake of vniust anger forbidden in the words following, but sinne not, that is, by falling into corrupt and vniust anger. Vniust anger condemned as a great sinne. Which vicious af­fection is not onely here condemned, but also in other pla­ces of the Scripture, as in the 31. verse of this Chapter, Let all bitternesse, Colos. 3.8. and anger, and wrath, and euill speaking, bee put away from you with all maliciousnesse. So Col. 3.8. Put ye a­way all these things, Gal. 5.20.21 wrath, anger, maliciousnesse, &c. and in the 5. Chapter of the Galathians verse 20.21. it is reckoned a­mong the workes of the flesh, which who so follow shall not inherit the kingdome of God. It is forbidden also in the sixt commaundement vnder the name of murther; both be cause it is the chiefe meanes and cause which moueth men therevnto, as also because it is the murther of the hart, and therfore murther in truth in Gods sight, who more respect­eth the hart then the hands, for a man may be innocent be­fore him, though his hands haue slaine his neighbour, if his hart haue not consented therevnto, as appeareth in the old [Page 23]law, where Cities of refuge were appointed for such by the Lords owne commandement: but if the hart haue consen­ted and desired any way to violate the person of our neigh­bor (which vniust anger alwaies affecteth) though our hands are free from the act, we are guiltie of murther in the sight of God. And this our Sauiour Christ teacheth vs in the ex­position of the sixt commandement, Mat. 5.22 Mat. 5.22. Whosoeuer is angry with his brother vnaduisedly is culpable of iudgement. By these places it is euident that anger is forbidden & con­demned as a great sinne, and therefore it is to be auoyded of vs as a most dangerous enimie to our soules health. The generality of this vice of vniust anger. Which that we may performe with so much the more vigilant care: Let vs further consider that this vice is generally incident to all by reason of our naturall corruption: so that there is none so yong, nor any so old, none so wise, nor any so foolish, neither male nor female, which do not carry this fire in their bosome: & therefore vnles they quench daily this fiery dart of Sathan with the water of Gods Spirit, and the shield of faith, they will be in danger of burning, Prou. 6.27 for who can carry fire in his bosome and not be burnt? Prou. 6.27.

But the dangerousnes of this affection wil more euidently appeare if we consider the violence therof: Sect. 2 The violence of this turbu­lent affection. for there is scarce any other affection so strong which it doth not easily sub­due. Loue is said to be stronger then death, Can. 8.6. and yet anger if it be once admitted easily ouercommeth it, Can. 8.6 for there was neuer any loue so hartie and entire but anger hath sub­dued it. The Father in his anger forgetteth his loue to his child, and the child to his father, the husband to his wife, the wife to her husband, and causeth them in stead of duties of loue to bring forth the fruits of hatred: yea it maketh a man to forget the loue of himself, as appeareth by those men who to satisfie their anger, violently thrust themselues into immi­nent dangers of death. Nay, it maketh a man offer raging vi­olence against such a friend as is more deare to him then his own life, as it is euident in the example of Alexander, who in his anger slew his friend Clitus, whō he loued so entirely that [Page 24]he needs would haue reuenged his murther by putting him­selfe to a wilfull death. As therefore we cannot discerne the heat of the Sunne, when we are neare vnto a scorching fire, so the heauenly heate of diuine loue is not felt, if the furious flame of anger be kindled in our harts. Couetousnes also is a most violent and strong vice, which nothing almost can vanquish but death, and they who are possessed therewith do loue their riches better then their owne liues, as we may fee in their example, who being depriued of them murther themselues; yea they are more deare vnto them then the sal­uation of their owne soules, as may appeare by those who fall into outragious sinnes, whereby they plunge their soules headlong into hell, that they may get momentarie riches; & by them also who despise the meanes of their saluation in comparison of a small worldly trifle: and yet anger being once admitted doth ouercome couetousnes, as it is euident in the example of them, who to satisfie their furious anger by the death of their enimie, are content to forfeit their goods though they be neuer so couetous; besides the double hazard of their liues which they incur, both in their priuate quarrell, and in satisfying by deserued punishment publike iustice. The like also may be said of them, who by anger be­ing incited to reuenge, are content to spend all their sub­stance by prosecuting wrangling suites in Law, of little or no importance, to the end they may impouerish him also with whom they are offended; and so are content to pull the house vpon their owne heads, that they may ouerwhelm another vnder the vvaight of the same ruine.

Feare also is an affection of no small force and violence: for oftentimes it compelleth men to thrust themselues into imminent dangers that they may auoyde dangers, and to kill themselues for feare of greater torments: and yet an­ger vanquisheth feare, many times causing them who would tremble to see anothers vvound, contemne their owne death, and so turneth the most cowardly feare into most desperate rage and furious resolution.

So that other affections lead a man, but this drawes him, others intice him, but this compels him, other dazle the sight of reason, but this makes it starke blinde, other make vs prone vnto euill, but this casts vs headlong euen into the gulfe of wickednesse.

Considering therefore that this turbulent vice of vniust anger is in the eyes of God so hainous, Sect. 3. in regard of vs so ge­nerall, and in respect of it owne nature so strong & violent, I purpose to intreat of it at large, to the end we may learne the better to preuent it, or the more easily to subdue it. And to this purpose I will first shew what it is, and what are the causes and properties thereof; secondly, the kindes of it; and lastly, I will prescribe the preseruatiues and medicines, whereby we may cure this vice in our selues, or in others.

For the first. The definition of 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. [Page 26]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 [Page 27]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 vain­glory. 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. 7 The fourth cause nice luxu­riousnesse. is nice luxuri­ousnes or luxurious nicenes; which cōmonly being the fualt of women, or at least a womanish fault, is especially to be seene in domestical matters. For if you come into the house of one who is nice and curious, you shal easily perceiue how soone they are incited to great anger vpon little cause. If the decking and adorning of their house bee not fullie an­swerable to their mindes, if their costly cates be not so dain­tely cooked, that they may delight their curious-learned tast and cloyed appetite, if a spot or wrinckle be vpon their gar­ments, or but a glasse broken, if their nice eares be offended with the least displeasing noyce, though it bee but by some chance, they are so enraged with anger, that the house will scarce hould them, or at least not containe their clamorous voyces. These curious folkes are not onely offended with iniuries, Seneca de ira. li. 2. cap. 5 but also with shadowes and apparances. Nam vbi animum simul & corpus voluptates corrupère nihil tolerabile [Page 29]videtur non quia dura sed quia molles patiuntur, for when vo­luptuous pleasures haue corrupted both minde and bodie, nothing seemeth tolerable; not that the things which they suffer are grieuous, but because they that suffer them are nicely effeminate. And like as they who are tormented with the gout, are angry if a man come but towards them, & cry out if they be but touched: so but a shew of iniury moueth these voluptuous wantons to choller and anger, and the least iniury offered in truth inciteth them to rage and furie. Whereas others who haue not their mindes effeminated with this luxurious curiositie, they can easily passe ouer such trifling imperfections, A Prolepsis. and repell anger in far more violent assaults. If any thinke these toyes too small to vndergoe a publicke censure, I would haue such know that the lesser the occasion is which prouoketh to anger, the greater is their sinne who are so easilie prouoked, and the rather they deserue a sharp reprehension, for that anger which is incited by euery light and trifling cause, then if it were waighty and of some importance: for howsoeuer the occasions are but small, yet their sinne is not small, nay their sinne is therefore great, seeing the occasion which moueth them therevnto is but little, especially considering that the same parties who are fire-hot in these trifles which concerne themselues, are key cold in those things which much concerne Gods glory, and their own spirituall good. For I appeale vnto their own consciences whether they are not prouoked vnto more vio­lent anger for these trifling toyes, then when they dishonor God by most grieuous sinne, or see him dishonoured by o­thers, and if their consciences plead guiltie, let them rather bee offended with their owne corruptions, then with the Phisicion which desireth to cure them.

The fift internall cause of vniust anger is curiositie, Sect. 8. The fift cause of vniust anger, Curiositie. whereby men are tickled with a vaine desire & itching ap­petite to see and heare all things: how their friends behaue themselues in their priuate meetings; what their aduersaries doe and say behind their backes; how their seruants bestow [Page 30]themselues in euery corner; whereof it commeth to passe that desiring to know all things, they know many things which displease them, and prouoke them to anger, for which they may thank their vaine curiositie: for if with the wise man they would thinke it their glory to passe by infirmities. Pro. 19.11. or follow his counsaile, Prou. 19.11. Eccle. 7.23. Eccl. 7.23. Giue not thine hart to all the words that men speake, least thou doe heare thy seruant cursing thee; They might haue lesse cause of anger, & more contentation of minde. Whereas by inquisitiue inqui­rie after euery rumour, and curious prying into small dome­sticall faults, they inflame their hearts with great anger. For as the looking vpon a small Print doth more offend the fight, then a greater, because we hold it nearer our eyes, and more intentiuely behold it, the Letters standing thick and neare together: so oft times it commeth to passe that these small domesticall faults being curiously pryed into, do more offend and anger vs, because they are neere vnto vs, and fall out thicke, and as it were, one in the neck of another, then greater iniuries offered abroad, which fal out more seldome, and are not so much subiect to our view.

The sixt internall cause, Sect. 9. The sixt cause credulitie and listning to tale-bearers. is to haue an open eare to euery tale-bearer, and a credulous heart to beleeue them. Pro. 26.20. Without wood the fire is quenched, and without a tale-bea­rer strife ceaseth. So that as wood is the fires fit nourishment, so is a tale-bearer fit to nourish anger. Prou. 26.20. An example hereof we haue in Saul, who giuing a credulous eare to those lying suggestions of that pickthank Doeg, was incensed to such ra­ging anger, that the bloud of the innocent Priests was not sufficient to quench the heate therof, vnlesse he spilt also the bloud of all the inhabitants of Nob, 1 Sam. 22.19 yea, of the Oxen, Asses, and Sheep, with more then brutish fury. And therefore Da­uid speaking of Doegs tongue, Psal. 120.4 Psal. 120.4. compareth it to coales of Iuniper (that is to hot burning coales) because it so furiously inflamed Sauls anger. 2. Sam. 16 Yea, Dauid himselfe gi­uing eare to the false report of Ziba, was moued to vniust anger against innocent Mephibosheth; and therefore hauing [Page 31]experience of those manifold euils which followed creduli­tie and listning after tale-bearers, he professeth that he will destroy him that priuily slandereth his neighbour, Psal. 101. 5 7 Psal. 101 5.7. And hence it is that Iames compareth the tongue to a fire, because nothing more inflameth the hart to furious an­ger, Iames. 3.6. Iam. 3.6

The last internall cause of vniust anger, Sect. 10. The last cause want of medi­tation concer­ning humane infirmities. is want of me­ditation concerning the common imperfections, wherunto we are all by nature subiect: for if we did but consider that in many things wee offend all, and that we our selues haue the same faults, or greater then those which we espye in o­thers, wee would not hastely be moued to choller vpon eue­ry trifling occasion. Iam: 3.2 But it is the custome of men addicted to anger to imitate the Lamiae, who (as the Poets faine) vse their eyes abroad, and put them into a box when they come home: so these are but too quick-fighted abroad in spying the faults of others, but starke blinde at home in discerning their owne faults; and though they haue a great beame in their owne eyes, yet they can easily discerne a small more in the eye of another. And the reason is, because they put their owne faults into that part of the wallet which they cast be­hinde their backs, and therefore neuer looke vpon them, but the faults of others into that part which hangeth before them, whereinto they are alwayes curiously prying.

The externall causes of vniust Anger. CHAP. III.

AND so much for the internall causes of vniust anger: Sect. 1. 1 Vertuous acti­ons & demenor now we are to speake of the externall; by which I vn­derstand all outward occasions which are vniustly taken, as first, when we are angry with our neighbour for his vertuous actions. For some there are whose malignant eyes doe ab­horre nothing more then the bright beames of vertue, [Page 32]eyther because they thinke that the beauty of others per­fection, causeth the deformitie of their vices to seeme more vggly, & that their degenerated natures are become like vnto Sathans, Examples. who hateth vertue because it is vertue. An exam­ple hereof we haue in Cain, whose anger was kindled against his brother, because hee was accepted in Gods sight, as be­ing more holy then himselfe. Gen: 4.5. Gen. 4.5. As also in Saul who was incensed against Ionathan, for his vertuous demeanour towards Dauid. 1. Sam. 20.30. 1 Sam. 20.30 In Asa who was offended with the Prophet the Ambassadour of the Lord, for deli­uering faithfully that ambassage which the Lord had put in his mouth, 2 Chro. 16.10 Dan. 3.13 2. Chron. 16.10. In Nabuchadnezzer who was enraged against the three Children because they refu­sed to commit Idolatry, Dan. 3.13. and in the Iewes who were filled with wrath because our Sauiour Christ made a true exposition of the Scriptures, and rightly applyed it vn­to them, Luke 4.28 Luk. 4.28. and too many examples we haue in these dayes, of such as cannot with any patience indure to heare their duties taught them, and their vices publikely reproued out of Gods word, or yet any priuate admonition, but they are ready (like those that are in a raging fit of a burning a­gue) to despight the Physition that endeauoureth to cure them. So that in our times he is like to incurre more anger yea, and danger also that reproueth sinne, then he that com­mitteth sin; he that reprehendeth Atheisme and prophane­nesse, then hee that liueth in them. Yea, so desperate is the disease of this declining age, sursetted with sinne, that the Physition may sooner incur hurt and dammage by the fury of his patient, then the patient help and health by the skill of the most exquisite Physition.

