FOUR TREATISES, TENDING TO DISSUADE ALL CHRISTIANS from four no less heinous than common sins; namely, the abuses of Swearing, Drunkenness, Whoredom, and Bribery. WHEREIN THE GREATNESS AND odiousness of these vices is discovered; and the means and remedies, which may either preserve, or wean men from them, are propounded. WHEREUNTO IS ANNEXED a Treatise of Anger. By JOHN DOWNAME Bachelor in Divinity, and Preacher of God's word.  ESAY 58.1. 
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgressions, and to the house of jacob their sins.  
AT LONDON Imprinted by FELIX KYNGSTON, for WILLIAM WELBY, and are to be sold at his shop in Paul's Churchyard at the sign of the Greyhound. 1609.   

TO THE RIGHT HONOURABLE, JOHN, LORD HARRINGTON, BARON OF EXTON, AND TO THE NOBLE AND Virtuous LADY his wife: I. D. wisheth all increase of grace, and true honour in this life, and eternal happiness and blessedness in the life to come.  
IF ever there were a time (Right Honourable) wherein God's Ministers should cry aloud, 
Esa. 58.1.  and lift up their voice like a trumpet, to tell the people of their transgressions, and the house of jacob of their sins; then surely it is now in these our days, and in this our land. For howsoever the light of the Gospel hath for many years clearly shined among us, showing unto us the way of righteousness, in which we walking may attain unto happiness, and the manifold bypaths of error and sin, to the end we may avoid them; and though we have had Gods faithful Ministers, sometimes piping unto us the sweet tunes of the Gospel, to allure us unto holy obedience; and sometimes thundering out the dreadful sound of God's fearful judgements due to sin, to restrain us from running on in wicked courses; yet there is little reformation and amendment, but rather we are grown from ill to worse, and wax every day more secure and sensual in our sins. And because men have not embraced and loved God's truth, nor submitted themselves to be ruled with this sceptre of his kingdom; therefore many are given up of God to their own filthy lusts, and to a reprobate mind, and through the hardness of their hearts, all the means of their conversion and salvation become not only uneffectual and unprofitable, but rather cause them to be more obdurate in their sins. The resplendent light of the Gospel doth make them more blind, so as they go groping in ignorance even at noon days; the sound of the word, and loud cries of God's Ministers in their ears calling them to repentance, do make them more deaf to all instruction and admonition; the comfortable beams of Gods gracious promises shining upon their hearts, do not supple and soften them, but rather make them more hard and obdurate; and as the Apostle speaketh, 
2. Cor. 2.16.  the word of God, which in it own nature is the savour of life unto life, becometh unto them the savour of death to their deeper condemnation. And as this is the state of all the who have sold themselves to work wickedness, and lie frozen in the dregs of their sins; so even the better sort who have given their names unto Christ, have been so intoxicated with the sweet cups of prosperity, and through long rest, peace, and plenty have so rusted in their corruptions, that it is to be feared, they will not recover their ancient purity and brightness, until the file of affliction with an heavy hand hath come often over them. But neither the crying sins of those who are notoriously wicked, nor yet the gross corruptions of such as make profession of religion, do cause the state of our land to be so dangerous and almost desperate, as the nice wantonness of sin, which maketh it impatient of the least touch; for howsoever it is in itself of the most slavish nature, yet is it so backed in these times with the numerous multitude of offenders, and so countenanced and befriended by men of best quality, and greatest power, that it is grown to be a matter far more dangerous to reprove sin then to commit it, especially when it is cunningly acted, and plainly reprehended. God's spiritual chirurgeons may indeed in these times make as many corrosives as they will, but if they love their peace and life, they must take heed that they do not apply them; for patients wounded with the sores of sin, when they admit them to the cure, hold the dagger of revenge in their hands, ready to stab them, if they but touch them to the quick. And therefore needs must these impatient patients fester in their corruptions to the very death of body and soul, seeing they will by no means endure to have their wounds searched. Nevertheless all this must not daunt and discourage those whom the Lord hath called to the function of the ministery, from the performing of their duty, but the more dangerous and desperate their state is who are committed to their charge, the more earnest and diligent should they show themselves in seeking their preservation. For they ought to prefer the spiritual health of those who are by God committed to their cure, before their own temporary life; and being appointed the Lords watchmen, the more securely the people sleep in sin, the louder must they cry till they have awakened them, when they see Gods judgements approaching and ready to seize upon them: 
Ezech. 33.7.8.  otherwise the people shall die in their sins, but their blood shall be required at the watchman's hands. The consideration of which duty, and the entire love which I bear to my dear country, hath made me willing, whom the Lord hath vouchsafed this great and excellent calling, to beat down, as much as in me lieth, four capital sins of this land, profane Swearing, beastly drunkenness, filthy Whoredom, and corrupting Bribery; both because they are so odious and abominable in God's sight, that they make our whole country liable to his wrath, and to stand endangered to the fearfullest of his judgements; and also because I perceive that they are not in the wane, but in the increase; and that like fretting cankers, they spread further and further in the body of our State; so that if those members which are already infected be not either cured by God's Ministers, or cut off by his lawful Magistrates, it is to be feared that these sores of sin will grow desperate, and past hope of any cure. The which my poor labours I desired should offer themselves unto the public view under the safeguard of you honourable patronage, being moved thereunto both by mine own love, and your fitness: my love towards your Honours, being chiefly grounded upon your love towards God, and to his true religion, showed both in your holy profession and Christian practice, hath emboldened me to leave unto the world this perpetual testimony of your worth, and my goodwill; and maketh me believe, that these my works shrouded under your names shall find with you kind acceptance, not upon presumption of their worth, but because it is the nature of love to cause a man hopefully to expect for correspondency of affection in them whom it loveth, though there be almost no proportion in desert. Neither could I find fit patrons for treatises of this nature; for who are more fit than the virtues and religious to defend and countenance such discourses as tend to the upholding and advancing of virtue and piety, and to the suppressing and beating down of vice and wickedness? and who are more able to daunt the courages of the vicious and malicious, which are daily ready to wreck their spite upon those who inveigh against their darling sins, than they, whose virtuous disposition is both graced and strengthened with honour and eminency of place, and also with the gracious favour of our dread Sovereign? As therefore I have respectively dedicated these my labours unto your Honours, so accept them with your wont kindness, and vouchsafe them at your leasured your perusal, and me your honourable favours; so shall I be more and more bound to pray unto the Lord, that he will grant unto your Honours a daily increase of grace and true honour in this world, and eternal glory and happiness in the world to come.  
Your Honours in all humble duty to be commanded, JOHN DOWNAME.   

TO THE CHRISTIAN READER.  
CHristian Reader, I have endeavoured to discover and lay open the ugly filthiness, and heinous wickedness of four sins, wherewith our land is much corrupted and defiled; namely, the abuses of Oaths in vain swearing and impious forswearing; Drunkenness, Whoredom, and Bribery. I am not ignorant how distasteful these discourses will be to their palates, who have already relished the sweetness of these sins, and do still nuzle them in their bosoms, as their dearest darlings. But I have already learned, that if it be the chief end of my labours to please men, 
Gal. 1.10.  I shall but thereby get this testimony unto mine own conscience, that I am not the servant of jesus Christ: yet may I truly say thus much for the answering of all cavils and calumniations, that I have not willingly intended to displease any man, but have laboured to advance the good of all. For God and mine own conscience can bear me witness, that I have not in any spleneticke and satirical humour, aimed at the disgrace of any man's person, profession, or calling, but have had mine only quarrel against their sin; nor yet discovered their nakedness that they may be laughed to scorn; but that themselves taking notice of it, may hide it, and turning from their sins by true repentance, may escape those judgements which they have deserved in the day of God's visitation. If any notwithstanding my just apology shall yet take exceptions, they shall but by their kicking show that I rub on their sore, and by their complaining manifest their guiltiness; for in particular I accuse none, who do not stand accused before God, by the testimony of their own consciences. And these of all others have lest cause to be offended, seeing if at all I handle them roughly, it is not to hurt, but to cure them of their wounds of sin, which otherwise might fester to their destruction. And thus praying that these and all other my labours may tend to God's glory, and the salvation of his elect, I commend thee to God's protection, 
Act. 20.32.  and unto the word of his grace, which is able to build thee further, and to give thee an inheritance among them which are sanctified.  
From Lothburie in London the 30. of October. Anno Dom. 1608. Thine in the lord I. D.   

A TREATISE OF SWEARING: WHEREIN IS showed THE LAWFUL USE OF an oath, and also the divers abuses thereof, both by vain swearing, and impious forswearing.  

CHAP. I. What an oath is, and of the divers forms, ceremonies and ends thereof.  
ALthough it is not my purpose, in this my discourse of swearing, 
§. Sect. 1. The main scope of this treatise.  to entreat copiously and fully of the doctrine of oaths, and of all questions coincident thereunto, which would require a larger tractate, than one so bounded within the straits of time, and distracted with multitude of business can conveniently publish; and is not so necessary, because many others have excellently and happily laboured in this argument; but principally to speak against the abuse of oaths, by vain swearing and impious forswearing, whereby the glorious name of God is exceedingly dishonoured in our times: yet forasmuch as contraries compared and opposed do best illustrate one another, and lest together with the lawless abuse, I should seem to take away the laudable and lawful use of swearing; I will briefly touch the principal points of this common place, and especially those which make way to that discourse of unlawful oaths, which I chief intent.  
And first to begin with the general definition: 
§. Sect. 2. What an oath is.  An oath is a religious and solemn attestation of God's holy name, where we invocate him as a witness and surety to confirm the truth of our speech, and as a judge to punish us if we speak falsely.  
Of this there are divers forms, and divers ceremonies. In respect of the divers form, an oath is either simple and direct, or compound and indirect. Simple, when as we plainly and directly call God to witness. So the Apostle, Rom. 1.9. God is my witness whom I serve in my spirit, 
Rom. 1.9.  etc.  
Compound, when as there is prayer or pawn annexed. The prayer annexed to an oath is either the desire of some good; as, So God help, save, or prosper me: or the imprecation of some evil if we swear falsely, as, God do so, or so unto me, if I do not speak the truth. So also in our oaths we sometimes pawn and pledge unto God those things which are dear unto us, as it were sureties of our truth; as, By my soul, by my faith, etc. that is, I pawn my soul and faith unto God, for the confirmation of this truth. So joseph swore by the life of Pharaoh, 
Gen. 42.15. 1. Cor. 15.31. §. Sect. 3. Ceremonies and rites used in swearing. Gen. 14.22.  Gen. 42.15. and Paul, 1. Cor. 15.31. By our rejoicing which I have in Christ jesus our Lord, I die daily.  
The ceremonies used in swearing have been divers in divers times. In Abraham's time when they took an oath they lifted up their hand towards heaven; thereby signifying that they swore by him whose throne was seated in the highest heavens. The like ceremony was used by the Angel, Dan. 12.7. So also inferiors in the same time swearing unto their superiors and Masters, 
Aben. Ezra.  put their hand under their thigh, by which ceremony, they signified their subjection, and that they bond themselves to perpetual servitude if they did not speak truly. 
Gen. 24.2. and 47.29.   
In salomon's time when as they took an oath they touched the Altar, 
1. King. 2.31.  the which ceremony was also used amongst the Gentiles; whereby was signified that they did call him to witness who was worshipped with sacrifices offered upon those Altars.  
The jews when they solemnly swore by God's holy name, used to touch the Bible, the which ceremony is also in use in these times; whereby is signified that they call him as witness, who is the author of these holy Scriptures; and that as the contents of this holy book are of undoubted and certain truth, so that which they deliver is of like nature, and free from all untruth and falsehood.  
And thus have I briefly showed what an oath is, 
§. Sect. 4. The ends of an oath.  together with the forms 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 he is appealed unto as the supreme judge of heaven and earth, and his omniscience, truth, justice and power is acknowledged. Secondly, that truth and justice might be maintained and preserved in things secret and unkowne: for when all other arguments and reasons are wanting to demonstrate a weighty and necessary truth, than God, who is the searcher of the heart and reins, the patron of truth and revenger of falsehood, is invocated as a witness above all exceptions. Thirdly, an oath was ordained to maintain truth, peace, concord and justice, and to put an end to all doubts and controversies, as the Apostle showeth, 
Heb. 6.16.  Heb. 6.16. For we can have no further appeal when as the matter hath been decided before the supreme judge of heaven and earth; neither can we bring any stronger argument for proof, then when we produce God as our witness to give testimony to our speeches, who is the alone searcher of the heart and secret thoughts. And therefore an oath is fitly called the greatest proof amongst men to confirm their speeches, 
Plutarch. Rom. quaest.  and the Christians rack, whereby though he be the Lords freeman, he may nevertheless be enforced to confess any hidden truth. And lastly, for the common good of mankind, both of our neighbours, and also ourselves: for our neighbours have good and benefit by our oaths, when as thereby they are persuaded to believe a necessary truth, or when their right is defended, and their good name preserved from slanders and false imputations; in which respect also the benefit of our oath redoundeth to ourselves, when either our own name or right is called in question, we wanting other reasons and means to maintain them against injury and injustice.   

CHAP. II. That it is lawful to take an oath, contrary to the doctrine of the Manichees and Anabaptists.  
Nevertheless, 
§. Sect. 1. That all manner of swearing is not condemned  howsoeur a lawful oath is the ordinance of God, and a part of his glory, and to the furthering of our own and our neighbours good, yet the Manichees of old, and the Anabaptists of latter days, have simply condemned all manner of swearing both public and private, as evil and unlawful. But that this their opinion is false, heretical and wicked, it may evidently appear by these reasons: First, because a lawful oath is a part of God's worship and service, which is expressly commanded in his word. For whereas in the third Commandment he forbiddeth to take his name in vain by usual or false swearing, there in the affirmative part he enjoineth that we should use the holy name of God in a lawful oath, for the setting forth of his glory: and thus this commandment is expounded by Moses and the Prophets. So Deut. 6.13. 
Deut. 6.13. and 10.20. Esa. 65.16.  Thou shalt fear the Lord thy God and serve him, and shalt swear by his name. And Deut. 10.20. Esa. 65.16. He that shall bless in the earth, shall bless himself in the true God, and he that sweareth in the earth shall swear by the true God. jere. 4.2. 
jerem. 4.2.  Thou shalt swear the Lord liveth, in truth, in judgement, and in righteousness.  
Yea so excellent and necessary a part of God's service is a lawful oath, that sometimes it is put for his whole worship. Psal. 63.11. 
Psal. 63.11.  All that swear by him shall rejoice before him, that is, all that worship and serve him. So Esa. 19.18. it is said that the Egyptians shall speak the language of Canaan, 
Esa. 19.18. and 48.1.  and shall swear by the Lord of hosts; that is, shall make profession of his true religion. And chap. 48.1. Hear this O house of jacob, which swear by the name of the Lord: that is, profess the religion of the true God.  
So that a lawful oath is singular part of his worship, 
§. Sect. 2.  which, 
A lawful oath is a part of God's worship.  as occasion serveth, he will not have omitted: and therefore he not only commandeth it, but also hath sworn, that those who worship him shall swear by his name: Esa. 45.23. 
Esa. 45.23.  I have sworn by myself, etc. that every knee shall bow unto me, and every tongue shall swear by me. Which duty that they may be encouraged to perform, he hath promised to reward it in this life: 
jere. 12.16.  jerem. 12.16. If they will learn the ways of my people, to swear by my name, the Lord liveth etc. then shall they be built in the midst of my people: and in the life to come with eternal happiness: for he that sweareth and changeth not, though it be to his own hindrance, he shall dwell in God's holy mountain. 
Psal. 15.4. §. Sect. 3. By a lawful oath God is glorified.  Psal. 15.4.  
Secondly, a lawful oath is commendable, because it tendeth to the advancement of God's glory, and the good of mankind. God in a lawful oath is glorified: first, because therein we acknowledge his omnipresence; for in vain do we call God to witness, unless he were present every where and ready to hear us.  
Secondly, his omniscience: for when we call God to witness of our secret actions, thoughts and intentions, which can by no other means be demonstrated, we acknowledge that he is of infinite knowledge, 
job 42.2. Psal. 139.2. jerem. 17.10. Heb. 4.13.  and that nothing is hid from him, that he is the searcher of the heart and reins, and that all things lie naked in his view.  
Thirdly, his truth is acknowledged when as men appeal unto him as unto a witness who cannot deceive nor be deceived, and who speaking the truth himself doth also defend it in others, and punish the contrary falsehood.  
Lastly, his justice and power is in a lawful oath confessed and acknowledged, when as we appeal unto him as a witness of infallible truth, and unpartial justice, who will give a just testimony without respect of persons; and as unto an upright and most powerful judge who is able to patronize and reward truth, and to punish falsehood and untruth.  
Secondly, it is profitable for men, because it is the chief confirmation of our assurance in any truth, 
§. Sect. 4. A lawful oath is profitable for men.  and more to be credited and respected, than the most manifest arguments and truest witnesses that can be produced: and therefore the 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 mankind, seeing it is a notable means, not only for the maintaining of truth and justice, but also for the taking away of discord and dissensions, and for the establishing of peace and Christian friendship.  
Lastly, 
§. Sect. 5. The use of a lawful oath warranted by examples.  the use of a lawful oath is not only warranted, but also commended unto us by manifold examples in the Scriptures. As first, the Saints and holy men of God, for the confirmation of necessary and undemonstrable truths, and to put an end to controversies and dissensions, have used to swear one to another: As Abraham and Isaac to Abimilech, jacob to Laban, joseph to jacob, David to jonathan, Elias to Obadiah, and many other. And lest it should be objected, that howsoever they were holy Saints of God, yet they were men, and might therefore err; we are further to know, that the holy men of God as they were the penmen of holy Scripture, immediately inspired by the holy Ghost, and consequently exempted from all error and sin, did in the penning of the Scriptures confirm the truth of God by a lawful and pious oath. Examples hereof are manifold: Rom. 1.9. God is my witness, 
Rom. 1.9. and 9.1.  whom I serve in my spirit. And 9.1. I say the truth in Christ, I lie not my conscience bearing me witness in the holy Ghost. The like paces we have, 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 privileged from sin and error, have used the name of their great Lord and Master in swearing by it. 
Dan. 12.7.  Dan. 12.7. it is said that the Angel held up his right hand and his left hand unto heaven, and swore by him that liveth for ever. 
Apoc. 10.5.6.  So Apoc. 10.5.6. But what should I stand upon the example of the creatures, when as the great Creator of heaven and earth hath approved the holy use of an oath in his own practice? 
Gen. 22.16.  Genes. 22.16. By myself have I sworn (saith the Lord) because thou hast done this thing, etc. Numb. 14.28. 
Numb. 14.28.  As I live (saith the Lord) I will surely do unto you even as ye have spoken in mine ears. So Psal. 110.4. and 132. 11. Esa. 14.24. and 45.23. and 54.9. jere. 44.26. Luk. 1.73. Rom. 14.11. Heb. 6.13.16.  
Against this the Anabaptists object the saying of our Saviour, 
§. Sect. 6. An objection out of Math. 5.34. answered.  Mat. chap.5. vers. 34. But I say unto you, swear not at all, neither by heaven, for it is the throne of God, etc. Whence they gather, that howsoever swearing was used and allowed under the Law, yet no manner of oaths are lawful in the time of the Gospel. To which I answer, that their interpretation of these words is both wicked and absurd: first, because they hereby make this Scripture contradict other places which directly enjoin a lawful oath. Secondly, hereby they make Christ condemn the practice of his holy Saints, and even of the penmen of the holy Scriptures, yea of God the Father himself, as before hath been showed. Yea they make Christ's precept contrary to his own practice, for he himself upon weighty occasion used that earnest and solemn asseveration, Amen, Amen; Verily, verily: which though it should be no oath, 
Heb. 6.14.  as the Apostle seemeth to imply that it is, Heb. 6.14. yet is it at least a vehement asseveration, and consequently more then, yea, yea, and nay, nay. And moreover, they make our Saviour to contradict his own words, verse 17. where he saith, that he came not to destroy the Law or the Prophets, but to fulfil them: for if he should take away the use of a lawful oath, he should destroy part of the Moral law, which enjoineth it as a part of God's service, and consequently should spoil God his Father of a part of his worship, which was not only required under the Law, but also it was foretold that the Church of Christ should also use it in the time of the Gospel: 
Esa. 19.18. and 65.16.  Esa. 19.18. and 65.16. Thirdly, hereby they overthrow the law of nature and nations, which established a lawful oath in weighty and necessary causes even before the law of Moses, as appeareth in the story of the Patriarches. Lastly, they hereby weaken truth, by plucking from it the chief band whereby it is strengthened and confirmed; they take away the means to end controversies, and together with it peace, amity, and agreement, and so leave a wide door open to jealousy, suspicion, discord and dissension.  
This interpretation therefore is not to be received, 
§. Sect. 7. Math. 5.34 expounded.  but rather another which admitteth none of the former absurdities, and better agreeth with the main drift and scope of Christ in this place. Now the drift of Christ was not to take away the use of an oath, and so to disannul 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 pharisees; who took away the spiritual understanding which is the chief life of law, and expounded the Commandments (like the Papists in these days) in a literal and gross sense only, namely, of the outward fact alone in the grossest kind. For example, that the sixth Commandment only forbiddeth actual kill; the seventh, actual uncleanness; and the third, perjury and false swearing by the name of God. For howsoever they had the name of God himself in some outward reverence, yet they taught that it was lawful to swear in their ordinary communication by the creatures, which did not immediately appertain to God's worship and service, as the heavens, the earth, the altar, their head and such like; because the Commandment only forbiddeth to take the name of the Lord our God in vain. And secondly, they taught that if a man had sworn by these creatures, and did not keep his oath, yet he sinned not, 
Levit. 19.12.  because it is said, Leuit. 19.12. Ye shall not swear 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 reform these abuses. In the fifth Chapter, and verse 33. he propoundeth their doctrine; Ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform thine oaths to the Lord: but I say unto you, Swear not at all, neither by heaven, for it is the throne of God, etc. Where he showeth that they had in their doctrine condemned forswearing, and not vain 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 swear by the Temple, by the Altar, and by their head, and that all this was nothing, neither in regard of their vain swearing, nor yet forswearing by these creatures. Now our Saviour laboureth to free the pure law of God from these spots of their false interpretations, and showeth, that not only he who had slain a man was a murderer, but he who had been unjustly angry with him in his heart, and had reviled 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 lain with her.  
So likewise he refuteth their false doctrine concerning oaths, and showeth that we must not in our ordinary communication swear at all, no not by the creatures, because in these oaths the name of God is obliquely and indirectly taken in vain, there remaining in them some prints and characters of God's power and Majesty: for they who swear by heaven, swear indirectly by God, because heaven is his throne; so they what swear by the earth, swear also by him, because it is his footstool; 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 vain by usual swearing in ordinary communication, and much more in perjury and false swearing, though not directly, yet indirectly and obliquely.  
But they further urge that our Saviour expressly forbiddeth us to swear at all, 
§. Sect. 8. The former objection further urged and answered.  and therefore we must not swear neither by the creatures, nor by God himself, neither truly nor falsely, neither in ordinary communication, nor yet before a Magistrate. To which I answer, that these words, at all, are not to be referred to the oath itself, as though Christ should forbid to swear in all cases, which reference; as I have showed, implieth many absurdities: but it is to be referred to the form and manner of the oath, namely, that we must not swear at all falsely, rashly, and usually in our ordinary communication, neither directly by the name of God, nor indirectly by the creatures, which notwithstanding the pharisees taught to be lawful. For that our Saviour speaketh here only of private oaths it is manifest, in that they did not in their public oaths before the Magistrates swear by the creatures, but by the name of God alone. And so also it may be gathered out of the text itself: for he saith, let your communication, or ordinary speech one to another be, yea yea, nay nay: neither doth he forbidden them to swear by the name of God, which was used in public oaths, but by the creatures, namely, the heaven, earth, altar, etc.  
Yea, 
§. Sect. 9 That an oath in private may be used lawfully.  will some man say, but howsoever public oaths before the Magistrates, and for the confirming of new Converts in the truth of Christian religion, may be lawful, yet private oaths are here utterly condemned. I answer, that Christ here only forbiddeth rash, vain and usual swearing, when neither the weightiness nor necessity of the cause requireth it, as being a matter which is not worth the proving, by such a sovereign witness and judge, or which may be proved by other arguments and witnesses. Otherwise in weighty and necessary causes, it is lawful for the confirmation of truth, the ending of controversies, the taking away of doubtings, jealousies, and suspicions, and for the preserving of a man's good name and credit, 
Exod. 22.10.  to swear privately as well as publicly, seeing the main ends of a lawful oath are attained unto, as well in the one as in the other. Examples hereof we have in Abraham and Isaac swearing to Abimilech, jacob to Laban, joseph to jacob, David to jonathan, and in many others.  
Lastly, 
§. Sect. 10. Object. 2. jam. 5.12.  they object the saying of james, chap. 5. verse. 12. But above all things, my brethren, swear not, neither by heaven, 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 Saviour Christ's, and therefore admit of the same interpretation, and consequently the objection needeth no other answer; otherwise james should condemn Paul, the holy Ghost should be contrary to himself, and all those absurdities before spoken of must necessarily follow.   

CHAP. III. Of the object of lawful oaths: where is showed that it is only lawful to swear by the name of God alone.  
ANd thus have I showed that a man may in some cases take a lawful oath. 
§. Sect. 1. what things are required to a lawful oath.  In the next place we are to show what oaths are lawful, and what unlawful; unto a lawful oath divers things are required, whereof some respect the object of our oaths, some the end, and some the manner. 
We must swear only by the name of the true God. Deut. 6.13.  In respect of the object it is required that we swear only by the name of God, as may appear by these reasons; first, because the Lord hath as straightly commanded us to swear by him alone, as to worship and serve him alone. So Deut. 6.13. Thou shalt fear the Lord thy God and serve him, 
Esa. 45.23. and 65.16.  and shalt swear by his name. Esa. 45.23. I have sworn by myself, etc. that every knee shall bow unto me, and every tongue shall swear by me. And 65.16. He that that shall bless in the earth, shall bless himself in the true God, and he that sweareth in the earth, shall swear by the true God. And contrariwise the Lord hath as strictly forbidden us to swear by any other besides himself, 
Ios. 23.7.  as appeareth, Ios. 23.7. Make no mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow unto them; which when the people of Israel neglected, the Lord threateneth to punish them for it. 
jer. 5.7.  jer. 5.7. How shall I spare thee for this? thy children have forsaken me, and sworn by them that are no gods. Exod. 23.13.  
Secondly, 
Exod. 23.13.  a lawful oath is a part of God's worship, as being a kind of invocation, and therefore they commit gross idolatry who give it to any other.  
Thirdly, all our actions must proceed from faith grounded upon God's word, but in the whole Scriptures we have no warrant, neither by precept nor example, to swear directly by any thing saving by the name of God, or to call either Angel or Saint as witness to confirm a doubtful truth.  
For whereas it is objected that joseph swore by the life of Pharaoh, 
§. Sect. 2. Of joseph's oath.  and that therefore it is lawful to swear by the creatures; unto this we may answer: First that joseph, to the end he might continue unknown unto his brethren, took upon him the custom of the Egyptians, and therein sinned through infirmity, and therefore his example is no precedent for us. Secondly, joseph may be excused by the manner of his speech; for he doth not say by the life of Pharaoh, but, Pharaoh liveth, or, so let Pharaoh live, as you shall not go hence; which is not properly an oath, but a prayer added to an oath, wherein he desireth God to grant that Pharaoh might as certainly live, as they should not departed.  
Fourthly, whatsoever we swear by, that we deify, in communicating unto it Gods incommunicable attributes, as his omnipresence, omniscience, omnipotence, whereby he can powerfully protect his truth, and punish all falsehood; all which are so peculiar to God as that they cannot be communicated with any creature.  
But is it then simply unlawful to use the name of any creature in our others? 
§. Sect. 3. Whether we may use the name of a creature in our oaths.  I answer, that it is unlawful to swear by them simply and directly; nevertheless they may be lawfully used in a compound form of an oath, when as God by them is invocated, as when we pray for some good to befall us, or them who are dear unto us, upon the condition of our truth: or imprecate some evil, if we speak falsely, or when we oblige those things of which we make greatest esteem, to God's justice, as sureties of our truth. Examples whereof we have 1. 
1. Sam. 1.26. and 25.22.  Sam. 1.26. and 25.22  
In respect then of the object we swear lawfully, 
§. Sect. 4. Our oaths are unlawful when we swear by any thing besides the true God, or join any thing with him.  when we swear by the true jehovah only, and consequently our oaths are unlawful, when as we swear directly by any other thing. In which regard there are two kinds of unlawful oaths: first, when as we swear by any thing besides the true God; secondly, when as in our oaths we join any other with him. They who use the former kind of swearing commit the most impious kind of theft, robbing God of his glory, to bestow it upon an Idol: the other show their graceless folly in making base Idols, and silly creatures, corrivals in honour and compeers in the throne of justice, unto the Lord, who is the Creator of heaven and earth, and the supreme judge and sole Monarch of all the world. Of the former the Lord accuseth the people of juda, 
jer. 5.7.  jer. 5.7. Thy children have forsaken me, and sworn by them that are no Gods. Whereby is plainly implied that they who swear by any thing besides the Lord, do renounce him and his true worship; 
Zeph. 1.4.5.  and for the latter he threateneth destruction, Zeph. 1.4.5. I will cut off them that worship and swear by the Lord. and swear by Malcham. For the Lord being the peerless sovereign of heaven and earth, cannot endure that any other should have, 
Esa 48.11.  or share with him in, his glory, as himself also professeth, Esa. 48.11.  
Here therefore are condemned all oaths which are not by the name of the true God; 
§. Sect. 5. Petty and childish oaths unlawful.  of which there are many kinds: first those petty, diminutive, and childish oaths which are so much in use in these days; bodikin, lakin, by cock, by my faith, and such like; all which are the fruits of ignorance and superstition: for men seeing the unexcusable evil of profaning the glorious name of God, in their ordinary communication, upon every trifling occasion, and having so enured their tongues to swearing, that they think there is a kind of necessity of using some kind of oaths, either for ornament of speech, or to gain more credit to their words; they imagine that God will excuse them if they do not directly take his name in vain, but use only these trifling and petty oaths in their ordinary speech. But what is this but to jest with holy things, and to mock the Lord, who will not be mocked? As though he regarded the pronunciation and outward sound more than the oath itself; or being displeased, to have his titles and attributes commonly used, should be contented to have them nicknamed in a ridiculous manner. What is it but quite to overthrow the lawful use of an oath, which is ordained by God, only for the confirmation of a weighty and necessary truth, and not to be used ordinarily and upon every trifling occasion? so that if the matter be light and vain we must not swear at all; if so weighty that we may lawfully swear, then likewise is it lawful to use the glorious name of God in an holy and religious manner.  
Secondly, 
§. Sect. 6. Swearing by the creatures condemned. Matth 5. and 23  here is condemned swearing by the creatures; as, by the Sun, light, fire, bread, and such like: which kind of oaths were in use among the pharisees, as our Saviour showeth, Matth. 5. and 23. and are commonly used amongst ignorant worldlings in these days; wherein as they rob God of his glory, and as it were spoil the Creator to enrich the creature, so do they hereby exceedingly dishonour themselves, in that being their superiors by creation, they make themselves inferior unto them in swearing by them: for as the Apostle speaketh, men swear by him that is greater than themselves, 
Heb. 6.16.  and make them their judges, whom God hath made their servants.  
Of this kind also are Papistical oaths, 
§. Sect. 7. Papistical oaths condemned as unlawful.  by the Angels, Saints, and their relics; by their Idols, the Mass, Rood, and such like; for as they worship the Saints by invocation, oblations, pilgrimages, etc. so also by swearing by them, the which their practice is impious and vain; the impiety hereof is manifest, in that they rob God of his glory, and deify the creatures by ascribing unto them divine worship; the vanity of such oaths herein appeareth, in that they are idle and bootless, for in vain it is and to no purpose to invocate any to bear witness of our truth, and to punish falsehood, unless we acknowledge them present every where, the beholders of the most secret actions, yea even the searchers of the heart and reins, and almighty to patronize truth, and to inflict deserved punishments upon perjured persons: but all these are Gods proper and peculiar attributes, which are not communicable unto any Saint or Angel, for neither are they omnipresent, omniscient, nor omnipotent; and therefore it is idle and vain to invocate them by an oath, as witnesses of truth and revengers of falsehood.  
Thirdly, 
§. Sect. 8. Elasphemous oaths condemned.  here is condemned those blasphemous oaths by the several parts of Christ's body, which are commonly used by impious men, even in ordinary communication, wherewith as much as in them lieth, they tear the precious body of jesus Christ in pieces and crucify him afresh: or if these blasphemies proceed from superstitious ignorance, than this their practice is idolatrous, in that they deify the members of Christ, by ascribing unto them, whilst they swear by them, God's incommunicable attributes. For howsoever we may lawfully swear by Christ man, yet it is not lawful to swear by his humanity, and much less by the parts of his body.  
Lastly, 
§. Sect. 9 Heathenish oaths condemned. Exod. 23.13. Hos 2.17. Gen. 31.13. jere. 14.16.  here is condemned Heathenish oaths by the gods of the Gentiles, which we are forbidden so much as to remember by their names, as appeareth Exod. 23.13. Hos. 2.17. An example whereof we have in Laban, Gen. 31.53. in the Israelites, jerem. 14.16. and in many scholars amongst ourselves, who affecting the Latin elegancy, use in their orations and exercises Heathenish oaths, as aedipol, mehercule, per iovem immortalem, etc. But accursed be that elegancy which is joined with idolatry, and robbeth God of his glory, to bestow it upon Idols.  
And so much concerning the object of our oaths. 
§. Sect. 10. Of the end of a lawful oath.  Now we are briefly to speak of the end, in regard whereof it is required, that our oath doth principally respect the glory of God, and secondarily our own, or our neighbours good. We glorify God in our oath, when as confirming thereby a necessary truth, we magnify his omniscience, justice, and power: we benefit ourselves, when as we maintain our own right, or defend our own innocency; our neighbour, either when we persuade him to believe a necessary truth, or take away the causes of discord and contention.  
In respect therefore of the end we swear unlawfully, 
§. Sect. 11. How an oath is unlawful in respect of the end.  when in taking our oath we do not respect, either the glory of God, or our own or our neighbours good; as when through rage and anger men burst out into swearing, as though they would revenge themselves upon God for the injuries they have received of men. When in ordinary dealing they countenance a profitable lie by a false oath; and when as by stuffing their ordinary talk with vain oaths, they affect the praise of a generous and courageous spirit, or seek for their oaths sake to have all their words credited. But that is but a weak proof either of Gentility or Nobility, which is a manifest argument that we are the slaves of Satan; it is no true courage desperately to leap into hell fire; and ordinary swearing is no sign of truth, seeing it usually proceedeth from a gulitie conceit of their own want of credit: for if they thought their word worthy respect, to what purpose should they use oaths? Nay rather usual swearing is a sign of the swearers falsehood; for therefore they swear because their simple word is of no credit. And when they have done all they can, an honest man's word is better to be esteemed then all their oaths, nam qui deierat peierat, he that often sweareth, often forsweareth.   