Secondly, Sect. 2 the cause of our anger is vniust, when it is onely imaginary, hauing no other ground but our owne suspition. And thus was Eliab angry with his brother Dauid, because hee suspected him to be proud, whereas in truth his owne pride was the cause of his suspition. 1 Sam: 17.28 1 Sam. 17.28. and this is the most common cause of Anger in these dayes; [Page 33]for want of loue causeth men to interpret the actions of others in the worst sense, and vpon their false surmises they ground their anger. One is angry because saluting his neighbour, hee did not resalute him, whereas perhaps he did not see him, or at the least hauing his minde other­wise occupied did not obserue him: another is offended if any in his company is merry, thinking that hee maketh himselfe sport with his infirmities; another because hee is too sad, imagining that it is because his company displea­seth him. In a word as mens surmises are innumerable, so also are the causes of vniust anger. Yea so prone men are to inuent causes where none is, that oftentimes they are sore displeased because they haue receiued small benefits not answerable to their expectation, or not equall to those which they see bestowed vpon others; and so they are pro­uoked to anger with small gifts, as though they had recei­ued great iniuries, but let vs be ashamed of such follie and learne to leaue it. Hath thy friend giuen more to another then thee? why it may bee hee hath deferued more, and though hee hath not, yet that which thou hast receiued might content thee if thou wouldst make no comparisons. Nunquam erit foelix quem torquebit foelicior, Seneca de ira lib. 3. cap. 30. hee will neuer be happie who is vexed when he seeth one more happie. Hath hee giuen thee lesse then thou didst hope for? why perhaps thou didst hope for more then thou didst deserue, or then thy friend could conueniently giue, but if thou wouldest not be vngratefull, consider rather what thou hast receiued, then what thou hast not receiued, before how many thou art preferred, rather then how many are pre­ferred before thee.

Thirdly, the cause of our anger is vniust, Sect. 3. Thirdly, when the cause is light and of no moment. 1 Cor. 13.7. when wee are prouoked therevnto by euery small and trifling occasion; because hereby loue and charitie is notably violated, when euery slight cause incenseth vs to anger: for loue suffereth all things. 1 Cor. 13.7. and therefore their loue is small who will suffer nothing. Loue couereth a multitude of [Page 34]sinnes. Pro. 10.12. they therefore who rather finde causes where they are not, then couer them where they are, doe plainly shew their want of loue, and their too great prone­nesse to anger, it is the nature of loue to make great faultes seeme little, and little faultes none at all: but anger ma­keth euery small slip a capitall offence. and euery word of disgrace worthie a stabbe. And as when wee behould the Sunne rising through thicke and foggie vapours, we ima­gine it to bee of a farre greater quantitie then when the ayre is pure and cleare: so when the soggie mists of anger doe ouershadow reason, we suppose euery fault to be grea­ter then it would appeare if this turbulent affection were dispelled with the liuely heate of ardent loue.

Some are angry at the imperfections of nature, which being not in the parties power to amend, should rather moue compassion then prouoke anger. Others are angry at faults committed at vnawares, vnwillingly and vnwittingly, where­as they might with as great reason bee angry with a tra­ueller for going out of his way, or with one who stumbleth in the dark for not keeping footing, or with a blind man for iustling or rushing against them; For as the want of bo­dely sight causeth the one, so ignorance which is nothing els but the blindenes of the mind, causeth the other; or with one who is sicke because hee is sicke, for what is ignorance but the mindes maladie? but hee whose hart is seasoned with true wisedome, is not easily prouoked with faultes of ignorance, vnlesse it bee wilfull or extreamely rechlesse, considering that while we continue in this vale of miserie, our mindes are shadowed with more then Cimerian dark­nesse. And therefore these small trifling errours whereinto wee fall for want of knowledge, will in them rather moue laughter, or at least pittie, then prouoke anger. For as the vnhappie speaches and shrewd turnes of little children are excused because they proceed from want of wit; so should the same excuse serue for them who commit faults through ignorance and simplicitie.

Lastly, our anger is vnlawfull, §. Sect. 4. 4. When the end is vn­lawfull. when as in our anger wee propound vnto our selues no lawfull end; as the glorie of God, the publicke good of the Church or common-wealth, or the priuate benefit of our selues, or of our neighboures: but rather priuate reuenge and satisfying of our tumultuous affections by the hurt or destruction of him with whom we are displeased. And this is alwaies to be obserued in all exam­ples of vniust anger, as in Caines anger towards Abel; Sauls towards Dauid; Nabuchadnezers towards the three chil­dren; the Scribes and Pharises towards our Sauiour Christ.

And so much for the causes of vniust anger. Now wee are to speake of the properties thereof.

CHAP. IIII. Of the properties of vniust anger

THe first propertie of vniust anger, is, §. Sect. 1. The first pro­pertie, want of moderation. that it is immoderate; for though our anger haue ne­uer so iust a cause, yet if it grow violent, and degenerate from anger to wrath and furie, it is vniust, for it sauoureth not of the spirit of God who is mercifull and easie to be intreated, but rather of the flesh and the corruption thereof. And therefore wrath (that is, violent anger) is numbred amongst the works of the flesh, the doers whereof shall not inherit the kingdome of God: Gal. 5.20.21.

Now if we would know how to discerne when our anger is immoderate, it is easilie knowne by the fruites thereof. As first, when it prouoketh vs to vtter words dishonorable to God, either by prophane blaspheming of his holy name, or wicked cursing and imprecations; whereby wee desire that he should be the executioner of our malice; or opprobrious to our neighbours, as when our anger bursteth out into bitter and reuiling speeches tending onely to his disgrace. An example whereof wee haue in Shemei, 2. Sam. 16.5: who reprouing Dauid for his sinnes, vseth such gall and bitter­nes, that it cleerely appeareth his anger proceeded not from [Page 36]the hatred of his sinne, but rather of his person.

Secondly, 2. By the want of fit decorum. when we haue no regard of any decorum or or­der, either in respect of our selues, or those with whom wee are angrie. Not in respect of our selues, as when by anger we are prouoked to take reuenge being but priuate men, where­as reuenge belongeth onely to God, and to the Magistrate who is the Lords deputie, Rom. 12.19. according to that Rom. 12.19. A­uenge not your selues, but giue place to anger: (that is, to Gods anger and reuenge) For it is written, vengeance is mine, and I will repay it, Deut. 32.35. saith the Lord. They therefore who take vpon them reuenge hauing no lawfull calling thereunto, violate Gods ordinance by arrogating to themselues one of Gods royall priuiledges, and so make themselues guiltie of high treason against God, as they are guiltie of treason against an earthly Prince, who intermeddle with any of their royall prerogatiues.

So also our anger is immoderate when we haue no respect of the partie with whom wee are angry; as when the sonne being prouoked to anger against his father, though it be for a iust cause, doth not vse him with that respect and reuerence which becommeth him, but bursteth out into vndutifull and insolent speeches: quite contrarie to the example of Iacob, who being but a sonne in law did not in his anger forget his dutie, but vsed all discretion and moderation: Gen. 31.36. And of Ionathan, Gen. 31.36. who though he had iust cause to be an­grie with his father Saul, yet he onely shewed it by rising from the table and departing: 1. Sam. 20.34. 1. Sam. 20.34. And the like may be said of the seruants anger towards his master, the subiects towards the Magistrate, and of all inferiors to­wards their superiors. For howsoeuer the law of God bin­deth vs, to be angrie when iust cause is offred, yet it also ti­eth vs to moderation and discretion: For it is the author of order and not confusion.

The second propertie of vniust anger, §. Sect. 2. The second propertie of vniust anger is in respect of the obiect. is in respect of the obiect; for whereas iust anger opposeth it selfe only against sinne and iniustice, vniust anger is incensed against the per­son of the offender, yea oftentimes of them who are inno­cent, nay because they are innocent, as appeareth by those [Page 37]examples which before I rehearsed. But if we will be Christs Disciples, wee must follow his doctrine and example. Matth. 5 44. His doctrine, Math. 5.44. Loue your enemies, doe good to those that hate you, &c. That you may be the sonnes of your father which is in heauen. Where he plainly intimateth, that they are not the sonnes of God, who doe not loue the persons of their verie enemies: we must follow also his example, who pray­ed for his enemies euen while he was vpon the crosse subiect to their outragious iniuries: Luk. 23.34. Luk. 23.34. Act. 7.66. Which blessed pre­sident holy Stephen imitated: Act. 7.66.

But many are not onely incensed against the persons of their enemies who are men like vnto themselues, but also with brute beasts, which are not capable thereof, as wee may see in the example of Balaam, Num. 24.10. Num. 24.10. Yea euen with things which want both sense and life: and so was Xerxes angry with the riuers, Plutarch. de cobib. iracun. and sent letters full of mena­cing threatnings to the hils. And manie such are subiect to continuall view, who if any thing in their hands displease them, will not sticke to dash it against the ground, though after, they are faine to take it vp againe: or to spoile and breake it in peeces, though afterwards they must be glad to bestow great labour in repairing that which by greater folly they haue defaced. But these men may fitly bee compared vnto children, who hauing gotten a fall beate the earth; so they hauing receiued some hurt through their owne folly or negligence, are angry with those things which are ruled by them as bare instruments.

The last propertie of vniust anger respecteth the time, §. Sect. 3. when as it being long retained becommeth hatred. And this happeneth not onely when men are prouoked vnto an­ger vpon waightie causes, but also when it is grounded on the most slight occasions: for when vaine trifles haue stirred them vp to wrath they perseuere in it, lest they might seem to haue begun without cause, and so against all reason the vniu­stice of their anger makes them persist in it with greater ob­stinacie. For therefore they retaine it, yea increase it, that the greatnesse of their anger may make men beleeue that it could not chuse, but arise from some waightie occasion and [Page 38]iust cause: and so they chuse rather to seeme iust, then to bee iust. But more of this afterwards when I come to speake of the restraint of vniust anger.

CHAP. V. Of the kinds of vniust anger.

ANd so much concerning the causes and proper­ties of vniust anger. §. Sect. 1. Now we are to speake of the kinds thereof. It admitteth of a twofold distinction; first, it is either hidden and co­uert, or else professed and manifest. Hidden anger is of two sorts; Hidden anger which is com­mendable. the first is commendable, when as men labour by all meanes possible to subdue the affection, and to smother the flame after it is kindled that it burst not foorth into vnseemely words or actions sauouring of reuenge. And this is a fruit of the spirit, which when it cannot repell anger and keepe it from entrance; in the next place it endeuoureth to expell and represse it.

The other sort of hidden anger is to be condemned, Hidden anger which is to be condemned. when as men nourishing it in the heart doe notwithstanding con­ceale it, that they may haue the better opportunitie of re­uenge, which they are purposed to seeke with such a full re­solution, that they refuse all parly, lest they might be brought to a truce, or conclude a peace. This anger is farre worse then that which is professed, both in respect of the party who is angrie, and the other with whom hee is angrie. In re­spect of the partie himselfe, because containing in him this turbulent affection, it doth vexe and torment him, like a ra­ging fire which hath no passage, or a violent streame whose current is stopped. And hereof it is that anger is said to be of the vipers brood, because it pineth and consumeth him in whom it is bred. In respect of him also with whom hee is angrie, because it maketh him lesse warie in preuenting his malice, and therefore the more easilie surprised. In re­gard whereof a secret enemie is more dangerous then one who professeth his emnitie: for as a small companie of men [Page 39]lying in an ambushment, will more easily ouercome a grea­ter force, then if they should march against them with ban­ners displaied: so a weake enemie hiding his anger, and watching his best opportunitie of reuenge, is more like to circumuent and surprise one more mightie then himselfe, then if he should professe his malice.

Examples hereof wee haue in the Scriptures: Examples. as in the old serpent, who cloaked extreme malice vnder goodlie words and faire promises, professing himselfe a kind friend to our first parents, when he whollie intended their eternall destruction: Gen. 3.1. &c. As also in Cain, Gen. 3.1. who talked fami­liarly with his brother as in times past, when as hee alreadie had resolued his murther in his heart, which also presently af­ter he acted with his hands: Gen. 4.8. Gen. 4.8. So Absolon like a cunning courtier concealed deadly malice two yeeres toge­ther against his brother Ammon; to the end that being not suspected, he might obtaine the more fit opportunitie of re­uenge: 2. Sam. 13.22.23. The like example we haue in Ioab, 2. Sam. 13.22.23. who kindly saluting Amasa, cruelly stabbed him while hee louinglie embraced him: 2. Sam. 20.9. 2. Sam. 20.9. Luk. 22.47. As also in the traitor Iudas, who betraied his master while hee kissed him: Luk. 22.47. Neither is our age fruitfull in all sin, barraine of such ex­amples: for how many Italionate machiauellians liue among vs, who will not stick to giue most kind congeis with hand, cap and knee to them from whom they are most enstranged in their hearts; and looke most smoothly vpon them against whom they haue conceiued deepest malice? So that their anger is like vnto riuers which are most dangerously deep, where the streame runneth stillest and smoothest. If you aske these men the reason hereof, they will tell you, that (accor­ding to the rules of their master Machiauel) Professa perdunt odia vindictae locum: Senec. in Medea. Professed anger taketh away opportuni­tie of reuenge. But let vs know, that as in malice, and dis­sembling thereof, they are like vnto the diuell himselfe, so without repentance they shall be like to him in punishment. And so much for hidden anger.

Professed anger is to be seene when either men of set pur­pose do neglect the signes and duties of loue, §. Sect. 2. Professed anger two sold. or else in shew­ing [Page 40]and bringing foorth the fruits of anger. 1. Sullen or si­ent anger. For the first, some in their anger are sullenlie silent from day to day, and moneth to moneth, not vouchsafing to speake a word to those with whom they are displeased, though they daily con­uerse with them; as though with their loue and charitie they had lost their tongues also. But such men forget the end why God gaue them a tongue, that is, that it might be not onelie an holy organe to sing our Creators praise, but al­so that we might be enabled thereby to conuerse more fami­liarly and louinglie one with another; as also that thereby we might preserue this loue begun by taking away all of­fence; for as the Lord hath giuen a tongue to enquire out an iniurie, as also to reprooue and reprehend the offender, so he hath giuen the same tongue to make a iust excuse for the working of reconciliation. It may be if thou wouldest come to expostulate the matter with thy neighbour, he would ei­ther iustly excuse his fault, or humblie confesse it, and desire pardon, whereas now thou makest him thine enemie by de­nying him all meanes and hope of reconciliation: for what hope can he conceiue of peace, seeing thou wilt not so much as come to a treatie?

Secondly, §. Sect. 3. 2. Anger is ma­nifested by euil speaking or euill doing. 1. Euill speaking. professed anger is shewed by the manifest fruits thereof, and they are of two sortes, euill speaking and euill doing. By euill speaking, as when men doe manifest their anger in spightfull railing words which are farre vnbesee­ming not only a Christian, but also an honest Infidell. This is condemned in the one and thirtie verse of this Chapter: Let all bitternesse, anger, and wrath, crying, (that is, clamorous rai­ling) and euill speaking be put away from you. And that we may the rather be mooued to abstaine from this odious vice, let vs consider that God made the tongue to bee an instrument of his praise, and not to dishonour him by cursed speaking. And therefore he will not hold him guiltlesse, which makes this heauenly organe of his spirit created to shew foorth the Creators praise, a cursed instrument of Satan in reuiling and slandring our neighbour. And this our Sauiour Christ tea­cheth vs: Whosoeuer (saith he) shall say vnto his brother Raca; (that is, the least word of reproch) shall be worthie to be puni­shed [Page 41]with a councell (that is, Matth. 5.22. an assemblie or senate of Magi­strates) And whosoeuer shall say foole, shall be punished with hell fire, Matth. 5.22. Let vs remember, that by our words we shall be iustified, and by our words we shall be condemned: and good reason, for Verba sunt animi indices, the tongue is the hearts interpreter, and therefore our Sauiour Christ saith, Mat. 12.27.34. Ex abun­dantia cordis os loquitur: Out of the abundance of the heart the mouth speaketh. Yea this the wise Socrates well knew; and therefore when a certaine father had sent his sonne to him, to the end that seeing him he might perceiue his dispo­sition, he said to the young man: Loquere adolescens, vt te vi­deam, Speake young man that I may see thee: noting thereby that the dispositiō of his heart was best known by the words of the mouth. Seeing therefore God iudgeth according to the heart, & seeing the heart is best discerned by the tongue, great reason it is that by our words we should be iustified or condemned. Let vs remember also, Matth. 12.36. that if for euerie idle word wee must giue an account at the day of Iudgement, how much more for railing and reuiling speeches? and if these meditati­ons alwaies run in our minds we will in our greatest anger follow the practise of the Prophet Dauid, Psalm. 39.1. that is, Psal. 39.1. we will bridle our mouthes that we may not sin with our tongue.

Secondly, professed anger is expressed by euill doing, 2. Euill doing. when either in our anger we offer iniuries or seeke reuenge for those which are offered vs; both which are forbidden in the word of God. The first, Leuit. 19.13. Leuit. 19. Psal. 15.3. Thou shall not do thy neighbour wrong: and Psalm. 15.3. it is set downe for a note of an inheritour of Gods kingdome, not to doe euill to our neighbour: and consequentlie hee that is prouoked by anger to offer iniurie to his brother, can haue no assurance without repentance that he is an heire of Gods kingdome. And this may further appeare Matth. 5.22. for if he who v­seth reprochfull words bee in danger of hell fire, Mat. 5.22. what shall we thinke of him that goeth further, namely, to wicked deeds? As therefore we tender our soules saluation, let vs rule our hands, though wee cannot rule our affections.

Secondlie, it is expressed by reuenging iniuries receiued, [Page 42]which though it bee not altogether so great a sinne as the other, yet it is also condemned and forbidden as no small sin in the word of God: Matth. 5.39. Matth. 5.39. Resist not euill; but to him who smiteth thee on the right cheeke, turne the left also, &c. Rom. 12.19. Rom. 12.19. Auenge not your selues, for it is written, ven­geance is mine, and I will repay, saith the Lord. And so much for the first distinction of anger.

Secondly, §. Sect. 4. A second di­stinction of an­ger in respect of the subiect. anger is distinguished into three kinds in respect of the subiect thereof. The first is of those who are soone an­grie and soone pleased. The second of them who are slow to anger, and also slow in being reconciled. The third of those who are soone prouoked to anger, and also long conti­nue in it.

For the first, 1. Hastie anger. they may not vnfitly bee compared to flaxe which is soone kindled and set on fire, but soone also extin­guished, vnlesse the flame bee continually nourished with new matter: so their anger is easily inflamed by the least sparke of occasion, but soone mitigated, vnlesse it be nouri­shed with new prouocations: or their anger may be likened vnto fire in thornes, which maketh a great blaze for the time, and yeeldeth a crackling noise, but soone goeth out, vnlesse a new supplie of matter bee continually added: so they are soone inflamed, but when their anger hath a little spent it selfe in words like the crackling of thornes, it is soone quen­ched and pacified.

These men in the world are said to haue the best natures, Hastie natures in the world commended. Psal. 103.8.9. but in truth it is farre otherwise. For that nature is best which most resembleth God himselfe, who as he is slow to anger, so he is readie to forgiue, Psalm. 103.8.9. If therefore we would in truth haue good natures, we must imitate the Lord, that is, be long before we are prouoked to anger, and readie to be reconciled; Iam. 1.19. Matth. 5.25. to the first we are exhorted, Iam. 1.19. Be slow to wrath; to the latter, Matth. 5.25. Agree with thine ad­uersarie quicklie, and that not onelie when thou hast offen­ded him, but also when he hath offered the iniurie vnto thee, and that not once or twice, or till seuen times, but vnto seuen­tie times seuen times, Matth. 18.22. §. Sect. 5. as our Sauiour exhorteth, Mat. 18.22.

But lest wee should content our selues with this nature [Page 43]which of naturall men is thought commendable, let vs con­sider; Hastie anger forbidden. first, that it is condemned and forbidden in the word of God. Eccles. 7.11. Be thou not of an hastie spirit is be angrie, Eccles. 7.11. for anger resteth in the bosom of fooles. Yea our Sauiour con­demneth it as murther in Gods sight: Mat. 5.22. Matth. 5.22. Hastinesse to anger, a foolish and dange­rous vice.

Secondly, we are to consider, that this hastines to anger is a foolish vice; for as it alwaies beginneth with rashnesse, so it most commonly endeth with repentance; for after the ha­stie man hath iniured his neighbour by vnaduised words or iniurious deeds, then he sheweth himselfe sorie for it; and so like a foolish Surgeon, first he breaketh his head and after giues him a plaster, which though it heale the wound, yet oftentimes it leaues a scarre.

And yet I speake of the least euils which accompanie rash anger; for how many haue there been who in their furie haue reuealed their friends secrets, more deere vnto them then their owne liues? Yea, how many through this rash an­ger haue violated the persons, nay murthered them with whom they were lincked in the straitest bond of friendship? and so haue done that in a moment, which they haue with bitternesse repented the whole course of their liues; then the which, no greater follie can be committed. And therefore it is well said of the wise man, Prou. 14.17. Prou. 14.27. vers. 29. He that is hastie to anger committeth follie: and vers. 29. Hee that is slow to anger is of great wisedome; but he that is of an hastie minde, exalteth follie. And lest we should thinke that he seldome thus offen­deth, he telleth vs, Prou. 29.22. Prou. 29.22. that a furious man aboundeth in transgression. Prou. 12.16. Eccles. 7.10.

Obiect. 6.But here the cholericke man will alleage for himselfe, that he is hastie by nature, and therefore to bee borne with. Answere.I answere, that we haue not this nature by creation, for wee were created according to Gods owne image, who is slow to anger; but this corruption hath taken hold of vs by reason of our originall sinne; and therefore wee are not to excuse one sinne by another, but rather earnestly to labour that this pollution may bee washed away with the water of Gods spi­rit, who by his grace doth reforme nature. For those who are regenerate by the holie Ghost, though naturally they bee as [Page 44]rauenous and cruell as the Woolfe, and Leopard, they shall be made as milde and innocent as the Lambe and Kid: And though they bee as fierce and furious as the Lion or Beare, they shall become as tame and gentle as the Cowe or Calfe, Esa. 11.6.7. according to the prophecie, Esa. 11.6.7. The Woolfe shall lie with the Lambe, and the Leopard shall lie with the Kid; and the Calfe, and the Lion, and the fat beasts together, and a little child shall leade them, and the Beare shall feede with the Cowe, and their young ones shall lie together: not that regene­ration doth take away nature and the affections, but because it doth partly subdue their violence and furie, and partly san­ctifieth and reformeth them; so that whereas they were hurt­full and pernicious, now they are good and profitable to themselues and others, the qualitie and the obiect of them being altered. Their loue which was immoderately set on the world and the pleasures of the flesh, is now fixed vpon God, their neighbour, and spirituall things. Their ambtious hope which expected nothing but honors and ri­ches, now longeth after the presence of God, and fulnesse of ioy in the heauenly Ierusalem. Their timorous feare wher­by they were restrained from doing good, and constrained to doe that which was euill, because they would not dis­please men; is now a notable bridle to curbe in their vnlaw­full desires, and a sharpe spurre to pricke them forward in the course of godlinesse, because they would not offend God: and whereas before it was a corrupt fountaine from which nothing did spring but polluted streames of sinne, whose descent is into the deepe gulfe of eternall perdition; now it is become the Welspring of life, to make vs auoid the snares of death, Prou. 14.27. as it is, Prou. 14.27. So likewise rash and vnbridled anger, which before regeneration caused men to rage against the person of their neighbour, doth now oppose it selfe a­gainst sinne and vniustice only, whereby God is dishonored and the Church and common-wealth damnified.

Do not therfore hereafter excuse thy furious & rash anger by alleaging thy nature; for thou mightest as wel say, I cānot abstaine from it, because I am carnall and vnregenerate, as because I am hastie by nature: for those who haue laid aside [Page 45]the old man, and are renewed by Gods spirit, haue this affe­ction partly tamed and subdued, and partly sanctified, refor­med, and made fit for necessarie & profitable vses; whereas on the other side they that let the raines loose to this cor­rupt affection were neuer washed with the water of Gods spirit, and consequently while they continue in this state cannot enter into the kingdome of heauen: Ioh. 3.5. Iohn 3.5.

But that we may neuer alleage this vaine excuse, let vs consider further, that it is no better then Lazers ragges to couer the deepe festred sores of our corruption; or then A­dams fig leaues to hide the nakednesse of sinne, which may be as fit a vizour to disguise euen the most vglie vices, as this of anger: for nature corrupted prouoketh not onely to rash anger, but also to all outrages. And therefore the murtherer by as great shew of reason might excuse his murther, because he is by nature cruell; or the adulterer his adulterie, because he is by nature lecherous; or the theefe his theft, because he is by nature couetous, as the hastie man his anger because he is by nature cholericke. As therefore if a murtherer or theefe should come before a Iudge, and excuse his fact by saying it was his nature, and therefore he could not chuse but com­mit it; the Iudge would answere, that it was his destinie also that he should be hanged: So when wee shall bee arraigned before the Lord chiefe Iustice of heauen and earth, the al­leadging of our corrupted nature wil be so farre from ex­cusing vs, that it alone will bee sufficient to condemne vs. And so much for the first sort of anger which is to be seen in angry and cholericke men.

The second sort is of such as are slow to anger, §. Sect. 2. 2. Anger which is slovvly en­tertained but long re­tained. but being incensed are hardly pacified. And these are like vnto more solid timber, which is long before it be kindled, but being kindled, continueth long in burning. As these are better then the other in respect of their slownesse to wrath, so they are farre worse because they continue in it; for anger retained becommeth hatred, which is an affection farre more perni­cious then anger it selfe, and much more incorrigible; for as rash anger is most commonly ioyned with repentance, so this inueterate anger is alwaies ioyned with perseuerance in [Page 46]euill. And he that is subiect thereunto doth not onely fall into sinne, but also is resolued to continue in it; yea he ta­keth delight therein oft times by meditating on reuenge; as we may see in Esau, who was resolued to retaine his anger against Iacob till his fathers death, and in the meane time comforted himselfe by thinking on reuenge: Gen. 27.41.42: Gen. 27.41.42.

But if wee would bee the children of our heauenly father, we must resemble him, not onely in slownesse to anger, but also in swiftnesse to forgiue: and though our brother offend vs seuentie times seuen times, yet must we continually bee readie to imbrace reconciliation: Mat. 18.22. Matth. 18.22. and so wee shall not be ouercome of euill, but ouercome euill with goodnesse, as the Apostle exhorteth vs, Rom. 12.21. Rom. 12.21. Whereas if we con­tinue in malice we shall make our selues like vnto Satan, and subiect to Gods wrath: Matth. 7.2. For with what measure wee mete, it shall bee measured vnto vs againe: Matth. 7.2. And as we for­giue men their trespasses, so will our heauenly father forgiue vs: Mat. 6.14.15. §. Sect. 9. Hastinesse to anger and slovvnes to re­conciliation. Matth. 6.14.15. And so much for the second sort.