CHAP. FOUR Of the properties of a lawful oath.  
ANd so much for the end of our oaths. In respect of the manner, we swear lawfully when we swear in truth, justice, and judgement; all which are required unto a lawful oath by the Lord himself: jere. 4.2. And thou shalt swear the Lord liveth, 
jere. 4.2.  in truth, in judgement, and in righteousness.  
First, 
§. Sect. 1. 1. We must swear in truth.  it is required that we swear in truth, that is, first that in our oath, our speech agree with the thing: and secondly, our mind with our speech. And contrariwise we swear unlawfully, when we fail in either of these; that is, when we swear a thing that is false, or falsely. A thing false, when as we swear an untruth, the speech disagreeing with the thing; which is done purposely or unadvisedly.  
Falsely, when as we swear the truth, but deceitfully and with a purpose to deceive, the heart and tongue not agreeing together, the which sin is forbidden and condemned, Leuit. 19.12. and punished with God's fearful curse, 
Levit. 19.12. Zach. 5.4.  Zach. 5.4. Nevertheless, howsoever this be condemned as a great sin in God's word, and abhorred as a detestable practice even amongst the ancient Heathens; yet it is justified as lawful by the Papists, both in their practice and writings; who avouch that a man may use in his oaths, equivocations, and mental reservations, wherein oftentimes the mind & tongue are opposed to one another in flat contrariety.  
And this is that false swearing, which in the word of God is principally condemned, and therefore to be of all Christians avoided, as being a mother sin who in her fruitful womb containeth divers impieties, and a compound wickedness, comprising in it divers enormous transgressions; as hereafter shall appear.  
The second property required to a lawful oath, 
§. Sect. 2. 2. We must swear in justice.  is that we swear in justice, which property hath his special place in a promissory oath; which when we make we are carefully to take heed, that that which by oath we promise be just and lawful; otherwise we are not to swear it, or having sworn, not to perform it: for an oath ought not to be the bond of iniquity; and, as one saith, those oaths are laudably broken, which are unlawfully made.  
In this respect therefore our oath is unlawful, when as thereby we promise any thing which is unjust and unhonest, whether it appear unto us presently when we make the oath, or afterwards. For this is a horrible wickedness, when as we make God not only a witness, but also our surety, that we will perform an unjust or unhonest action. And such was the oath of David, 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 jews, Act. 23.12. And such is the oath of the Popish Clergy, who having not the gift of continency, vow virginity; and of those who being young, swear themselves to the Cloisters against their parents will, etc.  
So if after the oath is made, we find that there is impiety and injustice in it, which we did not discover at the making thereof, than such an oath is rather to be broken then observed; for we sin not in breaking, but in making of it. Whereas he that performeth such an oath, addeth sin unto sin, that is to say, unto rashness in swearing, wickedness in performing: as we may see in the example of Herod, who after he had made a wicked oath, 
Mar. 6.23.  did perform it with greater wickedness. And this David knew well, and therefore he made no conscience of breaking that unlawful oath, which he had unconscionably made, as appeareth 1. Sam. 25.21.3.  
The third property required to a lawful oath is, 
§. Sect. 3. 3. W must swear in judgement.  that we swear in judgement, that is, that we use the name of God in our oaths reverently, and holily, conscionably, and with great deliberation and circumspection. And secondly, that we use it sparingly, when as we are necessarily urged thereunto. As when the person unto whom we swear can no otherwise be persuaded of a necessary truth, when as the truth cannot be demonstrated, by reason, testimony, or other arguments, when as it is necessary for the advancement of God's glory, or for the furthering of some charitable work, either public or private, respecting either our neighbour or ourselves. For seeing an oath is not absolutely good but upon the condition of necessity, therefore we must not swear but when some necessary cause constraineth us; for, bonum necessarium extra termines necessitatis non est bonum: that is, a necessary good is not good but when it is necessary. And hence it is that the Hebrew word used for swearing being passive, 
jere. 4.2. Esa. 65.16.  signifieth to be sworn rather than to swear; whereby is implied that we are not to take an oath as voluntary agents, but oly as patients when as necessity urgeth us thereunto, as Pagnine hath observed.  
We therefore swear unlawfully when as we do not swear in judgement, that is, when we swear unreverently, rashly, and unnecessarily; in which respect men principally offend when as no necessity urging them, upon every slight occasion, idly, rashly, and vainly they profane the holy name of God in their ordinary communication. The which manner of swearing justified by the pharisees, Christ condemneth, Mat. 5.34. 
Matth. 5.34. jam. 5.12.  And the Apostle james dissuadeth from it, jam. 5.12. Yea even the Heathens themselves who had only the light of nature to be their guide, did dislike this vain and rash swearing by their Idols and false gods. And therefore, as Plutarch recordeth, the Romans would not suffer their children to swear by the Idol Hercules within doors, 
Plutarch. quaest. Rom.  but enjoined them first to go abroad, that hereby they might restrain them from rash swearing, and give unto them time to deliberate of their oath.  
Notwithstanding, 
§ Sect. 4. Of profane and vain swearing in ordinary communication.  howsoever the Lord hath straightly forbidden and condemned this sin, and though the Heathens themselves made some conscience of it, yet this horrible profanation of God's holy name so exceedingly reigneth in our times, even among those who profess Christianity, that by reason of these vain oaths and impious blasphemies, the land mourneth, being oppressed with the heavy burden of this sin, and Gods fearful judgements which usually accompany it, 
jere. 23.10. That all sorts of men are corrupted with this vice of vain swearing. 1. Magistrates.  as the Prophet jeremy complaineth of his times. Neither hath this graceless vice of profaning God's name, corrupted some few persons in this our country, but hath overspread all states and conditions of men. Our Magistrates who should restrain men from this sin, by their laws, examples, and punishments, make no laws against swearing, lest they should prepare a net to catch themselves; nor inflict any punishments upon offenders in this kind, because their own consciences are guilty of the same sins; or to speak the best, because such is the multitude of blasphemers, that they think it vain to make laws, seeing there is no likelihood of execution, there being not enough innocent to punish the offenders. And howsoever they severely punish any reproachful speeches uttered against themselves, yet when God is blasphemed they wink at it, and leave the revenge wholly to himself, saying in their hearts, as joash said of the Idol Baal, judg. 6.31. 
jud. 6.31.  Why should we contend in God's cause? if he be God let him plead for himself, against those who blaspheme his name. But let such know that the Lord will surely take them at their word; and howsoever through his patience he suffereth long, yet in the end he will severely punish such Magistrates, as make their own evil practice a pernicious precedent to the people; and such also who having authority to punish this sin, do carry the sword in vain, never drawing it out against these impious swearers, no nor so much as touching them with the scabbard.  
Our Nobility likewise for the most part are much infected with this vice, 
§. Sect. 5. Our Nobility tainted with vain swearing.  who more contend to show their spirit and valour by desperare swearing, then by feats of arms; not caring in most profane manner to dishonour his holy name by usual and vain swearing, who hath advanced them to all their honour, and made them like glorious stars 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 show no sign of true courage, or Christian valour, but rather their base subjection unto sin and Satan, in whose bondage and thraldom they cowardly remain, never making any resistance, nor striving to recover their Christianliberty which Christ with the precious price of his blood hath purchased for us.  
Our Gentility also are much corrupted with this sin, 
§. Sect. 6. The Gentility.  who useth oaths as rhetorical elegancies and ornaments of their speech, foolishly imagining that they much grace themselves, when they disgrace and dishonour their Creator; that they proclaim their gentility, when by blasphemous oaths, they spread (as it were) their flag of defiance against all piety, that they make all men give credit to their speeches, when by their often redoubled oaths it appeareth, that they scarce believe themselves. But such as vaunt themselves in this wicked practice, they glory in their shame, and their end will be damnation, 
Phil. 3.19.  as the Apostle speaketh, unless they turn from their sin, by unfeigned repentance.  
And as they use their impious swearing in a devilish bravery to grace themselves, 
§. Sect. 7. Oaths used to hide Cowardice.  and to gain credit to all their assertions; so also oftentimes in a dastardly cunning to hide their cowardice: for it is not seldom seen that the veriest hen-hearted gulls, are most rife in ruffenlie oaths, to strike an awful terror in the hearts of their hearers, and to work in them a conceit, that they are such desperate hackster's, as may not without extreme danger be gainsaid, much less withstood; there being no likelihood that men can escape their desperate fury, seeing in their audacious hardiness they are ready to provoke God himself, and offer a kind of devilish violence against his powerful majesty by their hellish blasphemies. Whereas it will plainly appear if these ruffians be unmasked by the least trial, and this outward skin of lion-like fury be pulled from these Asses, that they are only valiant in bearing blows, and only resolute and desperate in provoking God's wrath by their bloody oaths, and in wilful leaping into the fire of hell.  
The like may be said of their Servingmen, 
§. Sect. 8. Servingmen much addicted to vain swearing.  and attendants: for like master, like man; neither are they more ready to follow and wait upon their persons, then to imitate their corrupt manners; yea and as they are more base in condition, so are they usually more barbarous and brutish in their impiety. In all which their graceless carriage, they are much graced by their irreligious masters, and exceedingly animated in their wickedness by their liking and approbation. For are not those in our times most respected and countenanced by profane gentlemen, as being the fittest men to grace them by their service, that can desperately swear, swagger like ruffians, bear most drink, and put up least injury, without taking sharp revenge? are not those thought to advance most their master's credit, who in every sentence rap out an oath, and who in their talk wanting either words or matter, supply the defect of both, and bombast (as it were) the empty places of their sentences with impious blasphemies? whereas contrariwise, if any that feareth God be entertained into these services, who walketh in the sincerity of his heart before God, maketh conscience of an oath, and setteth a watch before the door of his lips that he offend not with his tongue, he is accounted by his master to be but a shallow and simple fellow, altogether unfit for any employment, and wondered at amongst his fellows, like an owl amongst little birds.  
Neither are these men before spoken of, 
§. Sect. 9 Our Citizens given to vain swearing.  guilty of this vice alone, amongst whom we are taught by long experience to expect no better fruits; but even our citizens, who in respect of their profession should be of a sober and civil conversation, and in regard of the spiritual means which they have long enjoyed, aught to be virtuous and religious, do exceedingly abound in this sin; sometimes ruffianlike, swearing for a graceless grace; sometimes miser-like for their gane and advantage, selling their souls unto Satan by vain and impious swearing, that hereby they may make the better sale of their wares. But that is a miserable bargain, when the soul is given in to boot for some trifling gain, which cannot be ransomed with the whole world.  
Nor yet doth this sin reign only amongst the youth of this City, who are in the heat of their blood, and (in respect of that licentiousness which this age challengeth unto itself) in the height of sin; but it beareth sway also amongst our grave citizens, whose old years and grey heads, should teach them more wisdom; amongst householders, masters, and parents, who as they should be patterns of piety unto their family, and (in respect that they are Gods lieutenants, and as it were petty Kings in their own house) punishers of all manner of impiety; they contrariwise become precedents and patrons, as of all other vices, so especially of swearing; and by their bad example, both teach and encourage their children and servants in this impiety.  
And hence it is, 
Apprenties and children nuzzled up in swearing.  that their Apprentices, who heretofore were brought up by a severer discipline, in modesty and sobriety, are now ready to swagger and swear like graceless ruffians: yea even their young children following their example, learn their oaths with their language, and as soon as they are come to the use of speech, abuse their tongues to blasphemous swearing, which were given them to be the instruments of God's praise. No marvel therefore seeing they begin so young, if they grow to be exquisite swearers when they come to elder age; neither is it any wonder if they ripen in wickedness faster than they ripen in years, seeing such a foundation of impiety is laid in their tender youth. But let such parents and masters know, that God's heavy curse lieth upon them for the wicked education of their youth, that their blood shall be required at their hands, at the dreadful day of judgement, seeing they have perverted and destroyed them, by their bad example and lose government; in which respect, much better were it for them, that a millstone were tied about their necks and they cast into the sea, then that they should thus offend these little ones, and by their ill precedents, lead them into their sins, and so plunge them headlong into eternal perdition.  
And as all sorts of people are poisoned with this sin of profane swearing, 
No place privileged from this sin of vain swearing.  so is there not any place free from this wickedness. If you go into the Court, you would think that you are come into a school of blasphemy; if you walk in the streets of the City, you would imagine that you are come amongst their scholars, who have heard this lecture of impiety, and are now repeating it, that they may grow more perfect. Turn aside into the country, and you shall find, that the silliest are wise enough to this evil, and that the rudest in speech can be eloquent in blasphemy; as though howsoever they are excelled by courtiers and citizens, in riches and costly attire; yet they disdained that they should surpass them in bravery of swearing, and in variety of new fashioned oaths. 
§. Sect. 10. No time nor occasion thought unfit for this sin.   
There is no time thought unseasonable for this sin, no company priuledged, no occasion so unfit which will not minister to these miscreant's matter of blasphemy. Are they merry? then oaths fly out apace as though they were the music of their mirth. Are they incensed with furious anger? they can express their rage no better, then by despiting God with their bloody oaths. Are they recreating themselves in games and pastimes? If they be crossed in their pleasures, or sustain any loss, they express their passion by cursed swearing. Are they employed in their worldly business, in buying and selling, or labouring with their hands? on every occasion, they blaspheme Gods holy name, either when they would get profit, or do sustain any damage and hurt. Are they offended with any? they show their displeasure in the language of oaths. Are they satisfied and well pleased with any occurrent? then as ravished in some wondrous ecstasy of joy, they make their oaths express their contentment. Are they resolved to perpetrate any wickedness? they confirm their purposes with bloody oaths, bringing upon themselves a wilful necessity of doing evil, because they have obliged themselves thereunto, with the religious bond of an oath, and have made God himself the surety of their sin. In a word, unto such a custom and habit of swearing are men come in these days, that (like men desperately diseased) their excrements and filth come from them at unawares, in so much as when a man reproves them for their blasphemies, they are ready to swear that they did not swear. And as by much labour the hand is so hardened that it hath no sense of labour; so much swearing causeth such a brawny skin of senselessness, to overspread the heart, memory, and conscience, that the swearer oftentimes sweareth at unawares, and having sworn hath no remembrance of his oath, and much less repentance for his sin.  
To conclude this point; 
§ Sect. 11. The great variety of oaths which are commonly used.  as there is great plenty, so is there also great variety of oaths: for men swearing more in pride and bravery, then for necessity, it is come to pass, that as they take pride in change of suits and strange kinds of apparel, so also in variety of new-fashioned oaths. And as there are some who tyre their wits in the invention of strange tires, and new habits: so are there in our sinful times some limbs of Satan, who devise unheard of oaths, that by this variety they may take away all satiety of swearing, and keep themselves and others, from being glutted with the common use of the same oaths. Some swear by the creatures, some by the Saints, Mass and Rhoode, some by the dreadful name of God; but most of all blaspheme our Saviour Christ himself, pulling his soul from his body, and tearing piece-meal his precious members one from another, diversisying their oaths according to the divers parts of his sacred body. But let all such know, that as they wantonize in their sin, and impiously invent new kinds of blasphemies, to the great dishonour of almighty God, so the Lord will be as acute and ingenious in inventing new and unheard of plagues, for the punishment of their impiety; and will glorify that name which they have dishonoured, by inflicting on them deserved vengeance. And if a whole volume will not contain the multitude of their oaths, than the Lord hath in store for them, a whole volume of his plagues, and that in the largest folio, 
Zach. 5.2.3.  as appeareth, Zach. 5.2.3. So that those who hearing their blasphemies, have been moved to doubt of the divine justice, power and providence, because such hellish impiety is not presently punished; in the end seeing the fearfulness of their plagues, shall conclude with the Prophet David: Doubtless there is a God that judgeth the earth. 
Psal. 58.11.    

CHAP. V Motives to persuade all men to leave vain swearing.  
WHich judgements and punishments if we would escape, 
§. Sect. 1.  let us hate and flee from this odious sin of profane swearing; and that we may the rather be moved hereunto, let these reasons persuade us: 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 special manner; for whereas he hath given us ten Commandments, he hath added a commination or threatening but unto two of them, the first forbidding idolatry and false worship, the other taking his name in vain; to note unto us that idolatry and profanation of his holy name, are such odious sins in his sight, that of all other he will not let them go unpunished. And in the new Testament our Saviour Christ likewise hath revived and ratified this law by his repetition and explanation: Matth. 5.34. Swear 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 heaven, for it is the throne of God: 35. Nor yet by the earth, for it is his footstool; neither by jerusalem, for it is the city of the great King. 36. Neither shalt thou swear by thine head, because thou canst not make one hair white or black. But let your communication be yea yea, nay nay: for whatsoever is more than these cometh of evil. In which words (as Austin observeth) our Saviour enjoineth us not to swear at all, to wit, in our ordinary communication, lest swearing beget facility of swearing, facility custom, and custom perjury. And, as another saith, for this cause our Lord forbiddeth, not only to forswear, but also to swear, lest we should then only seem to speak the truth when we confirm it by an oath; or lest those who ought to utter nothing but truth in all their speeches, should imagine lying without an oath lawful. And that we may the rather be moved to yield obedience to this commandment, he adjoineth a strong reason; namely, that whatsoever is more in our ordinary communication, then yea yea, or nay nay, cometh of evil. For either it is evil in him that sweareth, as when he sweareth voluntarily, vainly, and without cause; or when having made shipwreck of his credit by his customable lying, he cannot gain belief to his speeches without an oath. Or else it is evil in him who compelleth another to an oath, when as causelessly he suspecteth his truth, and will not give credit to his assertions or promises, though his word be of approved credit, and his whole course of life upright and just. The Apostle james also following in the steps of his Lord and Master, enforceth this commandment with no small vehemency: 
jam 5.12.  jam. 5.12. Before all things, my brethren, swear not, neither by heaven, 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 commandment of least regard, or a matter of small moment to abstain from vain swearing, seeing the Apostle chargeth us above all things to forbear from these unnecessary oaths, in our ordinary communication, and to content ourselves with a simple affirmation of the truth, and negation of that which is otherwise.  
Secondly, 
§. Sect. 2. 2. Because all kind of vain swearing is a grievous sin.  we are to avoid this profane practice of vain swearing, because it is an heinous sin, what manner of oaths soever we use: for if we swear by any thing which is not God, we hereby deify it, by ascribing unto it Gods incommunicable attributes of omniscience, omnipresence, omnipotence, as hath been showed, and so spoil the Lord of his glory by attributing it to the creatures; and likewise an oath being a kind of invocation, and consequently a part of God's worship, we commit an high degree of idolatry, when as we communicate it unto any creature.  
If we usually swear by God's holy name, we by making it common do pollute and profane it, contrary to the express commandment of almighty God. Leu. 22.32. Ye shall not pollute my holy name, 
Levit. 21.32.  but I will be hallowed among the children of Israel. For that is said in the Scriptures to be polluted and made unclean, which being in itself good and holy, is profaned by common use; whereof it is that these phrases of speech, to be made common & to be polluted, are promiscuously taken in the same signification, 
Act. 10.14.  as appeareth Act. 10.14. And secondly, this profane swearing exceedingly derogateth from God's glorious majesty: for if every ordinary man holdeth himself mocked and abused, when he is often called upon by his name, the party who calleth him having nothing to say unto him; and if the meanest Prince upon the earth would account it a foul disgrace and great disparagement to his estate, if his mean subjects should appeal unto him as their judge in every trifling business, and produce him as a witness in every slight cause, which either needeth no proof, as being a matter of no importance, or may easily be proved, either by manifest reasons, or more inferior testimonies; then what dishonour and disgrace do we offer to this supreme Majesty, the most glorious King of heaven and earth, when in our ordinary speeches and businesses we do in an idle and senseless manner name him, having no occasion at all to speak unto him, or invocate him by our oaths as a witness or judge, in every trifling and needless business, which either deserveth no proof, or may easily be proved by other means; seeing he is the chief sovereign and supreme judge of heaven and earth, unto whom we are only to appeal in matters of highest nature and greatest necessity.  
Lastly, 
§. Sect. 3. That it is a great sin to swear by the several parts of Christ.  if according to the common practice of the sons of Belial, we blasphemously swear by the several parts of jesus Christ, as his flesh, blood, heart and such like; what do we else but as much as in us lieth in most despiteful manner crucify him afresh, and make a mock of his incarnation and sufferings? What do we but most ungratefully dishonour him, who took upon him our frail flesh, endured a miserable life, and suffered a cursed death that so he might work the work of our redemption, make us of the heirs of perdition and firebrands of hell, the children of God, and inheritors of the eternal joys of God's kingdom? In a word, what do we else hereby but causelessly aggravate the heinousness of our sins, and plunge our bodies and souls into a fearful degree of condemnation? judas is a condemned wretch in hell, because he betrayed his master unto the high Priests to be crucified, for thirty pieces of silver; what a fearful sentence then are they to expect, who themselves crucify and tear in pieces his most precious body, having no inducement of pleasure, profit, or credit, to draw them unto it, but through mere vanity or maliciousness, whereby they are ready to gratify the devil, by despiting God himself? The soldiers are justly taxed and reproved for parting but the garments of jesus Christ; and therefore how much more are they worthy of rebuke and punishment who divide and tear in pieces his glorious and indivisible person, his manhood from his Godhead, his soul from his body, and all his blessed members one from another? The jews grievously sinned (as all confess) in crucifying the Lord of life; but these blasphemers sin in divers respects much more grievously: for they sinned of ignorance, because they did not know him to be the promised Messias; these of knowledge, after they have confessed and professed that he is the Saviour of mankind: they called upon Pilate to have him crucified, these crucify him themselves, and in stead of cross and nails, they rend him in pieces between their own teeth: they committed this sin but once, these innumerable times, every day in the year, every hour in the day, speaking no oftener than they do blaspheme: they sinned against him in the state of humiliation when he was but in the form of a servant; these after he is exalted to glory and majesty, sitting at the right hand of God, as the sovereign Lord and judge of heaven and earth. Many of them were pricked in conscience, and repent of their sin at the hearing of one sermon; 
Act. 3.17.  these have no sight, sense nor remorse of their sins, though their consciences have been often convinced in the ministery of the word; and though the Lord hath for many years together granted them the means of their conversion, yet they continue in their sin, and in their hardness of heart. As therefore they surpass them in sin, so surely they shall exceed them in punishment; and as it shall be easier for tire and Sidon, Sodom and Gomorrah at the day of judgement, then for the people of the jews; so shall it be easier for the jews at that day, then for these blasphemers.  
Thirdly, we are to abhor this vain and profane swearing, 
§. Sect. 4. 3. Because vain swearing doth smother the chief graces of God's spirit.  because it doth smother and choke in us the chief graces of God's spirit. As for example, invocation and prayer; for with what face can we presume in the time of want and affliction, to call upon that name for help, which we have so often abused by profane swearing? So also faith in Christ's merits; for how can we believe that Christ's body was crucified for us, which we so often and despitefully crucify unto ourselves afresh, or that his blood shall wash away our sins, which by impious and profane swearing we have so often trampled under our feet as an unholy thing, making but a mock of it? It overthroweth also our affiance in Christ, both in this life, and at the day of judgement; for how can we trust in him as our Saviour, whom we daily despite as though he were our enemy? how can we when we are cited before the tribunal of Christ, hold up our heads with any assurance of favour, when as our consciences shall tell us, that we have seldom remembered him, but to blaspheme him, and have more often named him in our oaths, then in our prayers?  
Fourthly, this vain swearing is to be avoided, 
§. 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 Christianity; for a Christians speech should be powdered with salt, and not with oaths; it should not be unsavoury, and much less stinking and noisome: it should minister grace to the hearers, and not like a contagious leprosy infect the weak, nor like thorns and swords, vex and grieve the strong. For howsoever evil men can easily pass it over, when they hear Gods name dishonoured, as being a thing which doth not at all concern them; yet if those who truly fear the Lord and be zealous of his glory, hear these blasphemies, their heart quaketh, their joints tremble, and their hair standeth up an end, as it is, Eccl. 27.14.  
Moreover it is an undoubted badge, and infallible note of a profane person who maketh conscience of no sin, but would (if he might with as little danger or discredit do it) commit any manner of wickedness. And hence it is, that as Solomon maketh it a true note of a faithful man, to have a reverent respect of an oath; so he pinneth it as a badge upon the wicked man's sleeve, 
Eccle. 9.2.  that he maketh no conscience of customable swearing. For as he parallelleth and opposeth the wicked to the just, the pure to the polluted, the sinner to the good man: so likewise, the usual swearer to him that feareth an oath. The reason is manifest, for if neither God's love, mercy, goodness, nor the innumerable benefits which he hath multiplied on them, can restrain them from this vain and unprofitable sin, wherein there is no respect, so much as of any worldly good; then we may undoubtedly conclude, that were it not for fear of human laws, they would if their lusts moved them, as easily and readily commit adultery, theft, or any other capital sin, which have the worldly baits of pleasure, profit, or preferment to allure them; for he that will not stick to offend God, gratis, and for no benefit, will much more do it, when he is hired with pleasure or profit.  
Fiftly, 
§. Sect. 6. 5. Because vain swearing is an horrible abuse of our tongues.  because it is an horrible abuse of our tongue, when as the Lord having given this excellent member, for the setting forth of his glory, we abuse it to his dishonour, by blaspheming our Creator, and make that which should be the trumpet of God's praise, the trumpet of Satan, to proclaim war against heaven, and an open defiance against God and all goodness. Whereby we justly deserve (seeing we thus abuse this excellent faculty of speech, which the Lord hath privileged us with, above all the rest of his creatures, to the dishonour of the giver; and whereas the heavens declare the glory of God and the earth showeth his handy work, and all the rest of the creatures in their several kinds do with their dumb eloquence magnify and praise their Creator, we contrariwise disgrace him with hellish blasphemies and impious oaths:) we deserve, I say, that the Lord should strike us with present dumbnes, and cast us out as he did Nebucadnezer, from the society of men, amongst the brute and savage beasts, till with him we have learned to speak to God's glory, and to magnify the mercy of our Creator.  
Sixtly, we are to avoid vain swearing, 
§. Sect. 7. 6. Because it is a cause and forerunner of perjury.  as being a notable cause and necessary forerunner of that damnable sin of perjury; 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 swear in ordinary communication; for of inclinablenes ariseth custom, of custom, perjury, and of perjury, horrible blasphemy. And this cometh to pass, both because custom of swearing taketh away all reverent regard of an oath, upon which followeth forgetfulness of that which is sworn, and so utter neglect of performance; and also, because men's tongues being enured thereunto, do as familiarly use it, as a simple affirmation and negation, and consequently they do no oftener affirm an untruth, than they are ready to confirm it with the deepest oaths. An example whereof we have in Saul, who being the greatest swearer that we read of in the Scriptures, and making no conscience of an oath, made as little account of damnable perjury, 
1. Sam 19.6.15  as appeareth, 1. Sam. 19.6.15.  
Seventhly, 
§. Sect. 8. 7. Because vain swearers have a fearful account to make at the day of judgement.  let us flee this profane vice of common swearing, always remembering that swearers have a fearful account to make at the day of judgement. For if an account must be given of every idle word, then how much more of every vain and bloody oath? if they shall not escape punishment, who have spoken idly and vainly, how fearful shall their condemnation be, who in their ordinary talk have spoken impiously and blasphemouslic?  
Eightly, 
§. Sect. 9 8. God's manifold mercies should restrain us from vain swearing.  let us call to mind the number numberless of Gods infinite mercies, both in our creation, preservation, and redemption, and think with ourselves what a foul shame it is for us, thus to offend against this majesty, which we have found so merciful and gracious, especially by this sin, which as it is unto him most odious, in that it robbeth him of his glory, which is most dear unto him; so it bringeth no appearance of good unto us; for whereas other sins have their several baits to allure us, some the bait of profit, some of honour, some of pleasure; this sin of vain swearing is destitute of them all, for vain oaths are in vain, and bring no profit but loss, even the loss of God's favour, of a good conscience, the assurance of salvation, and of our credit and reputation amongst the faithful, nor any pleasure and delight, unless a man should (like the devil himself) take a hellish pleasure in acting sin & despighting God; but contrariwise horror of mind, and the torments of an evil conscience, nor any credit and esteem, but rather brand the swearer with the black mark of a profane person. Seeing then if God had required a great matter at our hands, we should have been ready in regard of his boundless and endless mercies to have done it: how much more should we for his sake, forsake and detest this sin of vain swearing, which hath in it not so much as any respect of the least worldly benefit? He hath bestowed upon us whatsoever good things we enjoy, and will we not at his request part with this sin, which is not only unprofitable, but hurtful? He is so bounteous that he hath not spared to give unto us his only begotten and dearly beloved son, in whom he was delighted and well pleased, and that to the death even the bitter and cursed death of the cross: and shall we be so wickedly ungrateful, that we will not at his suit, part with a sin, which hath in it no respect of good, pleasure, profit, or credit, and contrariwise is hurtful and pernicious both to our bodies and souls? If Gods infinite love, mercy, and innumerable benefits should so work upon our hearts and consciences, that the strongest inducements, and most alluring baits should not move and entice to commit any sin willingly and against our knowledge, than shame, confusion, and utter destruction justly attend those who either through wantonness, or maliciousness, fall into this sin, having no reason in respect of pleasure, profit, or credit to persuade them thereunto: according to the prayer of the Psalmist, 
Psal. 25.3.  Psal, 25.3. Let them be confounded that transgress without a cause.  
But if God's mercies will not mollify our flinty hearts, 
§ Sect. 10.  yet let his judgements denounced against profane swearers, 
9 God's judgements should restrain us from this sin of vain swearing.  bruise and batter them in pieces. For in this life the Lord hath threatened against wicked swearers a whole volume of his curses, Zach. 5.3. Which are said to be registered in a book, to show unto us, that seeing they are kept upon record, they shall surely be remembered; 
Zach. 5.3.  in a large volume of twenty cubits long, and ten cubits broad, to note the multitude of God's plagues which shall be inflicted upon the swearer; and in a flying book, to show the swiftness of God's vengeance against this sin, and the quick dispatch he will make in destroying of them, though they be scattered far and wide upon the face of the earth. So he threateneth, Deut. 28.58. 
Deut. 28.  that those who will not fear this glorious and fearful name, The Lord our God, shall be punished with wonderful plagues, both in themselves and in their posterity, great in quantity, grievous and sore in quality, and in respect of time, of long continuance. To the same purpose the son of Syrach saith, that a man which useth much swearing shall be filled with wickedness, and the plague shall never go 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 weal or woe, but they shall find it far otherwise; for they who in their ordinary communication, in stead of yea yea, nay nay, use vain swearing and bloody oaths, 
jam. 5.12.  shall fall (as the Apostle telleth us) into eternal condemnation, and as they have blasphemed God in earth, so they shall continue their wicked blasphemies in hell torments with the damned spirits; as they have dishonoured God, by abusing and profaning his holy name in their accursed oaths, so the Lord will glorify it again in their fearful and eternal punishments.  
And these are the reasons which may move us to hate and avoid this sin in ourselves; 
§. Sect. 11. We must not only reform ourselves, but those who are under our government.  the which may be also effectual to make all men careful in reforming this vice in those that belong unto them, and are under their government, especially Magistrates in the common wealth, and householders in the family. And the rather, let all in authority be persuaded hereunto; first, because where one is tainted with this leprosy, if separation be not made, he will likewise infect those that are about him. As therefore Magistrates and householders in the time of common sickness are very careful to stay the infection, by keeping the sick from the whole: so the like or much greater care must be had in keeping these who are infected with this contagious sin of vain swearing, from those who are not yet tainted, either till they be reform and cured, or if they be uncurable, by banishing them out of the common wealth, and excluding them out of the family; or at least by inflicting upon the offenders such severe punishments as may utterly discountenance this sin, and discourage and deter others from following their lewd example.  
Secondly, 
§ Sect. 12. The impunity of one sinner bringeth Gods judgements upon the whole family.  because where any one enormous sin reigneth in any member of a society, which is not suppressed and reform, or at least corrected and sharply punished, that sin will bring God's vengeance and fearful judgements, not only upon the offender, but also upon the whole body of that society. For in respect of that near communion which is between the divers members of the same body politic; it cometh to pass oftentimes that both their prosperity, and adversity, benefits, and punishments are communicated. So that as for the sakes of some few godly men, the whole society fareth the better; so for the sins of some few, which are either defended, winked at, or not punished; Gods temporary judgements are inflicted upon the whole body, whether it be a private family, or the whole common wealth. Of the former we have an example in Elies' house, ruined and subverted through the uncorrected fins of Hophni and Phinees; 
1. Sam. 3.13.  of the latter, in the Beniamites, whose whole tribe was near rooted out for not punishing the abominable filthiness of the inhabitants of Gibeah: 
jud. 19 and 20. Ios. 7.  and in the Israelites, who for the sin of Achan, fell before their enemies. If then we would not have God's curse light upon the whole common wealth, or family, let the blasphemous swearer be reform, or banished, or at least by some other means severely punished; for he that having power and authority given him of God to punish a sin, doth wink at it, becometh an accessary in the fault, and shall be a partner in the punishment.   