The third sort is of them who are easilie prouoked vnto anger, and being prouoked will neuer be reconciled. These men are monsters in nature, and flat opposite to the Lord: for whereas he is slowe to anger and readie to forgiue, they are most slowe to forgiue, and most prone to anger. This an­ger I know not how to expresse, nor to what I may compare it, seeing naturall things cannot resemble it, because it is monstrous and against the nature of all things, sauing man. For the most fierce Lions and cruell Tigers haue some cause which incenseth them to anger, and some measure and end of their furie after it is prouoked; and therefore they are far worse who are angrie without a cause, and know not how to make an end. Seeing therefore naturall things are not fit to resemble them, let vs consider artificiall. They are like vn­to tinder, which being kindled with the least sparke, will al­so retaine the fire till it be consumed. But herein they are vn­like: the tinder may easilie be extinguished; but their anger can by no meanes bee mitigated: the tinder doth but con­sume it selfe, or at the least those things which are neere a­bout it; but those that are frō them furthest distant are often [Page 47]scorched with the burning heat of their furious passion. It is like vnto wild fire, which most easilie taketh hold of euerie thing, and is most hardly quenched: but herin it is farre more violent and pernicious, that whereas wild fire may be extin­guished with vinegre or milke, this can be quenched only with blood, yea with the heart blood. There is nothing ther­fore in the world naturall or artificiall, which doth suffici­ently expresse this vile affection; it onely can bee resembled by the malice of Satan, who for no cause maligned God and vs, and yet his malice will neuer haue end. Vnlesse therfore we would be worse then all things naturall or artificiall, yea as bad as the diuell himselfe, wee must be either slow to an­ger, or readie to forgiue.

CHAP. VI. The manifold and great euils which acccmpanie vniust anger.

ANd so much for the kinds of anger. §. Sect. 1. Now wee are to set downe the preseruatiues, whereby we may be preserued from this sicknesse of the soule, and some medicines to cure vs when we are fallen into it. But for as much as it is in vaine to prescribe physicke, vnlesse the patient will take it; and seeing few or none are willing to take physicke vnlesse they see the necessitie thereof, in respect of the dangerousnes of their disease; I will first shew the greatnesse and maligni­tie of this sicknesse of the mind, vniust anger, and afterwards prescribe the remedies.

The greatnesse and dangerousnesse of this disease appea­reth by those great euils which it worketh, The dange­rousnes of an­ger shewed by the euils which it vvorketh. and that both priuate and publike. The priuate euils concerne either our selues or our neighbours. The euils which concerne our selues are incident to the whole man, or to his seuerall parts, the bodie and the soule.

The euils which anger bringeth to the whole man are di­uers. [Page 48]First, The euils vvhich anger bringeth to the vvhole man. 1. Vniust anger defaceth Gods image. It ouerthro­vveth peitie. Ioh. 4.20. it defaceth in vs the image of God; for whereas the image of God doth specially consist in the vertues and graces of the mind, anger ouerthroweth them all, and first of all pietie which is the chiefe of all, and the summe of the first table.

It extinguisheth the loue of God: for how should we loue God whom we haue not seene, if we do not loue our neigh­bour whom we haue seene? 1. Ioh. 4.20. And how do we loue our neighbour, if vpon no cause or euery trifling cause, wee be incensed to iniust anger against him?

It ouerthroweth the principall part of Gods worship, in­uocation: for if we would compasse the Altar, and there offer vp the sacrifice of prayer and thanksgiuing, we must first wash our hands in innocencie: Psal. 26.6. 1. Tim. 2.8. Psalm. 26.6. And this the Apostle Paul requireth, 1. Tim. 2.8. That we lift vp pure hands with­out anger. And our Sauiour Christ cōmandeth, that before we offer any gift vnto the Lord, we first seeke to be reconciled: Matth. 5.23. Matth. 5.23. So long therefore as we continue in our anger, we are vnfit to pray, as it most manifestly appeareth in the fifth petition, where wee desire so to bee forgiuen as wee for­giue: and because the Lord would haue vs deepely consider thereof, he thinketh it not sufficient to set it downe in the Lords prayer, Matth. 6.12. Matth. 6.12. but he againe doth single this out of all other the petitions; and inculcates it the second time, vers. 14.15. verses 14.15. If you forgiue men their trespasses, your heauenly father will also forgiue you; but if you will not forgiue men their trespasses, no more will your father forgiue your tres­passes. If therefore wee offer vp this prayer vnto God conti­nuing in our anger, what doe we else but intreate the Lord that he will continue his anger towards vs? A notable place to this purpose we haue, Eccl. 28.1.2. &c. Eccles. 28.1. He that seeketh ven­geance shall find vengeance of the Lord, and he will surely keepe his sinnes. 2. Forgiue thy neighbour the hurt that he hath done to thee, so shall thy sinnes be forgiuen thee also when thou prayest. 3. Should a man beare hatred against man, and desire forgiuenes of the Lord? 4. He will shew no mercie to man who is like him­selfe, and will he aske forgiuenesse of his owne sinnes? 5. If he that [Page 49]is but flesh, nourish hatred (and aske pardon of God) who will in­treate for his sinnes? 6. Remember the end, and let enmitie passe, &c.

It also maketh men notablie sinne against the third com­mandement, by causing them through impatience to fall in­to cursing and imprecations, swearing and blaspheming the name of God.

It causeth them also grieuouslie to sinne against the fourth commandement, by making them vnfit for the exercises of the Sabbath, as inuocation and hearing of the word, because they who are possessed therewith haue their minds disturbed and distracted either by thinking vpon the iniurie, or else of reuenge. So that there is not one commandement of the first table which anger doth not notoriouslie violate.

But as it ouerthroweth the vertues of the first table which respect pietie, so also of the second table which respect iu­stice: Jt ouerthro­vveth iustice and charitie. and first of all iustice it selfe; whose generall rule is this, Vt suum cuique tribuatur, that that bee giuen to euerie one which belongeth to him. For anger maketh men not onelie to neglect all good duties which they owe vnto their neighbours, but also to oppresse them with vndeserued iniu­ries and vniust reuenge.

It ouerthroweth also charitie which is the sum of the se­cond table, whose generall rule is this, That we loue our neigh­bours as our selues: for anger in stead of performing any du­ties of loue, causeth men to bring foorth the fruits of hatred: and in stead of louing their neighbours as themselues, it ma­keth them to hate them as their mortall enemies.

Infinit it were to stand vpon particulars, but by this which hath been said it is apparant, that the furious flame of anger doth consume in vs all the vertues and sanctifying graces of Gods spirit, wherein principally the image of God con­sisteth.

Secondlie, as it defaceth in vs the image of God, §. Sect. 1. 1. Vniust anger maketh men like the diuell. so it doth make vs like vnto Satan, for hee is the spirit of dissension, wrath and reuenge, as God is a spirit of loue and peace. It is the nature of Satan to delight in rage and furie, for he is a murtherer from the beginning, Ioh. 8.44. Iohn 8.44. not onely mur­thering [Page 50]himselfe, but prouoking others to murther, by filling their hearts with wrath and reuenge. And this the Heathens were not ignorant of; for they called these wicked spirits which are the authors of anger, dissension and reuenge, fu­ries, because they filled mens minds with furie and mad­nesse.

Thirdlie, §. Sect. 3. 3. Jt maketh men subiect to Gods anger. Mat. 6.14.15. it maketh vs subiect to Gods anger: for as wee forgiue others, so doth God forgiue vs, Matth. 6.14.15. If therefore we retaine our anger towards our brethren, God will retaine his anger towards vs. Wee know by common experience, that he who is appointed an arbitratour or daies­man to reconcile neighbours, is oftentimes by the froward behauiour and obstinate stifnes of the one partie so offended and displeased, that whereas he was indifferent he is made an aduersarie: so the Lord plaieth the part of an vmpire or ar­bitrator, to worke reconciliation betweene brethren. But if either of them bee so stiffe and contentious that hee will not be reconciled, what doth he else but by refusing the Lords arbitrement and determination make God his enemie?

Fourthly, §. Sect. 4. 4. Vniust anger exposeth men to contempt. it exposeth men to contempt: for howsoeuer they are therefore angrie, because they would not be despi­sed and disregarded, yet nothing in truth doth sooner worke contempt in the mindes, not onely of strangers, but also of a mans owne children and seruants, then vniust anger. For when their anger and the fruites thereof, clamorous brauling and fighting, are vsuall and common aswell for trifles as waightie matters, men desperatelie contemne both, when they haue no hope to preuent either. They therefore who desire that these bitter drugs of corre­ction should haue any effectuall operation in the minds of inferiours, Correction to be vsed like Physicke. for the purging away of their faults and vices, must vse them like Physicke, which if it be ordinarie will worke no extraordinarie effect, because it groweth familiar with our natures, and therefore not fit to worke vpon them: nam medentur contraria. And hence it is that Physicke be­commeth vnprofitable to those men in the time of grieuous sicknesse, which vpon euery trifling occasion haue vsed it in the time of health, and made it as it were sauce to disgest [Page 51]their meate: so if we would haue the physicke of the mind, correction and chastisement, to worke desired effect, they must be vsed sparingly, and not for euery slip and infirmitie, which oftentimes in wisedome should bee dissembled as though it were not perceiued, The vanitie of ordinarie scolding and brawling. and often pardoned in hope of amendment. Otherwise, if euerie toy and small ouersight prouoke anger, and anger incite to scolding and fighting, not onely the parties corrected are not bettered, but rather made more obstinate and obdurate in their vices (for their hearts like anuils become harder with often beating) but al­so he that correcteth, doth disfurnish himselfe of all fit reme­dies to cure more desperate diseases. For if he vse bitter chi­ding and seuere fighting for the cure of euerie trifling fault, what remedie doth he reserue for correcting and reforming haynous offences? surely none. Wherby it commeth to passe, that inferiors will not bee restrained from committing all faults, but rather will bee as easilie induced to commit the greatest as the least, because there is no great difference in the punishment.

But he who is wise and discreet will passe ouer many small faults as though he perceiued them not, Discretion re­quired in cor­rection. Senec. de ira lib. 2. cap. 23. both because (as one saith) Graetissimum est genus veniae nescire quid quisque peccauit: It is the most acceptable kinde of pardon to seeme ignorant of the fault; as also lest taking notice of euerie little slippe, he make the offender shamelesse and impudent in defending that as well done, which hee cannot excuse as not done. Whereas so long as he thinketh his fault vnknowne hee will be so fearefull of committing the like, that he will bee care­full in hiding that which he hath alreadie committed. But if hee perceiue that the offender taketh occasion by his igno­rance to offend often in the like kinde, then is hee to take no­tice of the fault by vsing milde admonition; if that will not preuaile, then more sharpe reprehension; but yet in priuate, for many witnesses of the fault maketh him lesse ashamed to commit the like; wheras feare of open disgrace will restraine him from it, so long as he is not alreadie disgraced. But if the offender impudently and obstinately persist in his vice, or that the fault at the first be more notorious, then is he to pro­ceed [Page 52]to chastisement and correction as the Surgion to the mortifying of a member, when the sore is past all other cure. In doing whereof he is to auoide all furious anger, and to vse sobernesse and discretion, ioyning with his chastisement wholesome admonitions, conuincing the conscience of the offender, by laying open the hainousnesse of his fault out of the word of God; or else by shewing him how hee hath of­fended against the law of nature or ciuill honestie. And here­by it will appeare to the offender, that his punishment pro­ceedeth from the hatred of his sinne, and not of his person; and so it wil cause him also more to hate his fault, then either his superior that correcteth him for it, or then the punish­ment it selfe which is deseruedly inflicted.

If superiors would vse this milde and sober discretion, The profit that followeth well gouerned discretion. sure­lie it would better containe inferiors in obedience, then fu­rious anger. For whence is it that one mans looke is more re­garded then anothers words? one mans milde admonition, then anothers bitter reprehension? one mans discreet re­proofe, then anothers continuall brawling and fighting? surely from milde and well gouerned discretion which wor­keth in inferiors an awfull loue and sonne-like feare, which more strongly containeth them in obedience, and more for­cibly restraineth thē from committing any fault repugnant thereunto, then furious anger and rage, or the fruits thereof, continuall chiding and fighting. For continuall anger and se­uere punishment for euerie small fault, without admitting any excuse, doth not make inferiors sorie because they haue offended, but carefull and cunning in hiding and dissembling their faults, or shamelesse and impudent, either in denying or defending them.

Againe, as many stripes doe harden the skinne to indure them; so doe they harden the heart to contemne them; and they which vse much chiding, doe moue their inferiors to imagine that it is their naturall communication and not any reprehension. If lightening and thunder were as common as the sunne shine, though they bee terrible in their owne na­ture, yet who would regard them being so vsuall? and how much lesse then the impotent brawling of an angrie man? [Page 53]They therefore who would haue their anger feared and re­spected, must let it like the thunder happen seldome, or else it will not be regarded like the thunder. When the Fox first saw the Lion, he trembled and quaked for feare, not daring to come neere him; when he saw him the second time he ap­proched somewhat neerer, but when he saw him daylie, hee feared not almost to come within the reach of his paw: So if thou but seldome shew thy selfe like a Lion, thou wilt bee feared and respected; whereas if continually thou appeare in this shape, euen thy most base vnderlings will not regard thee. Yea, if peraduenture they spie the Asses eares vnder the Lions skinne, that is, folly in thy furie, (which are seldome seuered) they will not sticke to ride, and deride thee. §. Sect. 5. The euils which vniust anger bringeth to the bodie. 1. It defor­meth it.