CHAP. VI Excuses alleged for vain swearing taken away.  
ANd thus have I set down such reasons and arguments, as may persuade those who have any spark of grace, to leave this vain sin, and those also who are in authority to punish severely such as are graceless and incorrigible. Now in the next place I will take away those excuses no less vain than common, which are objected either in the defence or excuse of this sin. 
§. Sect. 1. Their reasons who defend their swearing. answered.  For some there are who by long custom being hardened in this sin, are grown to that height of impudency, that they dare not only excuse their vain swearing as venial, but also defend it as commendable; and to that high degree of impiety, that they audaciously presume to turn the point of Gods own weapon against himself, and to use the sword of the Spirit the word of God, as their instrument to wound Gods glorious name, and as it were to stab our Saviour Christ, by making way for their hellish blasphemies. Doth not (say they) the Lord himself enjoin swearing as a part of his worship and service? 
Deut. 6.13.  and doth not the Psalmist tell us, 
Psal. 63.11.  that all who swear by the Lord shall rejoice before him? the more therefore we swear, the better service we do unto God, and the greater cause of true rejoicing we procure unto ourselves. To this I answer, that if they would examine themselves aright, their own consciences would tell them, that in their vain swearing they do not propound unto themselves, as their ends, God's glory, and their spiritual rejoicing, but rather swear to despite God in their rage, when they cannot have their will; or in a bravery to grace themselves with this hellish ornament. And therefore when by these ends they defend their swearing, they do but play the graceless hypocrites, covering their foul sin under this fair vizard. But though we leave the ransacking of their hearts unto the Lord who is the only searcher of them, and take their reasons as they propound them, yet will they make little for their vain swearing, but rather much against it. For as when the Lord enjoineth his true worship, he doth not thereby approve of all manner of worship which is done unto him, but only that which himself prescribeth; yea rather thereby forbiddeth and condemneth all human inventions, will-worship, and superstitious means of his service, and restraineth us both for the matter and manner unto his revealed will: so when the Lord commandeth and commendeth unto us a lawful oath, that hereby his name may be glorified, the truth cleared and defended, and we discerned from Heathens, Pagans, and all manner of idolaters; he doth not approve of vain swearing, for in his law he hath absolutely condemned this taking of his name in vain, but that we swear in that manner which he hath prescribed, in truth, righteousness, and judgement: that is, for confirming of a necessary truth, which can by no other lawful means be cleared, and not upon every vain and trifling occasion; with fear and reverence of God's Majesty, as being in his presence, and not in a swaggering humour, impiously and irreligiously aiming in our oaths neither at God's glory, nor the good of men.  
Others there are who are not come to that audacious impudency, to defend their vain swearing as lawful, 
§. Sect. 2. The excuse of vain swearing by custom taken away.  and yet nevertheless if they be taxed and reproved for it, will not stick to pretend many excuses, why either they cannot or will not leave it. Some allege for their excuse, that they have been enured to such a naughty custom of swearing, that howsoever they disallow it in themselves, yet they fall into it at unawares, and can by no means give it over. But did they ever indeed condemn it as a sin, and themselves for falling into it? Were they ever seriously and sound grieved at their hearts, because thereby they have displeased and dishonoured God? Do they loath and hate this wicked custom, and earnestly labour to wean themselves from it? Alas their consciences tell them that they do nothing less; but either that they carelessly neglect to set a watch before their lips that they may not thus offend, or that what show soever they make to the contrary, they like and love their sin, and take a pride in using of it. Whereof it must needs follow, that howsoever these men please themselves, as though all were well, and have put their secure consciences to silence by this vain excuse, yet in truth their estate is most wretched, seeing they are content to live in a known sin without repentance, which, if it be final, will enter them into the certain possession of eternal death. Yea but many of them will say, that they repent of their sin, for after they have vainly sworn they smite themselves on the breast, and ask God forgiveness. O blindness to be pitied if it were not wilfully affected! Is this the mends which thou makest, in hypocritical manner to smite thy breast, for piercing of thy Saviour? Is this a prayer acceptable unto God, or like to return with fruit into thy bosom, when thou askest forgiveness with a purpose still to offend, and desirest his pardon, as a privilege, by virtue whereof thou mayst securely go forward in thy sin? Is this the repentance which God requireth to smite the breast, and to ask forgiveness with feigned lips? when as in the mean time the heart is not smitten at all with bitter grief, nor earnestly resolved in a true hatred to leave this sin so vain, and so unprofitable? If for every oath these swearers should sustain the least worldly loss, or endure the least bodily punishment, even the loss of a groat, or the smart of a philip, it would soon reclaim them from their evil custom; and yet so basely do they esteem the salvation of their souls, so little do they fear the hellish torments, so slenderly do they regard the Lords commandment, and so mean a respect they have of his Majesty either to love, or fear him, that they cannot find in their hearts to wean themselves from this wicked custom of vain swearing, which bringeth unto them no benefit, no not so much as any worldly profit or advantage. Say therefore no more that it is an unresistible custom, but rather thy carnal profaneness, and utter contempt of God, which continueth thee in this sin. Neither allege any longer this vain excuse, which doth but proclaim thy folly and aggravate thy fault; making it questionable whether thy sottishness or impiety exceed one the other. For, may not any other sinner after the same manner plead possession of their sin as well as thou? may not the murderer say, I cannot leave murdering of my neighbour, because I have been so often fleshed by killing and slaying? may not the adulterer with as good reason and more necessity, excuse his adulteries, because by long custom he hath gotten such an habit of whoredom, that he cannot leave it? may not a thief when he is arraigned before a judge as well excuse his theft, by alleging that he hath so long continued in his rapine and robbery, that he hath no power to reclaim himself from stealing? Now if in these cases every one would condemn such excuses as ridiculous, and the excusers as outrageously impious; because customable living in sin exceedingly aggravateth the wickedness of the sinner; then why should we not condemn this excuse of swearers of like folly and impiety, when as being reproved for swearing at some times, they plead for themselves, that it is their ordinary custom, and therefore they cannot leave it. For if it be a sin to swear once or twice, then is it out of measure sinful, to make an ordinary practice of it, and so to bring upon ourselves an habit of swearing.  
Others excuse themselves, 
§. Sect. 3. Their excuse taken away which say they think no harm  that though they swear, yet they think no harm, and therefore they hope God will have them excused. To these I answer with our Saviour, that out of the abundance of the heart the mouth speaketh: and therefore if the words be profane, we may safely conclude, that the heart also is polluted. 
Mat. 12.34.35.  If the heart were a good treasury, they would, as Christ saith, bring out of it good things, even such pure golden speeches as would endure the touch and trial of God's word; and not vent forth nothing else but dross and filth. If piety and the true fear of God were rooted in their hearts, they would not from these good trees bring forth such evil fruits; 
Mat 7.16.20. jam. 3.10.11.  if they were pure fountains seasoned with God's grace, they would never send forth such bitter and polluted streams, neither would they blaspheme God with their mouth, if they blessed him in their hearts. In a word, if they had any dram of true religion seated in the heart, it would bridle the tongue, and restrain it from vain swearing: for what sin will a man leave for God's sake, if he will not leave this which is every way unprofitable, and many ways hurtful? And therefore we may conclude, with the Apostle, that if any man amongst us seemeth religious, and refraineth not his tongue, he deceiveth his own heart, and his religion is vain. jam. 1.26. 
jam. 1.26.  Neither let them think that howsoever they excuse themselves, God will have them excused; seeing he hath plainly told them, that they shall give an account for every idle word, and therefore much more for vain and impious oaths; and that when he cometh to judge, he will pass the sentence, not according to our secret thoughts, but according to our words and works. Matth. 
Matt. 12.37.  12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned. Neither let them suppose that this excuse which would seem frivolous and foolish to a mortal man, will go for currant before the most wise and just judge of heaven and earth. Now what Prince, hearing himself abused to his face by the reproachful words of his base subject, would admit of such an excuse, that whatsoever he spoke with his mouth, yet he thought no ill in heart; and will not, think we, the Lord be as jealous of his glory, which is most dear unto him, as an earthly King? or will he in his justice acquit such offenders upon such frivolous and vain pretences?  
Others shroud their sin under the example of the multitude, 
§. Sect. 4. Their excuse answered who pretend the example of the multitude.  alleging that it is the common custom of all, some few only excepted, who are but too scrupulous about every trifle. But let such know, that after this manner they may excuse and countenance any manner of wickedness, seeing no custom is more common then to live in sin. Let them remember that God hath forbidden us to follow the example of a multitude in that which is evil; 
Exod. 23.2.  or to fashion ourselves according to the world, whereof we are but pilgrims, if at least we be inhabitants of the heavenly jerusalem; that Christ hath chosen us out of the world, not that we should still embrace the impious practices of wicked worldlings, but that becoming his Disciples, we should follow his word and holy example, as our only guides. Let them consider, that common use of committing sin doth not excuse, but much aggravate it in God's sight, and that it doth more inflame his wrath, and increase the punishment, when as men combine themselves to work wickedness. Finally, let them call to mind, that it is the narrow path and strait gate leading to eternal life, 
Matth. 7.13.14.  which is least frequented, so that the Christian may go in it without crowding, though it be not large and spacious, in respect of the small number which travail this way: and contrariwise, that there is no way more commonly haunted then the broad way, which leadeth to destruction; and consequently, that we can have small comfort in having a numerous multitude to accompany us into hell.  
Others allege in their excuse, 
§. Sect. 5. Their excuse taken away, who allege that they swear nothing but the truth.  that they swear nothing but the truth, which may lawfully be confirmed with an oath. But as I have showed, God's name is profaned and abused, not only (although most grievously) when we swear that which is false, but also, when it is used upon every trifling occasion, to confirm an unnecessary truth, which either is not worth proving, or may be demonstrated by other arguments; or without that reverend and religious respect of his glorious Majesty which he requireth.  
Yea, 
§. Sect. 6. Their excuse answered, who pretend that they swear by small oaths.  but will some say, I avoid this danger, seeing my custom is not to swear by God, but by slight and small oaths, as by my faith, troth, by our Lady, the mass, and such like: and therefore I am to be excused, because I do not take the name of God in vain. To this I have already answered, whereas I proved that the Lord requireth that we should swear by his name only: to which I may add, that our Saviour hath directly forbidden such kind of oaths, and hath enjoined us in our ordinary communication, 
Matth. 5.34.  to use only, yea yea, nay nay; telling us that whatsoever is more, cometh of evil. Though therefore it be not so heinous a sin, as that horrible abusing of God's holy name, yet it is a sin, seeing Christ himself hath forbidden and condemned it; and therefore not to be entertained, and much less excused or defended by any Christian. For we should think no sin so small that we may willingly commit it, seeing the least sin meriteth the wages of eternal death, and can no otherwise be expiated and done away, but by the inestimable price of Christ's precious blood; or if we do, let us assure ourselves it shall not be small unto us; for the least sin in it own nature is heinous and unpardonable, so long as it is willingly committed, and excused or defended.  
Lastly, 
§. Sect. 7. Their excuse answered, who allege others incredulity.  they excuse themselves by alleging the incredulity and suspicion of others, which is such, that unless they swear they cannot be credited and believed. But unto this I answer, that the best way to have our words credited, is not to confirm every thing we speak with an oath, for so our oaths becoming common and ordinary, will be as little respected as a simple affirmation; nay in truth they will deserve less credit: for it is to be thought that he who maketh no conscience of transgressing one commandment, will not make much more conscience of transgressing another; he that sticketh not to use deieration and vain swearing, will not stick at perjury and forswearing; or if he do, it is not because he wanteth an heart to do it, but rather some strong inducement to persuade him. But the best way to have our speeches credited, is to accustom our tongues to speak the truth, and to be of an upright, just, and unblamable life and conversation; and so shall our word be more regarded than another's oath; for it is not the oath that giveth credit and authority to a man, but a man to his oath; and if in our whole course and carriage we clearly show, that we make more conscience of lying, than another of perjury, his oath will not be so much credited, as our bare promise or assertion. Whereby it appeareth that ordinary swearing is either needless or bootless. For if a man be of an holy and religious conversation, there will be no use of it, unless it be in weighty causes, wherein an oath is lawful; because his word will carry with it sufficient credit: and contrariwise, if he be known to have accustomed himself to lying, dissembling, and false dealing, his swearing will not profit him, seeing his unconscionable falsehood, doth take away all credit and authority from his oath.  
But let it be supposed, that though we are just and faithful, 
§. Sect. 8.  we cannot be credited, unless we swear; yet this giveth us no dispensation for oaths in light or needless occasions, seeing we are rather to obey our Saviour jesus Christ's commandment, who hath forbidden us to swear in our ordinary communication, then by vain swearing to gain credit to our speeches, or to satisfy such suspicious and incredulous persons, who will not believe us without an oath. For hereby we shall approve our obedience to God, by making conscience of transgressing his law; whereas they by suspecting our word without cause, do hereby but proclaim their own practice of lying and falsehood; for who is more ready to suspect unknown evil in another, than he who is guilty to himself of his own naughtiness?   

CHAP. VII. Of the means to wean us from vain and customable swearing.  
ANd so much for answer unto such excuses as are usually alleged for customable swearing. Now to the end that all those who are moved with that which hath been said, to a holy resolution of forsaking this wicked practice, may the better be enabled to attain unto their desire, I will briefly for a conclusion set down the means, by the careful use whereof we may break off this wicked custom of vain swearing. And first, as in the curing of bodily diseases, the best course is to take away the causes thereof; so if we would have our souls cured of this sinful sickness of vain swearing, 
§. Sect. 1. 1. We must shun impatiency and furious anger.  we must endeavour to remove the causes from which it chief ariseth. And these are principally four; the first is impatiency & furious anger, which being a short madness, maketh us to forget for the time, not only all humanity towards men, but all duty and respect which we own unto God, and in barbarous and despiteful manner, to load his holy name with blasphemies, as though he were the only cause of our discontentment, either by inflicting or not averting the evils which vex and grieve us. For the purging away of which frantic humours, I refer the reader to the perusing and use of those spiritual receipts which I have prescribed for these impatient patients, in my treatise of Anger.  
The second cause of vain swearing to be removed, 
§. Sect. 2. The second cause of vain swearing to be removed, is pride and vain glory.  is pride, and vain glory, which maketh men to undervalue their oaths, lest they themselves should be undervalued, for therefore they swear in their ordinary communication, either he cause they would appear gallants, full of spirit and valour, and gain the reputation of Gentlemen and men of worth; or because they would have every word which cometh out of their mouth respected, and believed as an oracle of infallible truth.  
The third cause of vain swearing, is greedy covetousness; 
§. Sect. 3. The third cause, greedy covetousness.  for when as men have resolved with themselves, that they will be rich, they dare not depend upon God in the use of lawful means, 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 ordinary trading, buying and selling, that thereby gaining credit unto themselves, they may either buy, or put off their wares at a better rate. Those therefore who would avoid vain swearing, they must first remove this special cause thereof, greedy avarice, and learn to rest and depend upon the providence of God, whose blessing alone maketh rich; and giveth unto men being enriched the comfortable fruition of that which they do possess.  
The fourth cause of vain swearing is external, namely, 
§. Sect. 4. The fourth cause of vain swearing, others incredulity.  the suspicion and incredulity of others, who will not believe a bare assertion or promise, unless it be confirmed with an oath: for the removing whereof we are to observe the Apostles practise, endeavouring to have alway a clear conscience, not only towards Gods but also towards men. 
Act. 24.16.  For if we walk unblamably in our lives and conversation, if we so highly value truth that we will sell it at no rate, if we keep touch and observe our promises, not only when they are advantageable, but also when they be to our own hindrance, our word even in weighty businesses will be credited, and need no superior testimony or confirmation.  
The second means to avoid vain swearing, 
§. Sect. 5. The second means to avoid vain swearing, is to keep a watch before our lips.  is with David to set a narrow watch before our lips, that we may not thus offend with our tongues; and to bridle and curb in this unruly evil with the bit of God's fear, that it burst not out into vain oaths; which otherwise will run at random and fall into this vice even before we be aware. And if long custom hath so confirmed it in us that we have no hope to break it off at once, 
Psal 39.1. jam. 1.26. We must break off custom with custom.  let us labour at least to bring it into a consumption, and by an antidote of a contrary custom, to disinure our tongues from the use thereof. Let us resolve whatsoever occasion be offered, to keep such a strait watch over our tongue, that we will not swear for the space of a whole day; and when we have thus far prevailed over ourselves, let us take a longer time; and so taking as it were a truce with God's glorious name from time to time, binding ourselves in the mean while that we will not offer against it any abuse or violence, it will in a small space grow unto a firm and inviolable peace; and vain oaths which were as familiar as our ordinary speech, will stick in our teeth like an unknown language, and become of near acquaintance, which would usually rush in without bidding, mere strangers which will not come within the door of our lips, unless upon extraordinary occasion they be invited.  
The third means to avoid vain swearing, 
§ Sect. 6. The 3. means is to be sparing in the use of asseverations.  is to be sparing in the use of earnest asseverations and protestations; for these are as it were the outward and next adjoining fences, the use whereof is to preserve Gods glorious name from being profaned and trampled upon by common use; and therefore so long as we sparingly and reverently approach unto them, we will be much more respective in using the name of God by an oath; whereas if we usually leap over the fence, and by profane and common use tread it down and trample it under foot, than the fence being taken away, the holy name of God himself lieth open to be profaned by vain swearing. Asseverations are as it were the bank and brink of the water, and vain swearing like a deep mischievous pit fit to swallow and drown us if we fall into it. So long therefore as we walk aloof, and do not approach the bank but upon weighty occasion, and with great care and circumspection, we keep ourselves out of all danger; but if we be still leaping upon the bank, and carelessly dancing upon the very brinck, it is a thousand to one we shall slip in and perish, unless we rise again and recover ourselves by true repentance. Again, if it be observed that we are sparing in the use of these asseverations, unless it be in weighty affairs and with great reverence and respect, then will it gain unto them such authority, that we shall never be urged by swearing to confirm our speeches; every one being ready more to esteem and credit our honest protestation, than the deep oaths of those who accustom their tongues to vain swearing.  
The fourth means to avoid this sin of vain swearing, 
§ Sect. 7. The fourth means is to avoid the company of vain swearers.  is to shun the company of such as much use it; because our corrupt nature is easily infected, if we do but breath in the contagious air of sin. And as civil men living amongst a barbarous people, quickly lose the purity of their own language, and have their speech corrupted with the barbarisms that are daily sounding in their ears; so if being religious we haunt the company of these cursed Edomites, who enure their tongues to blasphemous swearing, we shall soon forget to speak the pure language of holy Chanaan, and corrupt our speech with vain and wicked oaths. And therefore let no man presume upon his own strength, and flatter himself with a vain conceit, that he so abhorreth this customable swearing, that he is in no danger of being corrupted with it, though he frequent such lewd company. For there is little hope we shall long firmly stand in such slippery places: first, because it is just with God to withdraw his assisting grace from those, who tempt him with their presumption, and that they who so love temptations that they wilfully run into them, should also fall and be overcome in the day of trial. Secondly, because by reason of our corruption, we are prone to fall into any sin; for the seeds of all evil remaining in us, will, when they seem dead and rotten, revive and sprout up again, when as they are, as it were watered and cherished, with the wicked examples and encouragements of profane companions. And the tinder of our corruption is easily set on fire with the touch of the least spark of an evil precedent, if it be not extinguished by God's Spirit. And lastly, because such company will even compel us, with a kind of urgent necessity, to follow their own practice, by denying to give credit unto our words, unless an oath be added for confirmation; for they who accustom their tongues to vain swearing, will hardly believe another man without an oath.  
The fifth means to make us leave this sin of vain swearing, 
§. Sect. 8. The fift means is to meditate on those judgements which are inflicted on vain swearers.  is often to meditate upon those fearful judgements, and punishments, which are by the Lord threatened and inflicted upon impious swearers and blasphemers, both in this life and the life to come. For generally they lie open to all Gods heavy curses and maledictions, the fire of God's wrath shall consume their houses, 
Zach. 5.3.  and the Lord will punish them not with ordinary punishments, but will make their plagues wonderful, 
Deut. 28.58.  not only in themselves, but also in their posterity. Manifold experience whereof we have in the examples both of former times, and of our own days, if we would but observe the execution of these heavy judgements, upon these impious blasphemers; some dying with outrageous burning in their mouths, as though the flames of hell were there already kindled; others with swollen tongues, distorted mouths, and hellish blackness, God showing the foulness of their sin by the ugly deformity of their punishment. Others who had enured their tongues to swear by the blood and wounds of Christ, at their death in fearful manner have had unstanchable issues of blood over all their bodies. Others have died uttering horrible blasphemies with their last breath, and so have been apprehended by the judge, as it were, with their theft about them, and summoned before his judgement seat, whilst they were executing the very act of treason against God's glorious Majesty. And for conclusion, at the day of judgement, when as they shall be arraigned before his tribunal seat, and there indicted for their manifold abusing of his glorious name; the Lord hath said that he will not hold them guiltless, but they shall for ever bear their fearful condemnation. What folly therefore is it, yea what more than frantic madness, for a man to hazard his body and soul, which are of more worth unto him, than ten thousand worlds, to the suffering of all these fearful punishments, both in this life and in the life to come, for a vain and unprofitable sin, which bringeth good to neither soul nor body, as before I have showed?  
The last and most effectual means which we can use to preserve us from falling into this sin, 
§. Sect. 9 The last means is fervent prayer.  is fervent and effectual prayer, wherein we are with the Prophet David instantly to desire the Lord, that seeing our negligence and carelessness is exceeding great, 
Psal. 141.3.  it would please him to keep a straight watch over us, and so to rule and overrule us with the good motions and effectual operation of his holy Spirit, that we may make precious account of his holy name, and carefully avoid the profanation thereof by vain swearing. And so our suit tending to the advancement of God's glory, and to the furthering of our own spiritual good, 
joh. 16.23. 1. joh. 3.22. Luk. 11.13.  we shall be sure to obtain our desire, if we ask in faith, and show our earnestness to obtain that we pray for, by our constant and conscionable use of those means, of which I have already spoken.   