And so much for the euils which anger bringeth to the whole man. Now wee are to speake of the euils which it bringeth to his seuerall parts, and first of his bodie. Whereas the bodie of man is excellent by nature, and farre surpassing all other earthly creatures, anger doth so deforme it, that it becommeth more vglie and horrible then any of them. For it maketh the haire to stand an end, shewing the obdurate inflexiblenesse of the mind: The eyes to stare and candle, as though with the Cockatrice they would kill with their lookes: The teeth to gnash like a furious Bore: The face now red, and soone after pale, as if either it blushed for shame of the minds follie, or enuied others good: The tongue to stammer, as being not able to expresse the rage of the heart: The blood ready to burst out of the veines, as though it were affraid to stay in so furious a body: The brest to swell, as being not large enough to containe their anger, and therfore seeketh to ease it selfe, by sending out hot-breathing sighes: The hands to beat the tables & walles, which neuer offended them: The ioyntes to tremble and shake, as if they were affraide of the mindes furie: The feete to stampe the guiltlesse earth, as though there were not room enough for it in the whole element of the aire; and therfore sought entrance into the earth also. So that anger deformeth the body, from the haire of the head to the sole of the foote. How vglie therfore is anger it selfe, when the effects therof [Page 54]are thus monstrous in so beautiful a subiect? How monstrous­ly doth it deforme the mind, when the signes therof be thus horrible in the bodie?

But as it deformeth the body, §. Sect. 6. 2. Jt exposeth it to dangers. so it exposeth it to infinite dangers by prouoking men to enter into priuate frayes and needlesse quarrels, with such desperate resolution, that they wholly neglect themselues that they may hurt their enemie. Like to the Waspe or Bee, which venture their owne liues, that they may but sting those that anger thē; so they, that they may satisfie their fury by reuenging a small iniurie are ready to receiue a greater, for they care not to defend themselues so they may offend their enemy: nay they are desirous to giue wounds, though it bee thorow their owne bodies. And hence it is that some painting anger haue put in either hand a sword, as being fit to hurt another, but not to defend himselfe.

But what should I speake of receiuing hurt by outward e­nemies, seeing the angry man when he hath no other foes to hurt him, doth with his owne hands offer violence vnto him­felse? as is euident in their example who in their rage will not sticke to pull off the haire of their owne heads & beards, and to offer many other furious outrages against their owne persons. So that the wise Salomon might well say, That a man of much anger shall suffer punishment: Prou. 19.19. for if no man else will, he will punish himselfe. And so much for the body.

But anger bringeth no lesse euils to the soule. §. Sect. 7. The euils which anger bringeth to the soule. 1. It blindeth reason. First like a darke cloud it ouershadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their wits. Wherof it is that anger is called Bre­uis furor, a short madnesse; because it differs not from mad­nesse, but in time. Sauing that herein it is farre worse, in that he who is possessed with madnesse, is necessarilie, will he, nill he, subiect to that furie: but this passion is entred in­to wittingly and willingly. Madnesse is the euill of punish­ment, but anger the euill of sinne also: madnesse as it were thrusts reason from it imperiall throne; but anger abuseth reason by forcing it with all violence to bee a slaue to passion.

And in this respect it may fitly bee compared vnto a cruell tyrant, who hauing inuaded the gouernment of the com­mon-wealth, doth ouerthrow counsell, law, and order, and ouerruleth all by force and furie: so anger hauing ob­tained soueraigntie ouer the mind, taketh away all iudge­ment, counsell, and reason, and ouerswayeth all by foolish affection and raging passion. Eccles. 7.11. And therefore Salomon saith well, that anger resteth in the bosome of fooles; for either fooles it findeth them, or fooles it maketh them. The reason is apparant, because anger maketh men rash and vnaduised in their deliberations, and so their counsels and designes prooue imperfect and without life, like abortiue birthes which are borne before their time.

Examples hereof we haue in Simeon and Leui, Examples. Gen. 34.25. who like madde men imbrued their hands in the blood of many inno­cents to reuenge the iniurie of one offender. In Saul, who for an imaginarie fault of one man, put to death, man, wo­man and child, in the Citie of Nob; and not satisfied here­with, 1. Sam. 22.19. he raged also against the beasts with more then beast­ly crueltie. Yea Dauid himselfe being haunted with this fu­rie, vowed the death, not onely of churlish Nabal; 1. Sam. 25.13.22. but also of all his innocent familie for his fault.

You see then that anger peruerteth iudgement, ouerthro­weth counsell, and putteth out the eyes of reason, making it the slaue of passion, fit to execute those workes of darke­nesse, in which rage imployeth it. Like vnto the Philistines, Iudg. 16.21. who hauing put out the eyes of Sampson, made him to grinde in their mill, and to doe their drudgerie: So this raging pas­sion, hauing put out the eyes of reason, makes it a fit instru­ment for his owne businesse, that is, in plotting and deuising that reuenge which is pleasing and acceptable vnto it. Wher­by it euidently appeareth, that furious anger is a notable meanes which Satan vseth to worke our destruction. For when once by rage hee hath blinded the eye of reason, hee can easilie leade vs into a gulfe of all wickednesse. In respect whereof, Satan is compared to a cation Crowe, which intending to make the carcase of some sillie Lambe his greedie pray, doth first picke out the eies, that it may [Page 56]not bee able by flight to preuent a further mischiefe: so hee indeuouring to make a pray of our bodies and soules, doth first seeke to blind reason, which is the eye of the soule, with the furie of passion, that so not hauing iudgement to discerne his sleights, nor wisedome to auoide them, he may the more easilie lead vs into the pit of perdition. Or hee may bee likened to a cunning fisher-man, who trou­bleth the water that the fish may not descrie his net: so Sa­tan blindeth our reason with this turbulent affection, that wee should not discerne the sinnes which like nets hee hath laid to intangle vs, before wee bee fallen into them. For anger casting a mist of perturbation before the sight of reason, maketh men vnable to iudge of good or euill, right or wrong; and whereas reason in it owne nature iudgeth that which is right, anger maketh that seeme right which it iudgeth.

If therefore wee auoide those things most carefully which hurt the eyes; or if they bee hurt, vse such medicines as are fit to cure them, because the eye is the light and guide of the whole bodie: with how much more attentiue care ought wee auoide anger that blindeth reason, seeing it is the light and guide of the soule? which onelie eye of hu­mane direction being put out, like Polyphemus wee wander in the desarts of sinne and wickednesse. If men abhorre drunkennesse (and that worthilie) because it maketh them differ from brute beasts onely in shape of the bodie; why should they not for the same cause hate this vice of anger, which like a burning ague doth so distemper & disturbe the mind, that while y ^e fit lasteth, it vttereth nothing but rauing?

Secondly, §. Sect. 8. 2. Jt inflameth the soule with the heat of surie. as anger hurteth the soule by blinding reason, so also it doth macerate and vex it by inflaming it with furie; for what greater torment can bee imagined, then to haue the minde distracted vpon the racke of rage? As there­fore wee would account him a madde man, who with his owne hands should set his house on fire and consume it: so alike mad is hee to bee thought, who will set his soule on fire with the raging flames of anger, wherein it is not one­ly tormented in this life, but also (without repentance) [Page 57]in the life to come it shall bee tormented euerlastingly; because vniust anger is murther in Gods sight, as appea­reth, Matth. 5.12. Matth. 5.22: and murtherers shall not inherite the kingdome of God, but haue their portion in the lake which burneth with fire and brimstone, which is the second death: Reuel. 21.8. Reuel. 21.8.

Seeing therefore anger inflicteth on the soule the wound of sinne, and sinne vnlesse it be cured with the soueraigne salue of Christs merit, causeth death: let vs carefully arme our selues against the violence of this passion, and man­fully repell this fierie dart, with the shield of faith. Yea let vs so strongly curbe it in with the raines of reason, that no outward iniurie pricke it forward to seeke vniust re­uenge. For as we would condemne him of follie, who when a wrong were offred him by another, should in reuenge wound his owne bodie: so more foolish is hee to bee e­steemed, who when another offereth him iniurie doth in seeking cruell and vniust reuenge wound his soule with sin.

And so much for the euils which anger bringeth to a mans selfe. §. Sect. 9. The euils which anger bringeth to our neighbour. 1. It ouerthro­weth all friendship. Now wee are to intreate of the euils which it bringeth to our neighbour. First it ouerthroweth that excel­lent and comfortable vertue to mankind, true friendship; for there was neuer any friendship so inuiolable, which anger (if it were admitted) hath not violated. And hence it is that wise Salomon counselleth vs, not to make friendship with an angrie man, because he will bee sure to breake it: Pro. 22.24. Prou. 22.24. Well therfore may that speech of Inno to Alecto be applied to anger:

Thou it is who canst arme most louing brethren one against the other, and ouerthrow whole houses and families with contentious discord.

Secondly, §. Sect. 10. 2. It prouoketh men to offer iniurie. it prouoketh to offer all indignities and wrongs to a mans neighbour; as also to reuenge the smallest iniu­ries without all proportion. For men incensed with anger will wittingly and willingly reuenge those iniuries, which haue vnwittingly and vnwillingly been offered; for angry [Page 58]words they will giue blowes, for blowes wounds, and for wounds death. And therefore the Wise man saith; That anger is cruell, and wrath is raging: Prou. 27.4. Prou. 27.4. Yea it prouo­keth men not onely to reuenge small iniuries; but also no iniuries; for anger rageth euen against the innocents, and that oftentimes because they are innocent, and but too vertu­ous, as the furious man imagineth. And this is euident in the example of Cains anger against Abel; Sauls against Ionathan and Dauid; Nebuchadnezzars against the three children; Herods against the innocents; the Scribes and Pharises a­gainst Christ, as before I prooued.

But as anger causeth men to be hurtfull to all others, Anger most hurtfull to a mans owne familie. so especially to those whom they should most loue, cherish, and defend, that is, they who are of a mans owne familie: who because they are necessarilie conuersant with them, are con­tinnallie subiect, and euen exposed to their furie and outrage: the wife to their bitter speeches (if they doe not worse, that is, like mad men beate their owne flesh) the children to fu­rious and vnreasonable correction, the seruants not onelie to reuiling speeches, but also to cruell stripes and blowes: so that (as one saith well) we may know an angrie man, if wee but looke in the faces of his seruants, Plutarch de co­hib. irac. §. Sect. 11. The euils which anger bringeth to common-wealth. namely, by their scarres and bruises.

And so much for the priuate euils which accompanie vn­iust anger. Now we are to speake of the publike. Vniust anger is the cause of all tumults and vprores, seditions and conspiracies, massacres and bloodie wars, yea the ouerthrow and confusion of all cities and common-wealths. It is the cause which inciteth the Magistrate against the subiect, and the subiect against the Magistrate, the Prince against the people, and the people against the Prince, kingdome against kingdome, and nation against nation: and that not onely vpon waightie causes, but also vpon trifling occasions. For as to make a furious and vnquenchable flame, it is not mate­riall how small the fire is that kindleth it, so the matter bee apt to receiue it wherein it is kindled, for one coale is enough to burne a whole citie, if it fall among flaxe, and one sparke if it light in tinder or gunpowder: so it mattereth [Page 59]not how small the cause is which inflameth anger, for if the minde which receiueth it be subiect to be inflamed, it is suf­ficient to set on fire and consume whole Kingdomes and Common wealths, especially if power be correspondent to the violence of the affection.

Infinite examples might be brought to make this mani­fest: Examples. Gen. 34. as of Simeon and Leuie, who in their anger put a whole Cittie to the sword, though their quarrell were but to one man. Of Abimelech, Iudg. 9. 1 Sam. 22. Hest. 3. who in his fury destroyed all the cittie of Sichem; of Saul destroying Nob; of Haman who being incensed onely against Mordecay, laide a plot for the de­struction of the whole nation of the Iewes. But I shall not neede to stand vpon it, seeing not onely the booke of God, but also auncient histories, yea euen our owne Chronicles and daily experience, doe make this but too euident.

You see then the manifold euils which waite vpon this raging disease of the minde, vniust anger; for it is not onely a deadly impostume breaking out in our selues, but also an infectious and contagious plague, which destroyeth whole peoples and common wealths. With how great care there­fore should wee vse all good meanes and wholesome reme­dies, to preuent or cure such a dangerous disease?

CHAP. VII. The remedyes of vniust Anger.

THe remedies against anger are of two sorts: first, Sect. 1. those which cure anger in our selues; secondly, those which cure it in others; and they both are of two kindes: first, such as preuent anger and preserue vs from falling into it: secondly, such as free vs from it after it hath taken place. For anger is a disease of the minde: as therefore wise Phi­sitions thinke it the better & safer course to preserue health and preuent sicknesse, then to remoue the disease after it [Page 60]hath taken possession of the body; We must first seek to preuent anger. Sen. epi. 119 so the best course in mi­nistring spirituall Phisick, is to preserue the soule from vice, rather then to purge it away after it hath infected it; for Vi­tia facilius repelluntur, quam expelluntur, Vices are more ea­sily kept from entrance, then thrust out after they are entred: for as the common prouerbe is, there are but twelue points in the law, and possession is as good as eleauen of them. If therefore anger haue gotten possession, we shall hardly dis­possesse it: It is our soules mortall enimie; as therefore we first seeke to keepe the enimie from entring the frontires of our country, but if hee be entred, as soone as we can to ex­pell him, so we must first endeauour to repel anger by stop­ping the passages of our harts, that it may haue no entrance, but if it haue taken place, quickly to expell and remoue it. For if we suffer it to fortifie it selfe, it will grow so strong and violent, that we shall be vnable to dislodge it. And as in a siege of a Cittie the Citizens prouide all things necessary for their defence before the assault, that the enimie when he approcheth the wals, may not take them vnprouided; so if we will repell anger when it commeth, wee are to fortifie and arme our selues against it before it comes: for if it take vs vnprouided, it will easily make entrance, and more easily ouercome vs.