CHAP. VIII. Of the sin of Perjury.  
ANd thus much concerning the abuse of an oath by vain swearing. 
§ Sect. 1. What perjury is.  Now we are to speak of the abuse thereof by false swearing, commonly called perjury; where first I will show what perjury is, that we may know it; and then the greatness and heinousness of this sin, that we may avoid it. For the first; Perjury is nothing else but false swearing. Or more fully, It is a known or imagined untruth, confirmed by oath, joined with deceit, which was either purposed and intended before the oath was made, or resolved on afterwards. Whereby it appeareth that two things do always concur in perjury: first the general matter thereof, which is an untruth: and secondly, the form which giveth being unto it, namely, a false oath, made with purposed and affected deceit, or resolved on afterwards. Now, untruth is either logical or moral. Logical, when as we do not speak as the thing is, or when as our speech agreeth not with the thing. Moral untruth is, when as we do not speak as we think, or when as our speech agreeth not with our mind. Of the former we do not here speak; neither doth it make perjury, but only when it is joined with the second; whereas the moral untruth confirmed with an oath is perjury, although it be a logical truth. More plainly, if I swear an untruth, being persuaded that it is true, it may be my oath may justly deserve the censure of rashness or profaneness; but yet I am not perjured, because my speech agreeth with my mind, though not with the thing: neither do I swear falsely, although that which I swear be false, in that I do not swear with a mind to deceive, but being myself deceived: whereas contrariwise if I swear an untruth, knowing it to be so, yea if I swear as the truth is, being persuaded in the mean time, that it is false and untrue, 
Ream linguam facit mens rea. Plato.  I fall into the sin of perjury, because my speech and oath agree not with my mind and persuasion, though it agreeth with the thing; and the end of my oath is not to confirm the truth, but to deceive those unto whom I swear. And this kind of perjury whereby a man deceitfully sweareth that which he thinketh false to be true, is an heinous sin in God's sight, though afterwards it fall out to be indeed the truth, and as well excludeth him out of God's kingdom, as when a man sweareth that which he knoweth certainly is false, 
Psal. 24.4.  to be true, as appeareth Psal. 24.4. For if it be a grievous sin and an evident sign of an impious man, 
Psal. 12.1.2.  to speak deceitfully and with a double heart unto his neighbour; then how much more abominable is it, when as this deceit is graced and countenanced with an oath?  
Yea, 
§. Sect. 2. How our oath is to be understood, being ambiguous.  but seeing our speech is often ambiguous, admitting of a double signification, whereof it cometh to pass, that I swearing in one sense am understood in another; how is such an oath to be expounded and performed, as that I may be cleared from deceit and perjury? Some answer, that our oath must be understood in his sense and meaning unto whom it is made. But this is too strict and hard, for so a man might be perjured swearing, both according to the truth, and according to his own mind and persuasion, because he is misunderstood through the default perhaps of the other, who wanteth capacity and apprehension. What then, must it be understood in his sense and meaning that sweareth? If this should be granted, it would be as over-partiall on the other side, for so might men speak doubtfully with a purpose to misled another, and by equivocation may swear that which is true in his own meaning and intention, which is nevertheless directly false, according to his construction unto whom the oath is made: and therefore the most equal course that can be taken for the avoiding of both extremes is, that our speech which we confirm with an oath be understood most simply & plainly, according to the usual and common custom, as the most part do, and aught to understand such speeches. And if yet any doubt remain, the surest rule is, that the speech confirmed by oath, be understood according to the sense and meaning of him unto whom the oath is made, if the swearer did swear deceitfully; or if simply, plainly, and with an honest meaning, then is it to be interpreted in his own sense who took the oath.  
Where by the way we may observe, 
§. Sect. 3. Equivocations, and mental reservations, confuted.  that the doctrine and practice of the Priests and jesuits, in this, well sorteth with the rest of their wicked and abominable conceits and courses; who are not content to use, but also do approve and defend in their oaths, Equivocations, and mental reservations, of purpose used to blind and misled him unto whom they swear, that he may not come to the knowledge of the truth; and that in such gross manner, that oftentimes there is a flat contrariety between their mind and their words, being understood according to common custom, and as they themselves desire, that the party who taketh their oath should conceive of them. But whatsoever flowrishes they make to hide their impiety, yet this their doctrine and practice is wicked and abominable, and their oaths no better than perjury, and that in the most impious kind, in God's sight; seeing unto their perjury, is joined devilish deceit, which even in the judgement and practife of the Heathens was condemned and abhorred; for their usual form of swearing was, Ex animi mei sententia iuro, I swear according to the true meaning of my heart; and they detested as impious and atheistical that speech, 
Cic. de Legib.  iuravi linguâ, mentem iniuratam gero; I have sworn with my tongue, but not with my mind. And yet the admired jesuits, who could find no name fit to express the holiness of their order, but the sacred name of jesus, being in this, as in many other things, much more wicked than the Heathens, commonly use, and stiffly defend this perjurious practice of false and deceitful swearing.  
But let all who profess the name of Christ, 
§. Sect. 4. The evils which accompany equivocations.  and desire to approve their profession by their practice, hate and abhor this gross impiety, and hellish monster, compounded of perjury, deceit, and treachery, which together with those filthy locusts, 
Apoc. 9.3.  the Priests, and jesuits, hath ascended out of the bottomless pit, to annoy and hurt the inhabitants of the earth. And to this end let them know; first, that these equivocations, & mental reservations, being admitted in oaths, do overthrow all truth, when as every man may coin a meaning of his oath unto himself, according to the stamp of his profit or conveniency, 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 another's oath, if he knew that it were to be construed according to his secret meaning, of which he is always ignorant, and oft times hath just cause to surmise his false meaning, and to have him in jealousy and suspicion of deceit and double dealing? Lastly, they show themselves to be no heirs of God's Kingdom, nor to have any title or interest in the joys of heaven; for if they only shall dwell in Gods holy mountain, 
Psal. 15.2.  who speak the truth from their heart, then what shall become of them who not only speak deceitfully and with a double heart, but also confirm such deceitful speeches with an oath, yea and which is more (not like Peter who fell into this sin of perjury and repent of it, but) like it, and live in it, approve and defend it.   

CHAP. IX. Of the divers kinds of Perjury.  
ANd thus much generally concerning Perjury. 
§. Sect. 1.  In the next place we are to speak of the kinds thereof, the which may be distinguished according to the several kinds of a lawful oath; for as a true and lawful oath is either assertory, which is the affirmation and confirmation of the truth, concerning that which is past, or present, by an oath; or else promissory, whereby we bind ourselves by oath to perform our promise concerning things to come: so likewise, perjury is either assertory, or promissory.  
assertory perjury is, whereby we swear that to be true, 
Of assertory perjury.  which we either know or think to be false; or contrariwise, that to be false, which we either know or think to be true. So that there are two special kinds of this perjury; the first, when as we confirm by oath that which we know certainly to be false; the other, when as we swear that to be true, which we think is false, though afterwards it may fall out to be true. For though the thing be true, yet he who taketh the oath sweareth falsely, because his speech agreeth not with his mind, and his scope is to deceive him to whom he sweareth, and consequently it is no better than plain perjury, and all one in God's sight as if the thing were false: for as the main end of a lawful and religious oath is the confirmation of truth; so the end of perjury is falsehood and deceit.  
promissory perjury is, whereby we either plainly or cunningly promise that by oath, which we intent not to perform; 
§. Sect. 2. promissory perjury, what it is.  or having at the time of the taking our oath, purposed after a lawful manner to perform it, yet through inconstancy, change our minds, and will not do it when as we may, the thing promised being both lawful and possible. Whereby it appeareth, that there are two sorts of this perjury also; first, when as we intent at the making of our oath, not to perform it, which is a horrible and high degree of wickedness, when as we call upon God by oath, not only to be a witness and judge of that we swear; but also our surety that we will keep our promise, in the mean time intending nothing less than to perform our oath. The other is, when having at the taking of our oath simply, and sincerely promised that which we purposed to perform, we afterwards unconstantly break our promise, because we either think, or find it inconvenient, howsoever the thing promised be both lawful and possible. And both these are done two ways; first plainly, when as our promises are manifest and void of all ambiguity; the other cunningly, when as of set purpose to deceive, we frame our words so ambiguously and doubtfully, that propounding them in one sense unto him who taketh our oath, we may understand them in another; and so perform our oaths not according to the outward appearance of the words, and as the other conceived of them, but according to that meaning which we have secretly framed unto ourselves: as if a Captain in war having taken many prisoners, should bind himself by oath to the enemy to deliver half the Captives, upon such a sum delivered for their ransom, and having received the price according to covenant, should in stead of half the number, as the other understood him, send half the bodies of the whole number, as in his oath he guilefully intended: or like Cleomenes, 
Plutarch in Lacon.  having made peace with a City for certain days, should assault and sack it in the night. But this cunning doth not lessen and extenuate the perjury in God's sight, but rather doth much aggravate it, seeing thereunto is added fraud and deceit.   