Let vs therfore first of all endeuour to vse all good means by which we may preuent anger: for if it haue once gotten hold of vs, it will easily plunge vs headlong into violence and fury, whereas we may with greater facillity preuent the danger before we fall into it. For as experience teacheth vs, a man may easily contayne himselfe from running downe the hill, while hee is on the toppe, but after he is entred in­to a full race, hee cannot stay himselfe before he commeth to the bottome: so it is more easie for any to abstaine from running into anger, then to containe himselfe when he is in the race, from falling into the bottome of fury.

Let vs then see the meanes how to preuent anger: Sect. 2 The meanes to preuent vn­iust anger. the first remedy is by taking away the causes therof, for sublatâ [Page 61]causâ tollitur effectum; The causes thereof are to be remoued. 1 Selfe-loue. The cause being taken away the ef­fect ceaseth.

The first cause of anger, is selfe loue: if therefore wee would not fall into anger, we must labour to bannish selfe loue, and to follow the rule of charitie; Loue our neighbours as our selues, and doe nothing vnto them, which wee would not haue them do vnto vs. Before therefore we let the reines loofe vnto our anger, let vs set our selues in the place of him with whom we are angry, and consider how we would desire to be vsed if we had so offended, and in like manner are we to behaue our selues towards him. So shall we not aggrauate those iniuries which are offered vs, and extenuate those which we offer others, so shall we not haue our iudgement ouer-ballanced with an vnequall affection, so shall wee not bee incensed for suffering that, which wee haue often offered.

The second cause of anger is pride and hautinesse of spirit: if therefore we would not fall into anger, Sect. 3. 2 Pride. we are to subdue pride, and labour for the contrary grace of humilitie. For they who would bee meeke with our Sauiour Christ, must also learne of him the lesson of true humilitie, Math. 11.29. Learne of me, for I am meeke and lowly of hart. Mat. 11.29. If we would lay aside that arrogant conceit which we haue of our selues, and the ouerweening opinion of our owne excellen­cies, if we would consider with Abraham that we are but dust and ashes, and with Dauid, Gen. 18.17. Psal. 22.6. Iob. 17.14. that wee are wormes and no men; or if we would in sincerity of hart say with Iob, Vnto corruption, thou art my father, and vnto the worme, thou art my mother, and my sister. If wee would but remember that by our sinnes committed against God and our neighbour, we haue deserued not onely contumelies and wrongs, but also eternall death of body and soule; we would not so easely bee prouoked to anger vpon euery trifting occasion, nor thinke it any great disparagement to endure lesser iniuries, seeing we haue deserued farre greater.

The third cause is Couetousnesse, Sect. 4. 3 Couetousnes. which vice wee must [Page 62]banish out of our hearts, if we would not be ouercome with vniust anger, so shall wee not gape after great preferments, nor expect much; and consequently, we shall not be distur­bed with vnquietnesse, nor incensed with anger, when vvee come short of our hopes. So shall we not intermeddle with euery domesticall trifle, but commit some thing to the care of Seruants, some thing to Children, and most of all to the Wife, who is a ioynt gouernour in this little common wealth. And if any thing miscarry vnder any of their hands, we will not so much looke to the meanes, as to the supreame cause, the prouidence of God, considering that if he build not the house, they labour in vaine that build it, if he blesse not their labours they cannot prosper. Psal: 127.1

The fourth cause is luxuriousnesse and curious nice­nesse; Sect. 5. 4. Luxurious nicenesse. if therefore we would subdue anger, we must subdue this vice also, and labour to attaine vnto decent homelines, the Nurse of good hospitality, and the preseruer of peace and quietnesse, for if with our first parents Adam and Eue, we were clothed with skinnes, that is, with meane attyre, wee would not be so easily prouoked to anger if a spotte or wrinckle be found vpon our garments, if with them wee did feed vpon roots and hearbs, we would not eate with surfetted and cloyed appetites, and consequently (our meates being saused with hunger) our tastes would not bee so want only curious, that no ordinary cookery can please them. If with Abraham we dwelled in tents like Pilgrimes, we would not be so nice in decking our houses, nor so angry for a copwed: If with Iacob we had the earth for our bed, a stone for our pillow, and the skye for our Canopy, wee would not be so much displeased for the hardnesse of a fetherbed, or vnea­sinesse of a doune lodging: take away therefore luxurious nicenesse, and you shall take away also the most common cause of vniust anger.

The fift cause of vniust anger, Sect. 6. 5. Curiositie. is vaine curiositie in desi­ring to heare and see all things. If therefore we would a­uoid anger, we are to abandon this troublesome companion [Page 63]needlesse curiositie. For many things will neither grieue nor hurt vs, if we neuer heare nor see them. Whereas he that bu­sily inquireth what is said against him in euery company, he that listneth at euery doore, and vnder euery wall, he that rippeth vp ill words spoken against him in secret, doth both disquiet himselfe with anger, and make his owne faults more publike. Antigonus when he heard two of his subiects speaking euill of him in the night neare his Tent, called vn­to them, willing them to go further off least the king should heare them. Whose example if we would follow, our anger would not so much vexe our selues, nor trouble others.

The sixt cause is to haue open eares to euery tale-bearer, Sect. 7. 6. Credulitie. and credulous hearts to beleeue them. For it is the nature of men, to be most desirous of hearing that which most dis­pleaseth them, Et libenter credere quae inuitè audiunt, Senec. de ira. lib. 2. cap. 22. willing­ly to beleeue those things which they are most sorry to heare. But if we would auoid vniust anger, wee must auoyd this vice also: Senec. de ira lib. 3. cap. 29. Multos absoluemus si caeperimus ante iudicare quam irasci, wee shall acquit many, if vve will not be angry before we iudge. Let vs not therefore suffer execution to goe before iudgement, but rather deferre our more seuere censure, till time haue reuealed the truth, considering that it is most vsuall with men to report vntruthes, some that they may deceiue thee; some because they are deceiued them­selues; some because they would set friends at variance; some in their accusation will faine an iuiury offered vs, that they may take occasion to shew their sorrow, because it was of­fered; but scarce any of them will stand to that which they haue spoken. And therefore let vs not be angry before wee iudge, nor iudge before we heare both parties: for what in­iustice is it to haue both eares open to an accusation, and both shut to an excuse? to proceed to sentence of condem­nation before we aske the party accused, what he can say for himselfe? what greater wrong then to beleeue in secret, and to be angry openly?

The last cause of vniust anger, Sect. 8. is want of meditation [Page 64]concerning humaine infirmities, 7. Want of me­ditatiō concer­ning humaine infirmities. eyther those which are common to all mankinde, or those which are more proper and peculiar to our selues. If therefore, we would be restrai­ned from anger, we must often thinke of this contagious le­prosie of originall sinne, which hath so generally infected all the sonnes of Adam, that there remaineth nothing in vs but pollution and filthines. And then as one infected with the plague, is not offended with him that is subiect to the same infection: As the Lazar doth neyther with scorne nor choller, but rather with pittie and compassion behold the sores of his fellow: so the plague and sore of sinne which wee see in another, will not make vs angry with the party vvhich is infected and visited, but rather in commiseration and pittie to vse all good meanes vvherby he may be cured, if vve consider that this plague and sore of sinne is so vniuer­sall that it hath infected all mankinde.

When vvord vvas brought to Anaxagoras that his son vvas dead, Plutarch de cohib. irac. he vvas not much moued with the newes, because (as hee said) he knew and had considered long before that his sonne vvas mortall: so if vve vvould consider and medi­tate on humane frailtie and infirmities, wee should not bee so much vexed: when they shew themselues, because they vvould not happen beyond our expectation. If he that hy­reth a seruant, vvould thinke with himselfe, that he hireth one vvho is not free from faults, if he that choseth a friend vvould then consider that he hath his wants and imperfecti­ons: If he that marryeth a vvife vvould remember that he marryeth a woman, and therefore one subiect to infirmities: neither the small faults of his seruants, nor imperfections of his friends, nor infirmities of his vvife vvould easily prouoke him to choller and fury, seeing he did not come short of his reckoning.

Moreouer vve are to meditate vpon our owne peculiar infirmities and vvants, and before wee are angry with ano­ther to enter into our selues, Plutarch de cohib. irac. and to say vvith Plato: Nuncubi & ego talis? haue not I also offended in this or in that which [Page 65]is worse? am I cleare from offering the like iniuries or greater to my brethren? Alas no, but though I were, yet how often haue I prouoked God to anger by my sinnes? for which great debt how can I craue pardon, if I cruelly exact euery trifle of my fellow seruant? Thus if we would speake vnto our owne consciences in the presence of God, we would not so easily be incited to anger and reuenge, see­ing we our selues doe many things which neede pardon, and our greater faultes might serue to excuse those which are lesse in others, if we would but looke vpon them: for no man without blushing could extreamely punish those faults in his neighbour, for which he shall neede to craue pardon himselfe.

And so much concerning the first remedie of anger, which is by remouing the causes thereof.

The second meanes to subdue anger, is to labour for patience. CHAP. VIII.

THe second meanes to subdue anger, Sect. 1. All things hap­pen by Gods owne proui­dence. Rom. 8.20. is to labour for the contrary vertue of patience and long suffering. And to this end we are first to confider that nothing hap­peneth vnto vs without Gods all seeing prouidence, who if wee bee his children will dispose of euery thing for our good. Why therefore should we vexe our selues with an­ger, seeing God will turne the iniuries of men into bles­sings? let vs rather when any wrong is offered vs, which we cannot by iust and lawfull meanes auoyde, say with our sa­uiour Christ, Ioh. 18.11. Iohn. 18.11. should not I drinke of the cup which my father hath prouided for me? should I be angry with the cup because the Phisicke is bitter? or with the hand where­by it is conuayed vnto me? My heauenly father correcteth me for my good and amendment, I will not therefore bee [Page 66]angry with the rod wherewith I am beate, but rather looke to the hand which inflicteth the chastisement, and I will say with Dauid. Psa. 139.10 Psal. 139.10. I am dumbe and doe not open my mouth because thou doest it. Otherwise I should commit as great folly as he who is angry with the staffe wherewith he is beaten, and neuer regardeth the smiter, and shew my selfe as mad as the dogge, who looketh not to the caster, but wreaketh his anger by biting the stone.

Secondly, Sect. 2. Our iniuries receiued lesse then our sinnes haue deserued. we are to consider that the iniuries which we haue receiued are much lesse then by our sinnes wee haue deserued; for they are but light, or if not light yet momen­tary, but our sinnes haue deserued infinite and eternall pu­nishments. If therefore the Lord vse these earthly rods to correct our sinnes, wee are rather to admire his mercy then to be angry at so gentle chastizement; let vs therefore looke vpon our sinnes and not vpon our punishment, and so shall we patiently beare the iniury offered, as sent from God, be­cause in respect of him it is no iniury; and not as it is inflict­ed by man, and bee ready to follow the example of Dauid, who when hee was iniuriously abused by Shemei, was not prouoked by anger to take reuenge, because he looked not vpon Shemei, 1 Sam. 16.10.11. Sect. 3. 3. Meanes to meditate on Christs passion as being but the instrument, but vpon God who was the author. 2 Sam. 16.10.11.

The third meanes to subdue anger by arming vs with patience, is to call continually to remembrance the bitter passion and sufferings of Christ for our sinnes. For if wee consider how patiently he indured scoffes and reproaches, rayling and reuiling, buffeting and scourging, yea death it selfe, and the anger of God more grieuous then death, not for any demerit of his, but for our sakes; we may easily suffer such small iniuries as are offered vnto vs by men, Mat. 5.39. Num. 21.8. at our sauiour Christs request, seeing vve haue deserued far grea­ter. As therefore those vvhich vvere slung vvith the fiery serpents, vvere healed if they did looke vp to the brasen serpent, vvhich vvas erected to this end: so if this fiery ser­pent of vniust anger haue stung vs, and the burning poyson [Page 67]thereof hath inflamed vs, let vs cast the eyes of our soules vpon the true brasen serpent our sauiour Christ, hanging vpon the crosse, and suffering the vvrath of God due to our sinnes, and so the heate of our vvrath and anger vvill soone be cured and cooled.

The fourth meanes to vvorke patience and repell an­ger, Sect. 4 4 The necessity of this duty. is to consider the necessitie hereof, for if the loue of our brethren be not of more force to restraine vs from reuenge, then anger to prouoke vs thereunto, vve can haue no assu­rance that we are the Children of God, 1 Iohn 3.10. 1 Iohn 3.10 15 In this are the children of God knowne, and the children of the diuell, whosoeuer doth not righteousnesse, is not of God, neyther he that loueth not his brother. So Verse 15. Whosoeuer hateth his bro­ther is a man-slayer, and no man-slayer hath eternall life abi­ding in him.

But some vvill say, though I am rashly angry, yet may I loue my brother. I answer vvith the Apostle. 1 Cor 1.3.4.7 1 Cor. 13.4.7. that loue both suffereth long and suffereth all things: and therefore they want this loue vvho vvill suffer nothing, and be prouoked euery minute; nay he saith expresly in the fift verse, that loue is not prouoked to anger, that is, to rash and vniust anger; and therefore they are destitute of loue vvho are so easily prouoked.