CHAP. X. Questions about perjury resolved.  
ANd thus have I showed what perjury is, 
§ Sect. 1. 1. Wkether all oaths are to be performed  and the divers kinds thereof. In the next place I will propound, and resolve certain questions about the performance of our oath; which being explained and understood, will make us better discern what we are to esteem perjury, that we may avoid it. And first, it may be demanded, whether we are bound in conscience to perform all our oaths, and if we do not, 
2. What oaths bind the conscience.  whether we commit this sin of perjury. I answer, that our oath always binds us to performance, if the things which we swear be absolutely, and in respect of us who take the oath, lawful, so that with a good conscience, enlightened by God's word, we may do them; and withal, if that they be possible, and in our power, so that we can do them; and if we do not perform such an oath we are perjured, 
jer. 4.2.  and fearfully transgress the commandment of God. For as the Lord requireth that we swear when occasion serveth in truth, justice, and judgement; 
Num. 30.3.  so also that having sworn, we perform our oath. So Num. 30.3. Whosoever sweareth an oath to bind himself by a bond, he shall not break his promise, 
Mat. 23.23.  but shall do according to all that proceedeth out of his mouth. And our Saviour Christ reckoneth this fidelity in performing our oaths, among the weighty matters of the law, yea even the Scribes and pharisees, though otherwise very corrupt in their doctrine, yet taught this truth out of God's law: Thou shalt not forswear thyself, 
Matth. 5.33  but shalt perform thy oaths unto the Lord, Matth. 5.33. And this is made a true sign of one who is a sound member of the militant Church, and an assured heir of the Kingdom of glory, when as he abhors deceitful swearing, 
Psal. 15 4.  and performeth those oaths which are made to his own hindrance. Psal. 15.4.  
But if the things which by oath we promise, be unlawful or impossible, than such oaths do not bind the conscience, but are presently void, as soon as the unlawfulness or impossibility appeareth. 
Jsidorus.  For an oath ought not to be the bond of iniquity; and those oaths are laudably broken, which are unlawfully made; neither can they tie us unto impossibilities, because the things so promised are out of our power to perform them. But that we may speak of them more distinctly, an oath is unlawful, first, when as we swear to perform such things, as are repugnant and contrary to the law and revealed will of God; and therefore is not to be observed: first, because by such an oath we make the Lord to confirm our testimony against himself, and to be our surety for the performance of that, which is wicked and odious in his sight. Secondly, because these oaths made unto men, infringe and disannul our oath which we have formerly made unto God in baptism, whereby we have bound ourselves to yield absolute obedience unto Gods revealed will. Now this ought not to be, both because our first oath must stand, as having already bound our conscience to performance, and therefore may not be frustrated and made void with a latter; and also because an oath made unto God, must be preferred before an oath made unto men; in that he is our supreme judge, and sovereign Lord, unto whom we own ourselves, our obedience and fealty, and all that belongeth unto us. Even as an after oath made to a rebel, enemy, or stranger, cannot disannul our former oath, whereby we have obliged ourselves to yield obedience to our lawful Prince.  
Now an oath is unlawful and wicked in this regard, 
§. Sect. 3. Valawsulnes of an oath is either apparent, or discerned by the event.  either in present appearance when it is made, or in the proof and event. Of the former we have an example in jesabel, swearing the death of innocent Elias; and in the jews, who bond themselves by oath to slay Paul. And such is the oath of our Popish fugitives, 
1. King. 19.2. Act. 23.  who thereby bind themselves to be the vassals of Antichrist, denying their due allegiance and obedience to their lawful Soucraigne; which is expressly contrary 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 oaths are heinously wicked when they are first made. For if knowing them at the time of their taking of them to be wicked and unlawful, they do not at all intent to observe them, they sin grievously against God by swearing falsely; their speech not agreeing with their mind, and by profaning his holy name in calling him as a witness to confirm their untruth, and as a patron of their falsehood. They sin against their neighbour in abusing him with a deceit of highest nature, namely, under the religious show of an oath. And finally, they sin most fearfully against their own souls, by their desperate tempting of God, provoking God's justice, truth, power, and terrible vengeance against themselves, for their known wickedness, and perfidious treachery and perjury. On the other side, if knowing their oath to be wicked, they have a purpose to perform it, than also they sin against God, in making him not only a judge and witness, but also a surety that they will perform wicked actions, which he abhorreth; and against their own soul's likewife, in that they bind themselves unto evil with an oath, and as though they were not prone enough of their own accord to fall into wickedness, they bring upon them a necessity of sinning, and confirm themselves in evil with the strong obligation of an oath.  
Secondly, an oath is unlawful and wicked in the proof and event, when as there lieth lurking in it some concealed wickedness, which he that sweareth doth not discern. And this is of two kinds: first, when as the evil of the oath is really contained in the thing promised, which is not discovered at the taking of the oath, but afterwards appeareth in the event. Secondly, when as the thing which we by oath promise, is in it own nature good or indifferent, but afterwards degenerateth and becometh evil by accident. Of the former we have an example in Herod, 
Mar. 6.  who by his rash oath swore, though unwittingly, the death of john the Baptist; and in those who in our own time swear themselves unto Monkish cloisters in their superstitious devotion and blind zeal: of the other, in those who by oath vow virginity and single life, the which course of life might be lawful or indifferent at the time when they took their oath, they having present continency; but afterwards becometh wicked and unlawful, when as burning in lust they bind themselves to lead a single life still, and disavow marriage which is the ordinance of God, and the means ordained by him to keep and preserve their vessels in purity and holiness.  
And this is the first kind of unlawful oaths, 
§. Sect. 4. How an oath is unlawful in respect of the party who sweareth.  which containing wickedness in themselves bind not to performance. The second is, when as the oath is unlawful in respect of the party, who taketh it. As for example, when he that sweareth wanteth discretion, and the use of natural reason, as children, fools or mad men: or when those who being under tuition and government, bind themselves by oath to do a thing against the will and liking of their superiors and governors. As when a child sweareth to match himself in marriage against his parents will, whilst he is under their government; or swears himself into a Monkish cloister, they disavowing his course. For if vows and religious oaths made unto God, for the performance of some external duties, do not bind the conscience, but may be lawfully disannulled by superiors and governors, 
Numb. 30.4.6.30.  as appeareth Num. 30.4.6. then much more may such oaths as are made unto men be lawfully broken, when as they are unlawfully made.  
And these are the oaths which being unlawful do not bind the conscience, 
§. Sect. 5. Unlawful oaths are to be broken.  but may lawfully be broken, either presently when as they contain in them apparent evil at the first view, or as soon as the unlawfulness of them is discovered, which for a time hath been hidden from us. Yea we not only may, as being permitted, but aught, as being required, break all such oaths, as bind us to that which is wicked and unlawful. According to that: 
Jsidorus.  In malis promissis rescind fidem, in turpi voto muta decretum: In evil promises keep not fidelity; in a dishonest vow change thy purpose: for such oaths as are unlawful are laudably broken, but damnably observed. And the reason is apparent, because by keeping them we shall but add sin unto sin; unto wicked swearing more wicked performance. Let us therefore carefully take heed, that we do not by oath promise any thing which is evil; for if the evil be known and apparent, it is horrible wickedness to draw God into the association of our impiety, by calling him to be our witness and surety; if it be not apparent, it is profane rashness; for before we swear, we ought to be assured of the lawfulness of our oath. But if through infirmity or corruption, we have fallen into this sin, let us heartily repent for that which is past, and not continue in it by adding unto unlawful swearing, unlawful performance; following herein the example of David, 
1. Sam. 25.  who reversed his sinful oath when by Abigail he was convinced of the unlawfulness thereof.  
And thus have I showed that unlawful oaths do not bind the conscience. 
§. Sect. 6. Oaths containing impossibilities do not bind the conscience.  The like may be said of those oaths which contain in them an impossibility of performance, as when we promise that which we have no possible means to do and perform, it being far above our ability and power. Yea but will some say, we promise in baptism by oath, 
Of our oath in Baptism.  that we will perform obedience unto God's law, the which is impossible for us to perform; and therefore, either that oath is vain, and needless, or else we may lawfully swear unto impossibilities. I answer, that in baptism, which is the Sacrament of the new covenant of grace, we do not promise exact performance of the Law, but evangelical obedience, that we will heartily desire, and earnestly endeavour with all our power, to yield that obedience which the law requireth; and that in uprightness of our hearts, we will strive and labour to walk in the way of God's commandments; the which vow and promise every Christian performeth, according to that measure of grace which he hath received. And howsoever it is not at all in our power to yield this evangelical obedience, yet this impossibility maketh not our oath unlawful, seeing the Lord himself requireth this oath of us, when we make the new covenant of grace, containing a mutual stipulation between God & us; 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 far short of that exact obedience which his law requireth, if we labouring under the heavy burden of our sins, do strive to shake them off by true repentance, and faith in Christ. In which gracious promise of God we resting and trusting, do promise, not rashly and unadvisedly, but in the assurance of faith, that which being impossible unto us, is made possible by Gods promised grace, and the assistance of his holy spirit: and therefore our oath in Baptism maketh nothing for the defence of those, who not required by God, nor having any promise of his assistance to enable them to perform, do rashly and upon their own accord, promise impossibilities, in which number are they, who vow single life.  
Now this oath whereby we swear unto impossibilities, 
§ Sect. 7. Of that oath whereby we swear to perform known impossibilities.  is taken two ways; first, when as at the making of the oath the impossibility of performance appeared unto us, we having no show of any possible means to make good our promise; which who so do, commit a fearful sin against God, by forswearing themselves, wittingly, and willingly; by making his glorious name become a cloak for their falsehood; by tempting his truth and power, and daring his justice to execute his vengeance; so likewise, they sin against their neighbour, by abusing and deceiving him, in that they promise that which they have no possible means to perform, and against themselves by provoking God's wrath, drawing down upon their guilty heads his fearful vengeance, and by desperate leaping into the fire of hell.  
Secondly, 
§. Sect. 8. Of impossibilities appearing in the event.  this oath is taken when the impossibility appeareth not, and that either because we do not advisedly consider of our means to perform our promise; by reason whereof we do not discern our want of power, to make good our word; or having sufficient power and means to perform our oath at the taking thereof, are afterwards disabled by some unexpected accident. As if by oath we should promise to pay at a certain time a sum of money, having so much in our own custody; and before the appointed day came, should be utterly disabled by fire, thieves, or some other casualty, so as we have no possible means to perform our promise. The former cannot be excused, as being a sin of rashness and unadvisedness (although it is much less heinous than when we swear to known impossibilities) in that before we swear, we should be assured, not only of our will, but also of our power to perform our promise. The other is much more excusable, because such oaths seem reversed by God himself, who hath taken away from us all means of performance. Howbeit, if in such cases we would be wholly acquit from all imputation of fault, we are not to swear absolutely, that we will perform our promise, seeing we have no absolute and unlimited power, but to join these conditions, If God will, if it please the Lord, if he will suffer or enable me, and such like. For if these conditions are to be expressed or understood in our ordinary promises, as the Apostle teacheth us; then much more in such promises; 
jam. 4.13.15.  as are of greatest importance, being confirmed with a religious oath.  
And thus have I showed that unlawful and impossible oaths bind not the conscience. 
§. Sect. 9 Where oaths made to our great loss and hindrance are to be performed.  Now in the third place it may be demanded, whether we are in conscience bound to perform such oaths, the performance whereof is accompanied with great loss and hindrance. The which question shall not need any large answer, seeing the holy Ghost himself maketh it a mark of the child of God, and inheritor of heaven, when as he performeth his oath unto his neighbour and changeth not, for any loss or hindrance, 
Psal. 15.4.  which doth accompany it. Though therefore we sustain never so much worldly loss and damage thereby, yet we are to perform our oaths, seeing by our perjury the glory of God would be impeached, the advancement whereof we are to prefer before all the world.  
Fourthly, 
§. Sect. 10. Whether extorted oaths are to be observed.  it is demanded whether oaths extorted from us by force and violence do bind the conscience. As for example, if falling into the hands of thieves, we be compelled upon the peril of our lives to swear unto them, that we will bring them such a sum of money, and use secrecy, not discovering them unto any, by any means. I answer, that such an oath containing nothing in it which is absolutely evil doth bind the conscience; and therefore is to be performed. Yea but this oath may seem to be unlawful, first, because we do not take it willingly, but compelled. Secondly, because the giving of money unto a thief, and keeping secrecy, doth make us accessaries to his theft, in that we help to maintain him in his ill courses, and thereby hurt the Common wealth by not discovering such a pernicious member, that he may be cut off; and also hazard other of our neighbours to fall into the like danger; and therefore the peril of our lives should not make us take such an unlawful oath; or if through infirmity we have taken it, we are not to perform it, because it doth not bind the conscience. To the former I answer, that howsoever we do not with absolute consent of will, take such an oath, yet we cannot be said to have sworn unwillingly, or against our wills; seeing we will it though not absolutely and simply, yet accidentally, and conditionally, for the safeguard of our lives, and for the avoiding of a greater evil. Even as the Merchant doth willingly cast his goods into the sea in the stormy tempest, not simply, but conditionally, to preserve the ship from a wrack, and himself from drowning. To the other I answer, that by giving his goods to a thief he doth not maintain him in his theft, nay rather being now furnished with some money to relieve his present necessity, he may the better leave his stealing, and betake himself to live by his honest labour. Or if the thief be hereby encouraged to continue in his theft, yet he that giveth him the money is not accessary to his fault, because he doth not join consent of will nor approve his thievish courses, neither yet doth intend any such thing in his gift, but only the safeguard of his life. And therefore this continuance in thieving cometh to pass, not simply through the gift of the true man, but accidentally by reason of the thieves corruption and maliciousness, who abuseth it unto sin. And whereas it is further objected, that by swearing secrecy we sin, because we hereby endamage the Common wealth, and endanger our neighbours; to this I answer, that this cometh to pass not simply, through our secrecy, 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 own corruption and maliciousness who will not give over his robbing. Again, though it be a sin simply to endamage the Commonwealth, and to expose our neighbours unto danger; yet it is no sin, when in a lesser damage is contained a greater benefit. Now by swaying secrecy we preserve our lives, who are profitable members of the Commonwealth; and it is a greater benefit to the body to preserve a sound and good member, then to cut off such a member as is unsound and rotten. If indeed the question were of treason against our Prince and country, than the objection were of force, for as much as the safeguard of the Prince and State is much more highly to be valued then the preserving of our own lives, who are but particular members and private persons; and therefore such an oath being pernicious to our country, is not to be made to escape the danger of death; or if through infirmity we should yield unto it, we ought not to perform it, seeing it being unlawful doth not bind the conscience. But to return to our former question of concealing felons, I add further that by refusing secrecy to save our lives we shall not at all benefit the Commonwealth, seeing their discovery hereby is rather hindered then furthered: for whilst we live it only standeth upon the certainty of our oath and resolution, but being killed by them, it becometh in respect of our revealing plainly impossible. And we after a sort bring upon the malefactor a kind of wilful necessity of running into a more horrible sin than he intendeth: for where as if we swear secrecy, he only falleth into the sin of theft; by denying to keep his counsel, we urge him upon the peril of his own life to commit the fearful sin of murder, and to defile himself with our innocent blood. Neither do we expose our neighbour unto the like peril, seeing by this secrecy we intent not the danger of his life but the safeguard of our own; of which if for denying secrecy we suffer ourselves to be deprived, he is never the more privileged from danger, yea rather he is in greater peril, seeing the thief who before only rob, is now also fleshed in blood. Finally, though it should be granted, that through our secrecy our neighbour by accident should be endangered, yet this doth not make our oath unlawful seeing we are to prefer the avoiding of our own certain death, before the securing of our neighbour from uncertain peril.  
The fifth question is like unto the former, 
§. Sect. 11. Whether oaths made through error do bind the conscience.  and therefore needeth no long answer, namely, whether oaths made through error, and wrested from us by deceit and fraud, do bind the conscience unto performance. I answer briefly, that they do bind us, if the things we promise by such oaths be lawful and in our power. A plain example whereof we have in the oath which josua and the Princes of Israel made unto the Gibeonites, 
jos 9.9.15.18.  to the making whereof they were drawn by their subtlety, quite against their purpose and meaning: which oath, for the reverence of God's glorious name, josua, and the Princes performed, and afterwards being violated by Saul, 
2. Sam. 21.1.8.  it was severely punished by God with a grievous famine, and the destruction of seven of saul's posterity.  
The sixth question is, 
§. Sect. 12. Whether 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 answer, that such oaths bind the swearer to performance. Concerning oaths, by the creatures it is apparent, seeing it is the question which was between Christ and the pharisees; for they held that such oaths did not bind to performance, but our Saviour affirmeth the contrary, and yieldeth this reason; because they who swear by the creatures, swear indirectly by God himself, 
Matth. 5.34.35. and 23.21. Qei super lapidem salsum jurat periurus est, etc. Non te audit lapis loquentem, sed punit Deus te fallentem. Tom. 10. serm. 28.  there remaining in them some resemblances of his power and Majesty. Heaven is his throne, the earth his footstool, jerusalem his city, the Temple his house. To the same purpose Austin saith, that he who sweareth falsely by a stone is perjured; and that howsoever that is not holy by which he sweareth, yet the Lord is holy before whom he sweareth; and therefore though the stone heareth him not speak, yet God will punish him if he do deceive. To conclude, our simple promise would bind us to performance, and therefore much more being confirmed by an oath  
The like may be said of oaths made by Idols, 
§. Sect. 13. Of oaths made by Idols and  gods.  and false gods; for howsoever it is unlawful to swear by them, yet whosoever hath sworn by them, as by true gods, he is bound to perform his promise: not for the Idols sake, but for God's 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 Turk swearing by Mahomet, is perjured, if he do not perform his oath; and so likewise the Papists, swearing by the Idol of the Mass.  
The seventh question is, whether oaths made in societies and companies, to maintain their statutes and orders, 
§. Sect. 14. Of oaths made in societies; and how far forth they bind the conscience.  do bind the conscience; and whether those who swear to such orders, are perjured if they do not observe them? To which I answer, that amongst these statutes there are some absolute, requiring simple obedience; some penal and conditional, requiring either performance, or submission to undergo the mulct and punishment; some substantial, and essential, which are the fundamental laws and orders, upon the performance whereof the good continuance and being of the corporation is grounded: which being obeyed, the society is preserved, but being broken and violated, it is overthrown and destroyed. Others are ceremonial, tending only to order, and decency, and rather for ornament, then for necessity. Now as the lawgivers require simple and absolute obedience unto the former kind, namely, such as are fundamental, & essential, and for the better performance of such statutes, require an oath of the whole society; so according unto their intention, the particular members of the corporation taking their oath, are bound to yield simple and absolute obedience unto such statutes, being not contrary to the word of God, and if they do not, they are perjured. But as the lawgivers require not simple obedience unto such statutes as tend only to order & comeliness, but conditional, that they must obey or undergo the mulct; so they swearing according to the lawgivers intention, do perform their oath in some manner, when they bear the penalty for their non-performance: although not as they ought, seeing the true end of laws, is obedience, and not punishment; nevertheless, they are hereby acquitted of perjury, and in some cases wholly excused, as when some necessary and important cause moveth them to omit a ceremonial duty.  
The eighth question is how oaths are to be made and performed, 
§. Sect. 15. Oaths must be plainly made and simply performed.  that we may be clear from perjury? Unto which I answer, that we must both make and perform them simply and plainly without any manner of fraud and deceit, and in that sense and meaning in which we would have him understand us unto whom we swear, without either popish equivocation, or mental reservation. For this were to abuse the Majesty of God, if we make him a witness and surety of our deceit, and to delude our neighbour under the show of a religious oath. But of the two it is more wicked and pernicious when this fraud and deceit is used in the making of an oath, then in the performance; for that most commonly proceeds from maliciousness and prepensed falsehood, whereas the other may be committed through frailty and infirmity; suddenly and unadvisedly.  
Ninthly, 
§. Sect. 16. We must perform our oaths made to all men.  it may be demanded, if all lawful oaths made to all manner of persons do bind the conscience, and therefore are to be performed? The Papists affirm and maintain we are not to keep faith with heretics; and therefore oaths made to them are of no force to bind the conscience. But if this opinion were received, 
Concil. Constan.  it would overthrow all contracts and intercourse of dealing between nation and nation, and make void and frustrate all covenants, and conclusions of truce or peace. It would also give public scandal, and cause those who are without to abhor our religion, as maintaining fraud and perfidious treachery; and finally, God's name should be abused and dishonoured, which is called upon to countenance falsehood and breach of promise. We therefore maintain and hold that all lawful oaths do bind the conscience, unto whomsoever they are made without respect of persons, either friend or enemy, true professor or heretic, Christian or Turk, Protestant or Papist. Having herein for our examples the holy patriarchs, Abraham, Isaac and jacob, who swore and performed their oaths made to idolatrous Infidels, Abimilech, Phicol and Laban. And consequently that they who break such promises confirmed by oath, are perjured persons.  
In the tenth place it may be demanded, 
§. Sect. 17.  whether any man hath just authority to dispense with a lawful oath? I answer, 
Whether any man hath authority to dispense with a lawful oath.  that howsoever the man of sin, the Antichrist of Rome herein matching himself as equal with God, arrogateth this authority to dispense with lawful oaths, and to free subjects from their sworn allegiance unto their lawful Sovereigns; yet the truth is, that no mortal man hath this power to dispense with an oath being lawful, because the Lord hath by his law bound us unto performance; for he hath charged us not to take his name in vain, and that we should not forswear ourselves, and by our perjury pollute his holy name; 
Levit. 19.12.  and who can countermand that which the Lord hath commanded? and he hath conjoined our lawful 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 joined together? Whereof it plainly followeth, that our jesuits, Priests and other Papists, who having formerly taken the oath of allegiance, and sworn to the supremacy of their lawful Sovereign, and afterwards reconcile themselves to the Pope, maintain his supremacy, deny their allegiance to their King, and so violate their former oath, trusting to the Pope's dispensation; are no better then perjured persous in the sight of God and of all his faithful servants. Yea, but if a promise be confirmed with an oath between man and man, may not he unto whom the promise is made, and whom it only concerneth, release the other of his promise, and so free him from his oath? I answer, that no man hath this authority; for in every lawful promissory oath, the swearer obligeth himself in a double bond, the one is from man to man, the other from man to God; now howsoever he to whom the promise is made, may free the swearer from all claim and challenge of the promise made unto him, so far forth as it lieth in his own power; yet he hath no authority to free him from his oath, because that is not only made unto him, but also unto God himself, and therefore he only can dispense with it. And hence it is that an oath made between man and man is called notwithstanding the oath of the Lord, 
Exod. 22.11. 2. Sam. 21.7.  because thereby the swearer hath immediately bound himself unto God for the performance of his promise; and when he doth perform it, he is said to perform his oath, not so much unto men, as unto God himself, as appeareth Matth. 5.33. 
Matth. 5.13.  And herein consisteth a plain difference between a single promise, and a promise confirmed by an oath. A single promise being only made unto man, may be lawfully released by his consent unto whom it is made: but a promise confirmed by oath cannot be reversed, because it is not made to man alone, but to God also; who only hath authority to dispense with such oaths as are made unto him.  
In the last place it may be demanded, 
§. Sect. 18. Whether it be lawful to impose an oath upon such an one as we think will forswear himself.  whether it be lawful to impose an oath to be taken by such an one, as, we think making no conscience of it, will not stick to forswear himself, if he be put to it? I answer by distinction, that it is altogether unlawful for a private man to impose upon such a man an oath, for his own gain or private respect; because we are bound to prefer the glory of God, which by such an oath is impeached, and the salvation of our neighbour's soul, which hereby is endangered, before any worldly gain and advantage. And consequently we 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 himself. To this purpose Augustine speaketh: Whosoever (saith he) provoketh another to swear, 
Qui hominem provocat ad iurationem & scit eum falsum iuraturum vincit homicidan, etc. Aug. de decoll. joan. 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 swear falsely, he is worse than a murderer; because a murderer killeth but the body, this the soul, yea two souls at once; his whom he provoketh to swear, and his own. Dost thou know that to be truth which thou affirmest, and that false which he avoucheth, and yet urgest him to swear? Behold he sweareth, forsweareth, and perisheth. And what hast thou found hereby? yea thou hast lost thyself, who wouldst be no otherwise satisfied but by his destruction. And in another place: He that enforceth one to swear, whom he knoweth will swear falsely, is a murderer; for he killeth himself with his perjury, but the other thrusteth and helpeth forward the hand of the self murderer.  
But yet a Magistrate may lawfully put such an one to his oath, if the execution of law and course of justice do so require. For better it is that a private man should perish, 
Fiat institia & ruat coelum.  then that the public administration of law and justice should be stayed and hindered: nevertheless, the Magistrate ought in this case to forbear the imposition of an oath, if the truth may by any other possible means be cleared and justice executed; and if not, yet he is gravely and religiously to admonish the party of the weightiness of an oath, the heinousness of the sin of perjury, and fearfulness of the punishment which doth attend it: and so having done his best to prevent it, he is to leave the party to himself, and the event to God.   