Secondly, it is most necessary to subdue anger, because vvhile vve remaine therein vve can haue no assurance that our prayers are acceptably heard of God; not onely because vve pray so to be forgiuen as we forgiue, and therefore if we retaine our anger towards our brethren, vve pray that God will retaine his towards vs; but also because our Sauiour ex­presly telleth vs, That if we doe not remit men their trespasses, our heauenly Father will not forgiue vs our sinnes. Mat. 6.15 Mat. 6.15 And that with what measure we mete vnto others, it shall be measured vnto vs again. Mat. 7.2. Mat. 7.2. Let vs remember the para­ble of the seruant, vvho being forgiuen ten thousand talents, and after exacting with all crueltie of his fellow seruant an hundred pence, vvas cast into the prison of vtter darkenes. Mat. 18.23 [Page 68] Mat. 18.23. Mat. 18.23. Whereby thus much is vnderstood, that if vve vvill not forgiue iniuries to our brethren, seeing the Lord hath forgiuen our infinite hainous sinnes, we shall be vsed like that mercilesse and cruell seruant. And therefore let vs follow the counsell of the Apostle Ephes. 4.32. Eph. 4.32. Be curteous one to another and tender hearted, freely forgiuing one another, euen as God for Christs sake freely forgaue you. And so much for the necessity of this duty.

The fift meanes to arme vs with patience against the assaults of anger, Sect. 5. The examples of patience in others. is that we propound vnto our selues the ex­amples of others: for the looking vpon greene coulour is not more soueraigne for those who are troubled with inflamation of the eyes, then the beholding of the clemen­cy and patience of others, is for those whose hearts are infla­med with anger. First therefore, let vs set before vs the ex­ample of God himselfe, who is mercifull, gratious, and slow to anger, Exod. 34.6 as himselfe describeth himselfe, Exod. 34.6. And here­of the Prophet Dauid tasted by often experience, and ther­fore he saith likewise, Psal. 103.8 9 Psal. 103.8. The Lord is full of com­passion and mercy, slow to anger and of great kindnesse. And as he is not easily prouoked to anger, so being prouoked his anger lasteth not long; for he will not alway chide, nor keepe his anger for euer, as it is verse 9. Nay no sooner can wee knock at the gate of his mercy, but he is ready to open, as he hath promised. Mat. 7.7. Mat. 7.7. If therefore we would resem­ble our heauenly father, and so approue our selues to be his children, we must learne to imitate his patience and long suffering.

Secondly, we are to propound vnto vs the example of our Sauiour Christ, the liuely character and expresse image of his father, Mat. 11.29 as he exhorteth vs. Mat. 11.29. Learne of me for I am meeke and lowly of hart, and you shall finde rest to your soules. 1 Pet. 2.22 What this meeknesse was, Peter telleth vs. 1 Peter 2.22. Though he were free from sinne, and had no guile found in his mouth, yet when he was reuiled, he reuiled not againe, and when he suffered he threatned not. Though in respect of his [Page 69]infinite power, he was able not onely to haue threatned, but also to haue vtterly destroyed his enimies. If therfore Christ was so milde and patient, who vvas free from sinne, surely much more should we be (if it were possible) who by our sinnes haue deserued the greatest iniuries, yea, eternall death.

But if these examples be too high for our imitation, let vs cast the eyes of our mindes vpon the patience and long suffering of our fellow brethren. As of Abraham, vvho when iust cause of offence was offered by Lot and his shep­heards, was rather content to part from his right, then hee would haue any discord and dissention. Gen. 13.8. Gen. 23.8 Of Mo­ses, who then was ready to pray for the people, when they were ready to stone him, Exod. 17.4.11. Exod. 17.4.11. Of Dauid who ha­uing reuenge in his owne hand, when he was prouoked by the outragious iniuries of Shemei did notwithstanding con­taine himselfe, 2 Sam. 16.10. and of Stephen, 2 Sam. 16.10 who when the stones flew about his eares, prayed for his enimies that threw them at him, Acts 7.60. Acts. 7.60. The example of others being in their fury.

Or if these examples will not moue vs to the loue of mild­nes and patience, let vs set before our eyes those men which are subiect to the fury of anger, and so shall wee easily dis­cerne in others what an vgly and brutish vice it is in our selues. One saith, Sen. lib. 2. de ira, cap. 36. that if an angry man would looke himselfe in a glasse in the middest of his fury, hee would appeare so horrible in his owne sight, that it would be a notable means to worke an hatred in his heart, of so deformed a vice; but for as much as angry men will hardly bee brought to this while they continue in their rage, or if they could, they haue somewhat relented already, and so the coppy of their coun­tenance is chaunged; or though it were not, the fury of their affection so cloudeth the iudgement of reason, that they thinke all things become them which they doe in their pas­sion: Let vs therefore follow the example of the Spartanes, who would cause their children to looke vpon their Hellots and slaues when they were drunken, that they might bee [Page 70]brought into detestation of so vggly a vice, when they be­held the beastlinesse thereof in others: So let vs set before our eyes other men, while they be in their furie, and consider how it deformeth the body, and disableth the minde, the la­mentable tragedies which it acteth, and follies which it committeth; and the vggly deformitie, ioyned with brutish folly, must needes moue vs to hate so foule a vice.

The sixt meanes, Sect. 6. 6 To abstaine from multitude of businesse. is to abstayne from multitude of bu­sinesse, because not onely the minde is distracted and distur­bed therwith, & so made a fit Inne for anger to lodge in, but also because in such aboundance of businesse, some things of necessity will miscarry, & among such a multitude of Irons, some will burne, and so inflame the minde to anger.

The seaueth meanes, Sect. 7. 7. To abstaine from contenti­ous controuer­sies. is to auoide contentious controuer­sies; for facilius est a certamine abstinere quam abducere, how­soeuer it bee very easie to abstaine from them before they are begunne, yet after a man is entred into them, he cannot easilie giue them ouer. Because he thinketh that it will de­rogate from his wit and iudgement, Seneca. lib. 3. de ira. cap. 8. if he be forced to yeeld though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will vse great earnestnesse to perswade, and oftentimes burst out into anger and furie, if they cannot obtayne their desire.

The eight meanes, Sect. 8. 8. To auoyde the company of chollerick men to preuent anger, is to auoyde the company of those who are angry and chollericke: because men will easily be infected with their contagion. And this Salomon teacheth vs. Pro. 22.24. Make no friendship with an angry man, Prou. 22.24. neither goe with the furious man, least thou learne his wayes, and receiue destruction to thy soule. And also be­cause they are likely to be prouoked by them, and to receiue the heat of their flame. For as one sticke of wood being set on fire, doth kindle that also which is next vnto it: So one man being inflamed with anger, inflameth them also who are neere about him, with his prouocations.

Lastly, Sect. 9. 9. To bridle anger for a day. those who finde themselues by nature prone to anger, are to labour, and as it were to vow vvith themselues, [Page 71]that they will containe their furie for one day, whatsoeuer occasion shall be offered, and after that another, and a third, and so by little and little they shall attaine vnto an habit of patience, and custome will alter nature.

CHAP. IX. The remedies to expell or bridle Anger.

ANd so much for those meanes and remedies, Sect. 1. whereby we may preuent and repell anger, before we fall into it. Now in the next place I will set downe, how we are to be­haue our selues after that anger hath made an entrance, and taken place in vs. And this the Apostle teacheth vs in the restraint: Let not the Sunne goe downe on your wrath. That is, if through infirmitie ye fall into vniust anger, yet conti­nue not in it, but rather abandon this corrupt affection with all possible speede. So that our anger must not sleepe with vs, and after we awake, awake also; wee must not vse it like our garments, lay it aside ouernight, with a purpose to take it againe the next day: but rather wee are to put it off like the old man, with full resolution neuer againe to entertaine or assume it, or like some polluted ragges which are not vvorth the vvearing. And this must wee doe not once or twise, but if euery day vvith the Sunne anger arise in our harts, vvee are euery day to dislodge and expell it, before the Sunne going downe. And as the night doth coole the heat which in the day time the Sunne hath made, so must it also quench the flames of anger kindled in our harts. And not without great reason hee requireth that before night commeth we abandon anger, The danger of anger retained. for otherwise wee shall giue place to the diuels tentations, as hee intimateth in the words following: for hauing exhorted vs not to let the Sun goe downe on our wrath, he presently addeth, neither giue place to the Diuell. Noting thereby that they who doe not [Page 72]onely entertaine anger in the day, but also lodge it in the night, doe thereby lay themselues open to the fiery darts of Sathan. 1 Pet. 5.8. For he continually goeth about like a roaring Lyon, seeking whom he may deuoure. And vvhen he findeth such as haue retained anger euen in their beds, thinking them a fit pray, he approcheth and vvith his bellowes of fury he more inflameth the fire of anger, till it blazeth out into furious re­uenge: he aggrauateth the iniury receiued, telling them that if they put vp such an indignity, they will expose themselues to the like, or for suffering this, loose all their credit and re­putation, by incurring the note of cowardize. And so hauing wrought in their hearts a full resolution to take reuenge, in the next place he putteth into their heads the most fit means and oportunitie of performing it with all rage and cruelty. And so often times it commeth to passe that when they a­rise, they put that in practise, which they haue deuised lying vpon their pillow.

To preuent therefore so great an euill; if wee cannot al­together repell anger, yet let vs soone expell it. For though at the first it be but a small sparke, yet if it be nourished it will quickly increase to a furious flame. As therefore when a house is newly set on fire, men labour earnestly, and with all speed to quench it, before it haue taken hold of the main postes and great beames; otherwise it will be too late after­ward, when it is increased to his full strength: so when our hearts are first set on fire with anger, we are presently to quench it with the water of the spirit, for after we are through­ly enflamed, it vvill be too late to apply any remedie till the flame haue spent it selfe.

Obiection.But some will say, I fall into anger many times when I ne­uer meane it, and it hath ouercome me before I am aware; how therefore should I preuent that vvhich I doe not fore­see, or free my selfe from it, seeing it violently ouer-ruleth me?

Answere.To the first I answere, that if we carefully vvatch ouer our selues, vve shall easily perceiue vvhen vve are inclining [Page 73]to anger: for as there are many signes vvhich goe before a storme, and many symptomes, vvhich discouer diseases be­fore we fall into them: so wee may easily discerne in our selues many notes and signes, of this tempestuous storme and raging feuer of the minde, Vniust Anger.

To the other I answere, that anger doth not presently as soone as it is entered into the heart ouer-rule vs, before it be growne to greater strength then it hath at the first, for as the greatest fire hath but a small beginning, and vvhen it is but begun, is easily quenched: so the most furious anger at­taineth not to his full strength at the first entrance, but by little and little increaseth like a flame, by taking hold of new matter. And therefore howsoeuer after it hath vvholy inflamed a man, it is most hardly quenched, yet in the be­ginning thereof, it is easily suppressed.

But let vs see the meanes how vve may subdue anger after it hath giuen the assault. Sect. 3. The first means to withdraw the food therof The first meanes is by withdraw­ing the food from it, vvherewith it is nourished: for as the greatest fire if new matter be not supplyed vvill of it selfe goe out: so the most furious anger vvill soone be mitigated, if it bee not continually nourished vvith a nevv supply of matter.

The chiefe nourishment vvhereby anger is nourished and increased, is multiplying of words, Multiplying of words the chief food of anger. for though the in­iury at the first be small, yet if either it be aggrauated by him that suffereth it, or defended by him that offereth it, it in­censeth men to great anger. Well therefore in this respect may words be said to be but winde; for as nothing sooner then winde causeth a small sparke to burst out into a furi­ous flame: so nothing sooner doth cause a small sparke of anger increase to a raging flame of reuenge, then the vvinde of wordes. We are not therefore to imagine with some, that we can disgorge our stomackes of anger by vomitting our spleene in bitter words; for they do not onely in their owne nature whet and sharpen our owne affections, but also pro­uoke the other, with vvhom we are offended to requite vs [Page 74]with the like, and so to adde new matter to the old flame. As well therefore may we think to quench the fire with wood, as anger with words, for as wood is the nourishment of the fire, so words are the nourishment of anger. Let vs rather in our anger imitate the wise Socrates, Plutarch de cohib. irac. vvho vvhen he vvas most angry, vsed most modesty, mildenesse of speach, and lownes of voyce, and so withdrawing the nourishment from the fire of anger, it vvill soone of it selfe be extinguished.

The second meanes to subdue anger, Sect. 3. The second means to with­draw a mans self out of com­pany. is to get out of the company of others, especially of them vvho haue offended vs, according to the example of Ionathan, 1 Sam. 20.34. who being iustly prouoked by his vniust and cruell father, rose from the table and departed, least by his fathers prouo­cations, he might haue done or said that which did not be­seeme him: 1 Sam. 20.34. vvhose practise if vve vvould imitate, vve shall not onely appease our anger by remouing out of our sight the obiect and cause thereof, and preuent further occasions of increasing it, but also couer our infirmities, which other­wise vve should discouer by the violence of the passion.

As therefore they who are vexed with the falling sicknes, (if they cannot by their owne ordinary remedies preuent their fit) will go out of the company of others, that falling se­cretly, they may haue no vvitnesse of their deformitie: so they who are not able to curbe in their anger, with the reyne of reason, were best to withdraw themselues, and to keepe priuate, while their fit lasteth: that so they may hide the vg­linesse of their vice, which being seene doth often moue their aduersaries to scorne and laughter, and their friends to sor­row and pittie. And this is made a note of a vvise man by the vvisest. Prou. 12.16. Prou. 12.16. A focle in a day shall be knowne by his anger, but he that couereth his shame is wise.

The third meanes to vanquish anger, Sect. 4. The third meanes to re­strain it for a while from bursting out into fury. is for a while to bridle and restraine it from bursting out into present re­uenge. For if we resist it in the first encounter, we shall finde the strength thereof much weakened, and this the wise A­thenodorus knew well; who being to depart from Augustus, [Page 75]was requested by him that hee would leaue behinde him some good instruction, for the well gouerning of his Em­pire: Plutarch in Apotheg. to whom he gaue this counsaile, that he should doe no­thing in his anger, before hee had numbred on his fingers the letters of the Greeke Alphabet. An example hereof vve haue in Socrates, Senec. de ira. lib. 1. cap. 15. who finding his anger incensed against his seruant, deferred to take correction, saying: I would beat thee if I were not angry. And also in Plato, who being pro­uoked to anger by some notable fault committed by his seruant, tooke a cudgell into his hands, and held it ouer him a good space, as if he would haue stroken; And being asked of his friend Speusippus, vvhat hee meant by such kinde of action. O (sayd he) Exigo poenas ab homine iracundo. Senec. de ira. lib. 3. cap. 12. I take punishment of one who is angry: meaning of himselfe, by bridling his affection. If then the heathen could thus defer and curbe in their vnruly passions: who had onely the small glimse of natures light, and heathen Philosophie to direct them; let vs be ashamed to come behinde them, seeing vve haue not onely that, but also the bright sunne shine of the word of God to guide vs.

And that we may the rather be moued to abstaine from sodaine and desperate resolutions when our anger is pro­uoked, let vs consider that we are in great danger to doe those things in a moment, which we shall repent our whole life; for Ira breuis furor, Anger is a short madnesse. That in such shortnesse of time we cannot rightly examine the cir­cumstances of the matter, which in such cases are most ma­teriall, whereas veritatem dies aperiet, Truth is the daughter of time, and will bring all to light. Senec. de ira. lib. 3. cap. 12. Quicquid voles quale sit scire tempori trade. Nihil diligenter in fluctu cernitur. What­soeuer thou wouldest be perfectly informed of, commit it to time, for nothing is throughly knowne on the sodaine. That it is a foule shame, first to be angry, and then to iudge, first to take punishment, and then to examine the cause; that is to say, whether hath offended, he that taketh punish­ment, or he on whom it is inflicted: whereas in processe of [Page 76]time the truth will appeare, whether reuenge may be more iustly taken or omitted. And then if after due examination he inflict deserued punishment, it will bee more effectuall for the reformation of the offender, when hee seeth that it doth rather proceede from true iudgement, then from the spleene. As therefore Phocion said to the Athenians, when by hearing of Alexanders death, they were thereby moued to vse more vnbrideled speaches, and insolent practises. O yee Athenians if Alexander be dead to day, Plutarch de cohib. irac. he will be dead to morrow also; And therefore you may well deferre these courses, till ye be fully informed in the truth: so may I say to the angry man: doe not so hastely reuenge thy selfe on thy inferiors, for if it be a fault to day, it will bee a fault to morrow also: Senec. de ira lib. 2. cap. 23. and as one saith, Potest poena dilata exigi, non potest exacta reuocari; punishment delayed may be inflicted, but being inflicted it cannot be recalled. Non peribit potestas ista si differetur. Sine id tempus veniat quo ipsi iubeamus. Senec. de ira lib. 3. cap. 32. Thy power to punish being deferred is not lost: let it therefore so long be delayed, till thy selfe may commaund the punish­ment to be inflicted, and not thy passion of anger.

The fourth meanes to subdue anger is this: Sect. 5. The fourth meanes. let the angry man thinke with himselfe whether hee is purposed euer or neuer, to lay aside his anger. If euer, how much better were it that hee should leaue his anger, then that it should leaue him? that he should vanquish it, then that it should be ouer­come of it selfe? that hee should quench it with the water of the spirit, then that it should last vntill it burne out? for not onely this but all other passions will in time tyre them­selues, and fall downe with their owne ruine. But if they pur­pose to liue in perpetuall enmitie, let them consider that they nourish in themselues a Viper, vvhich will fret out their own bowels. For who receiueth more vexation, griefe and dis­quietnesse by anger then himselfe, who is subiect to the pas­sion? and what doth sooner cut off the thread of life, then the sharpnesse of fretting griefe? Lastly, let him thinke with himselfe what good time he spendeth in a bad matter, [Page 77]which being so short and precious, should be more estee­med and better imployed; as in seeking to get friends, and not to loose them, being gotten, by vniust anger, in pacifying and reconciling enimies, rather then exasperating them by offering new iniuries; in performing the works of charitie & christianity, that so we may heare at the latter day that com­fortable sentence: Come ye blessed and inherit the kingdome pre­pared for you: For I was an hungred and you gaue me meate, Mat. 25.34 &c. rather then in acting the works of the flesh, among which anger is numbred, Gal. 5.20 Gal. 5.20. which who so commit shall not inherite the kingdome of God, but shall heare that fearefull sentence, Goe ye cursed into euerlasting fire, Mat. 25.41 which is prepared for the diuell and his Angels.

The last and chiefe meanes both to keepe vs from fal­ling into anger, Sect. 6. The last means feruent prayer. and to subdue it after it hath taken hold of vs, is earnest and heartie prayer vnto God, that hee would vouchsafe vs the gratious assistance of his holy spirit, where­by our affections may be so ruled and sanctified, that they being freed from naturall corruption, may be made fit and seruiceable for the setting forth of his glory, the good of our brethren, and the furthering of our owne saluation. For it is onely the water of the spirit, and the shield of faith, which is able to quench the fury of our passions; Luke 11.13 and prayer is a chief means to obtaine these spirituall graces at Gods hands.

CHAP. X. The remedyes to cure Anger in others.

ANd so much for the remedies which serue to cure an­ger in our selues: Sect. 1. The first means is silence. now we are to speake of the reme­dies whereby we may cure it in others. The first meanes to mitigate anger in another, is to vse silence: for as the fire cannot long continue if the wood be taken from it, so anger cannot long indure, if words and crosse answeres bee not [Page 78]multiplyed: whereas on the other side, crosse speeches and peruerse replies, make the chollericke man proceede from anger to rage, from folly to fury and madnesse. And this the wise man teacheth vs. Prou. 26.21. Prou. 62.21 As the coale maketh bur­ning coales and wood a fire, so the contentious man is apt to kin­dle strife. Prou. 30.33 So Chap. 30. and the last verse. As he that wrin­geth his nose causeth bloud to come out: so hee that forceth wrath bringeth forth strife. By silent yeelding therefore thou maist easily abate anothers anger, whereas crosse answers make it ragingly violent. For as the cannon shot looseth his force, if it light in soft earth or wooll, but dasheth the sto­ny wall in peeces: so the violence of the most furious anger is abated when it is not resisted, but furiously rageth, where it findeth any opposition. And hence it is that Plato calleth anger Neruos animi, qui & intenderentur acerbitate, & laxa­rentur mansuetudine: The nerues or sinewes of the mind, which are intended & made stiffe, with sharpnesse and bit­ternesse, but slacke and easie, with curtesie and gentlenesse. If therefore thou wouldest pacifie anothers wrath, follow the counsaile of Iesus the Sonne of Syrach, Eclus. 8.4. Chap. 8.4. Contend not with a man full of words, neither heape vp wood on his fire. Where he noteth, that as the wood increaseth the fire, so mul­tiplying of words increaseth anger.

But silence is not alwayes expedient, Sect. 2. The second meanes a soft answere. especially when men haue a iust cause, and an honest excuse: for oftentimes the angry man will imagine, that silence argueth contempt; as though they were silent because they scorned to returne an answere. And therefore the second remedy; namely a soft and milde answere, eyther excusing their fault by shewing their innocency, or in all humblenesse confessing it, and cra­uing pardon, is more fit phisicke to cure anger in some na­tures and dispositions. And this medicine the wise Phisition prescribeth vs, Prou. 15.1. Prou. 15.1. A soft answere putteth away wrath: but grieuous words stir vp anger. Prou. 25.15 So Prou. 25.15. A prince is pacified by staying anger, and a soft tongue breaketh the bones, or as it is in the originall, a man of bone, that is, such an one as [Page 79]is most stiffe and obdurate. An example hereof we haue in Abigaile: 1 Sam. 25.24. who by her milde and discreet speeches quickly appeased Dauids furious anger.

As therefore Iron which is red hot, being dipped in cold water, presently looseth all his heate, and returneth to his na­turall coldnesse: so is the heate of the hottest anger soone mittigated with a colde and milde answere. Whereas on the otherside, crosse and vntoward speeches, maketh the least sparke of anger flame out into furie: as we may see in the example of Moses, who though he were the meekest man liuing on the earth, Num. 12.3. as it is Num. 12.3. yet by the contentious wrangling of the people, he was so prouoked to wrath, that he grieuously offended God, by speaking vnaduisedly with his lips, as may appeare by comparing the twentith chapter of Numbers, the 10 and 11 verses, Num. 20.10 11. Psal. 106.32 33. with the 106 Psal. the 32 and 33 verses. As therefore if a man blow vpon a spark he maketh it increase to a flame, but if he spit vpon it hee quencheth it, and both proceede out of the mouth: so hee that vttereth crosse answeres, doth make the least spark of anger become furious rage, whereas milde and soft answeres doe easily appease it.

The last meanes, Sect. 3. The third meanes discreet admonition. is after his anger is ouerpast to giue him wholesome counsayle and good admonitions, whereby he may be taught the great euils which follow anger. For as it is not fit to minister Phisicke to a sicke patient, while hee is in a fit of an ague, and therefore discreet Phisitions rather make choise of their patients good day: so it is in vaine for a man to seeke the curing of anger by good counsayle, vnles he stay till the fit be passed ouer, and the heat of anger some­what asswaged. For a man cannot; nor will not hearken to another mans reasons, while he is subiect to his owne pas­sions. And as a man heareth nothing almost which is said when his house is on fire, for the noyse of the multitude, the crackling of the flame, and the perturbation of his owne minde: so the violence of this affection, and furie of this pas­sion, doth make a man while he is in a fit of rage, deafe to [Page 80]all reason. And therefore they are to be admonished when the fury hath somewhat spent it selfe, and the great euils of anger both in respect of their soules and bodies, their neighbours and friends, the Church and common wealth, are as it were in one view, to bee presented to their more sober meditations.

But they who admonish are to remember, Mildnesse re­quired in ad­monishing an angry man. that they vse all mildenesse and discreation in their admonition, least while they goe about to preuent anger for the time to come, they presently prouoke it. For if they bee too austere and rough in vsing too insolent inuectiues and bitter reprehen­sions, they doe not onely commit themselues a great absur­ditie, while in reprouing anger they shew their own spleene, but also make their admonition altogether vnprofitable. Because the angry man (if he see them so sharp and seuere) will rather thinke how hee may defend his fault by aggra­uating the iniuries which hee hath receiued, then eyther confesse it, to such a synick censurer, or labour to amend it. For as no man will suffer his wound to be searched by such a Surgeon as hath a rough hand, and a hard hart, nei­ther will any patient commit himselfe to the cure of a fro­ward and mercilesse Phisition: so no man can abide (and therefore much lesse an angry man) to haue his gauled faults, too much rubbed, or the wounds and diseases of his minde, healed and cured, with too sharpe a corrasiue and lothsome potion of insolent and bitter words. They there­fore who will angerly reproue anger, are no fit Phisitions for them who are subiect to this passion. For to such they will either hide and dissemble their imperfections, rather fayning themselues well, then they will discouer their dis­ease to such a crabbed Phisition; or else they will iustifie, and defend them as lawfull and necessarie. And as the feare­full Snake, when hee hath no meanes to flye away, will turne againe, and desperately leape into the face of him that pursueth him: or as the timerous Stagge, when hee can escape no longer by running, maketh a stand, turning [Page 81]cowardly feare into desperate rage. So the angry man be­ing so hardly pursued with sharpe inuectiues and bitter re­prehensions, that he hath no euasion of excuse to couer his fault, nor hope of pittie by confessing it, doth as it were flye into the face of the reprouer, by obiecting his greater faults, that they may serue to extenuate his which are lesse. You (will hee say) who so sharpely reproue me for my choller, haue other faults as great as this, and therefore you may doe well to cure your selfe before you become anothers Phy­sition. Yea in this you would shew you selfe no more in­nocent, if you had the like occasion to shew your anger. And howsoeuer you seeme in your conuersation sweet and harmelesse, yet hee that should tast you would not finde you free from gaule, hee that should handle you somewhat roughly, would soone perceiue by his owne smart that you haue a sting, though you doe not thurst it out being not prouoked. In a word, the angry man will neuer cry pecca­ui, vnlesse afterwards with some confidence hee may adde miserere neyther will hee suffer his wounds to be cured by such an one, who by his rough handling will more vexe him, then pleasure him by the cure.

And so much for the remedies and medicines which we are to vse for the curing of anger, The conclusiō eyther in our selues or others, which I would wish euery one who finde them­selues subiect to this vnruly passion, carefully to apply vn­to themselues: for as it will not benefite a sicke man to read his Physitions prescript, or to carry the medicine in his poc­ket, vnlesse hee take and receiue it according to his directi­on: so will this Physicke of the soule little auaile for the curing of anger, vnlesse it bee applyed to the heart, and Conscience. 2 Cor. 3.5. Phil. 2.13. But seeing wee are not able so much as once to thinke a good thought, as of our selues, but it is God onely which worketh in vs both the will and the deede: let vs intreate the Lord vvho is the onely true Physition, that he will not onely vouchsafe to annoynt the blinde eyes [Page 82]of our vnderstanding with the precious eye salue of his ho­ly Spirit, that vvee may see the deformities of this and all other disordered affections. And also that hee will with the same spirit inable vs, to reforme and renewe them; that their violence and fury being abated, and the corruption and filthynesse of them being purged, cleansed and sanctified, they may become fit and seruiceable for the setting forth of his glory, the good of our brethren, and the furthering of our eternall saluation. Which grace he vouchsafe vnto vs, who dyed for vs, Iesus Christ the righteous, to whom with the father and the holy Ghost, be ascribed all honour and glory, prin­cipalitie, power and dominion, for euer and euer. Amen.