CHAP. XI. Reasons to dissuade from the sin of perjury.  
ANd so much concerning the former part of this treatise, wherein I have showed what perjury is, and the kinds thereof, and withal have cleared divers questions, whereby we may the better discern the nature of this sin, and when it is committed. Now in the second part, I will briefly set down some reasons to dissuade all men from this sin, which is so dishonourable to God, and so pernicious unto mankind; all which I will reduce to these two heads; the first whereof is the heinousness of the sin; the second is the grievousness of the punishment, which doth accompany it.  
The heinousness will appear both in it own nature, 
§. Sect. 1. 1. Because perjury is odious unto God.  and also in the evil effects and fruits thereof. That in it own nature it is a grievous sin, 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 sin of perjury, it plainly appeareth, Zach. 8.17. 
Zach. 8.17.  Let none of you imagine evil in your hearts against his neighbour, and love 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 straightly forbidden this sin. Levit. 19.12. Ye shall not swear by my name falsely; 
Leu. 19.12.  neither shalt thou defile the name of thy God. For the transgression of which law, 
jer. 7.9.  the jews are sharply reproved and condemned. jer. 7.9. Will you steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal? etc. Wherewe may observe, that howsoever the sons of Belial so lightly esteem of this sin, that they will not stick to sell a false oath at the least price, yet the Lord counteth it an heinous sin, and therefore he rangeth it in this place amongst those capital crimes, of theft, murder, adultery, and idolatry.  
So also this is odious unto men; 
§. Sect. 2. 2. Perjury is odious unto men.  and that not only faithful Christians, amongst whom a perjured person loseth the reputation of religion, and the true fear of God, yea even of civility and common honesty; and is for ever branded with the black mark of a profane person, who never after is to be credited in his words and deeds; but also unto the Heathens, Turks, and Pagans: for howsoever these men are but dim sighted in the moral duties of honesty between man and man, having only the obscure light of corrupted nature to be their guide, and even almost stark blind in the duties of piety towards God; yet have they abhorred this sin of perjury, and counted it worthy of the severest punishment. One saith, 
Agesilaus. Apud. Aelian. lib. 14. de var. histor. Pericles. Plutarch in apotheg.  that men by no means more provoke the wrath of the divine Majesty, then by rash violating of an holy oath. Another being importuned by a respected friend, to afford him a false oath; answered, that he could be his friend, no further than usque ad arras, unto the altar; meaning, that no friendship should make him swear a false oath at the altar, in the presence of their gods. A third being set at liberty, rather than he would break his oath, 
Regulus. Cic. lib. 3. de office  returned again unto his mortal enemies, expecting nothing else but exquisite torments.  
Secondly, 
§. Sect. 3. The manifold evils contained in perjury. 1. Lying.  the outrageous wickedness of this sin appeareth by the manifold evils which it containeth; for it is a hellish monster, compounded of many heinous sins, the least whereof is by itself damnable. As first the grossest kind of lying, which is not only avouched, but also impudently outfaced with an oath; and this alone, as it excludeth those who use it out of the joys of heaven, 
Apoc. 21.15. and 21.8.  For without shall be whosoever loveth or maketh lies; so also it purchaseth them a 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 kind, and most pernicious; for when deceit and falsehood come masked and disguised under a religious oath, which is the rich rob and precious ornament of truth and justice; men not only do lie open unto it to be deceived and abused by it, after an ordinary and voluntary manner; but also are entangled therewith, by a kind of unavoideable necessity; it being altogether unlawful, without most apparent cause, to call the deceivers assertions and promises into question, when as they are confirmed with a witness above exception, and ratified with the authority of God himself. As therefore the Lord is the avenger of all kind of fraud, as it is, 1. Thes. 4.6. 
1. Thes. 4.6.  so especially of this whereby himself is so much dishonoured; and as all manner of deceit is abominable unto him, Psal. 5.6. so principally this, 
Psal 5.6.  which the sons of Belial countenance with his authority.  
Thirdly, 
§. Sect. 5. 3 God's name is polluted by perjury.  it containeth the most horrible pollution of God's holy name, which can be imagined; as the Lord himself witnesseth, Levit. 19.12. making that which in it own nature, and right use, is the shield of verity, 
Levit. 19.12.  to become the defence of falsehood; and of a strong tower of truth, whereunto the righteous run, for the ending of all contentions and controversies, 
Prou. 18.11.  to become a sanctuary to shroud liars and deceitful persons.  
Fourthly, it is a shameful abuse of God's Majesty, 
§. Sect. 6. 4 God's Majesty is abused.  when as he who is truth itself is produced as a witness to confirm a known lie, and as a surety for the doing of that which they intent never to perform. It is a shameful tempting and scornful contempt of God's allseeing knowledge, justice, power, anger, threatenings, and fearful vengeance denounced against this sin, when as knowing a thing to be false, they dare avouch it, calling upon God as a just judge and avenger of falsehood, to inflict upon them the deserved punishment of their sin, if they do not speak the truth. For what is this but desperately to make trial whether God can or will according to his word punish their sin? What is it but like fierce bandogs to fly in God's face, and to dare him to do his worst in the execution of his vengeance?  
And these are the evils which are contained in this sin of perjury. 
§ Sect. 7. The evil fruits of perturie. 1. They draw God into their sin as much as in them lieth.  Now the fruits and effects thereof are as bad, both in respect of God, our neighbour, and ourselves. For first, the perjured person exceedingly dishonoureth God's glorious Majesty, by drawing him, as much as in him lieth, into the communication of his sin, and offereth against him a kind of violence in forcing him to that which is quite contrary to his own nature: for where as he is most true, yea truth itself, they bring him as a patron of their untruth and falsehood, and make him to the uttermost of their power, like unto Satan who is the father of lies. And where as he is most just, both in his word and works, they bring him as their surety to countenance their fraud and deceit. Whereby as in their impious maliciousness they do, as much as in them lieth, destroy and overturn God's nature and essence, and make him like unto Satan; so do they in deed, and in truth, make themselves in this respect worse than the devil; for howsoever he is not only a liar, but also the father of lies, even from the beginning; yet we never read nor heard that ever he came to that desperate audaciousness, that he durst presume to confirm his lies by an oath, or to abuse Gods glorious name for the patronizing and countenancing his untruths.  
Secondly, 
§. Sect. 8. False swearing overthroweth truth and justice.  by his false swearing he overthroweth truth and justice, the one being the Lords great Seal, the other the Sceptre of his kingdom whereby he ruleth amongst men; the which he doth after a most odious and treacherous manner: for he useth God's forces against himself; he strengtheneth himself with the help of God's holy name, to destroy those heavenly virtues, truth and justice, in which his soul delighteth; and for the upholding and maintaining of those hellish vices of falsehood and injustice, which he so much abhorreth. And in the mean time most audaciously calleth God to be a witness of his dealing, and a judge and avenger of these wicked actions.  
And thus the perjured person directly sinneth against the Majesty of God. 
§ Sect. 9 How the perjured person sinneth against his neighbour.  Now against his neighbour also he grievously offendeth many ways by his false swearing, for hereby he subverteth justice, which is the pillar of the Commonwealth, and the bond of human society; which being taken away, no State can stand but must needs fall to ruin. He overethroweth truth, which is the chief preserver of all commerce, trading and intercourse of dealing between nation and nation, man and man; and in stead thereof erecteth untruth and falsehood, which is the bane of human society. He destroyeth the use and end of lawful oaths, which is to determine controversies, and to put an end unto all strife; and consequently taketh away the chief bond of peace; and preserveth suspicions, jealousies, discord and contention, which weaken and dissipate the best settled and most firmly established government; he hereby perverteth judgement, causing the juries to give a false verdict, and the judge an unjust sentence, whereby innocency is suppressed, the honest dealer spoiled of his right and brought unto all extremities, falsehood maintained, the oppressor strengthened in his malicious courses; and in a word, the whole course and administration of justice perverted and utterly overthrown.  
So likewise hereby he most perniciously sinneth against himself; 
§. Sect. 10. The perjured person sinneth against himself.  for this sin of perjury maketh such a deep wound in the conscience, that it is hardly recured, unless with Peter we bewail it with bitter tears, 
Rom. 1.28.30.  and power into it the preclous balm of Christ's blood by a true faith; and he that falleth into it, is commonly either given up to a reprobate sense, to run headlong into all manner of sin and wickedness; or else is continually haunted with this sin, as with a hellish fury; which tormenteth his soul and conscience with restless fears, and affrighting terrors.   

CHAP. XII. The punishment of perjury.  
ANd so much for those reasons which are taken from the greatness of this sin. The second sort may be drawn from the grievousness of their punishment; the which the Lord inflicteth either mediately by the ministery of men, or immediately by himself.  
Amongst men as it hath in all ages, 
§. Sect. 1. 1. Perjury is punished with shameful infamy.  and in all places been accounted an heinous sin and capital crime; so hath it been punished with no light or small punishments. For first, whereas a good name is better than either silver, gold, or great riches, 
Prou. 22.1.  and as highly valued amongst virtuous men as life itself; this sin of periurie-hath ever so stained the perjured person with such a deep engrained die of infamy and reproach, that the blemish could never be taken away unto the end of life. And howsoever the offender having washed and bathed his cheeks with tears of unfeigned repentance, and his soul with the blood of Christ, applied by a lively faith, hath the polluted stains of this defiling sin washed away out of God's sight; yet seldom is he so purged and cleansed in the judgement of men, but that some blots and blemishes do still remain even to the end of life. To this purpose Cicero saith, 
Lib. 2. de legib.  Periurij poena divina, exitium; humana, dedecus: Divine punishment inflicted upon perjured persons for their false swearing is destruction; human, is shame and discredit. And this is that punishment which both the Civil and Canon law imposed upon such; namely, that if they were taken with this fault, they should for ever be so disabled in their credit and reputation, that they might not be admitted to be witnesses, and to give testimony, either in their own or other men's causes, in any judicial proceed. The which punishment was in God's righteous judgement inflicted in some proportion according to the quality of their sin: for whereas they to grace themselves in their untruths, care not (as much as in them lieth) to dishonour God, by deriving the imputation of fraud and deceit upon him whom they invocate as a witness of their lies: God justly meeteth with them, and returneth the infamy and reproach upon their own heads.  
Besides which punishment of infamy, 
§ Sect. 2. Other punishments of perjury.  the same laws impose others upon him that commits this sin, as that he shall be deprived of all Ecclesiastical preferments, and dignities, if he possess them, and not be admitted, either into the ministery or government of the Church. That likewise he shall be despoiled of all civil advancement, so as he shall not be admitted unto any such preferment, nor re-entered after he is displaced. Besides which punishments in name and state, they determine that he should be punished as a common cozener, and be either beaten with cudgels and staves, or exiled and banished; or if it were in capital matters, and concerned the life of his neighbour, he should be punished with death itself, according to the law of God in that case provided: Deut. 19.19. The which punishment of death was inflicted upon all among the Egyptians, 
Patric. lib. 5. tit. 5.  who were convicted of wilful perjury, upon any cause whatsoever, as Patricius recordeth.  
But because these human punishments are not always inflicted upon the offenders, 
§. Sect. 3. How the Lord himself punisheth perjury.  either because their sin being cunningly, or closely acted, is not discovered; or through their negligence, and want of zeal for God's glory, who have the sole authority to see the laws executed; therefore the Lord himself oftentimes taketh his own cause into his own hand: and howsoever men wink at and acquit them, yet he holdeth them not guiltless, who thus by their perjury profane & pollute his holy name. And because his glory which is by this sin impeached, is most dear unto him: therefore the Lord doth severely punish those who thus offend, both with temporary, and eternal punishments; in themselves; and also in their posterity, as the Poet well observed:  
In prolemdilata ruunt periuria patris,  
Et poenam merito filius ore luit. 
Claudianus in Curctium.   
And as this sin of perjury is in an extraordinary sort abominable in God's sight; so doth he punish it with extraordinary plagues, and besides those usual punishments, which are common to all offenders; he hath inflicted upon perjured persons such fearful judgements from time to time, which have been so fit and proportionable to the sin, that one might read their offence written in their punishment, as it were in great text letters set over their heads. And thus did the Lord punish the breach of the covenant made with the Gibeonites, and confirmed by oath, with three years famine, and with the death of seven of saul's posterity, who had violated this oath; 
2. Sam. 21.  and that not in a secret manner, but openly declaring what was the sin for which he inflicted these punishments. So because Zedechia broke the oath of the Lord, which he had made unto Nebucadnezer, he had his sons slain before his face, and that he might never behold cause of comfort after this sad spectacle, his eyes were presently put out, and he being bound with chains was led captive unto Babylon, where he slavishly lived, and died wretchedly: all which punishments were inflicted upon him principally for his perjury, 
Ezech. 17.15.  as appeareth, Ezech. 17.15.16.18.19.  
Besides which temporal punishments, the Lord inflicteth upon such as thus offend, 
§. Sect. 4. God punisheth perjury with spiritual punishments and eternal death.  those which are spiritual and eternal; for he hath denounced against them his fearful curse, which shall light so heavy upon the perjured person, that it shall not only destroy him and his posterity, but shall even 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 God's wrath in the mean while be not quenched with the tears of unfeigned repentance, it shall burn hot against him, kindling and preparing for him the fire of hell, in which he shall be 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 perjured person (who confirmeth his lies by an oath, calling God himself to be, not only a witness and surety but also a judge to avenge his falsehood) shall with the intolerable weight of this outrageous sin, be sunk into the deepest bottom of this hellish condemnation.  
And thus have I showed the lawful use of an oath, 
§. Sect. 5. The conclusion of this treatise.  and also how it is abused both by vain swearing and impious forswearing: and withal have propounded many reasons and arguments, which may serve as wholesome preservatives to keep those who have any fear of God from falling into these sins; or as profitable medicines to cure them of these dangerous diseases of the soul, if already they have seized on them. Now as I hearty pray unto God that all who shall read this treatise, and all other who profess the name of Christ, may by these and such like reasons made effectual by his grace, and powerful working of his holy Spirit, be brought both to a forsaking and also to an utter hatred and detestation of these sins; so with all humble earnestness I entreat our Magistrates and Governors, who are as God's deputies and Lieutenants set amongst us, to execute his righteous judgements; that they will in fervent zeal to God's glory, whose person they do sustain, as being petty gods upon earth; not only carefully reform themselves of these vices, whereby Gods holy name is polluted, both in their own particular, and as they are examples unto others; but also that they would wisely enact and diligently execute such wholesome laws, as may restrain, or severely punish these gross abuses, of vain swearing, and impious forswearing, which in these times so commonly reign amongst us. That hereby they may show and approne themselves truly religious, in that they are careful, not only to suppress such abuses and sins as tend to the hurt of their country and Commonwealth, or to the damage and hindrance of particular subjects (for so should they go no further than they have civil policy for their guide, & Heathen Magistrates for their examples, and consequently bring upon their religion the imputation of a mere policy, as being both enlarged and bounded with the same liberty and limits:) but also by showing the like care and zeal in suppressing and punishing those sins of impiety against the first table, which are directly committed against the Majesty of God himself, of which nature is idolatry and superstition, vain swearing, cursing, and perjury, profanation of God's Sabbaths and such like. And so shall they move the Lord in mercy to look upon us, to put up his sword of vengeance which hath been long drawn against us, and to pull back his punishing hand which a great while hath lain heavy upon our land, by unusual sickness, pestilence and famine: and contrariwise to stretch forth his hand of mercy and goodness; whereby his blessings and bountiful benefits shall be not only continued, but also enlarged and increased both unto us and our posterity. So also shall they gather unto themselves certain assurance, 
1. Sam. 2.30.  that thus seeking the advancement of God's glory, the Lord will also honour them, and make their name glorious in the sight of the people unto all posterity; and also that ruling for God in this life, they shall reign with him in everlasting glory in the life to come. The which mercy the Lord our God vouchsafe for his Son our Saviour jesus Christ his sake, to whom with the holy Spirit, three persons and one God, infinite in all perfection, be ascribed all honour and glory both now and evermore. Amen.   
FINIS.   

A DISSUASION FROM THE SIN OF DRUNKENNESS.  

CHAP. I. The occasion of this Treatise.  
AMong many other the excellent gifts, 
§. Sect. 1. Godly discretion necessary in a good Minister.  which are required in God's Ministers, to make them complete and fit for the work of their ministery, I have always thought that spiritual judgement and discretion deserveth to be placed in the foremost rank, as being an ornament of rare excellency to beautify all the rest; and as it were Lord high Marshal in the field of virtue, which marshalleth and rangeth all other virtues and graces in their fit places; so as they may be most serviceable unto the great Commander the Lord of hosts; and most profitable for the Church. Hereby the man of God being enabled by other gifts and graces, as learning, zeal, piety and the rest, for the work of the ministery, is fitted to use these his abilities to his best advantage, which otherwise would be unprofitable, and often times rather hinder then further the end of his labours. For the Minister of God is the Lords spiritual watchman, and therefore it is not enough for him to sit in the watchtower, and to descry all comers, but he must have spiritual discretion, to discern friends from enemies, and of enemies, which are to be contemned as weak and impotent, and which to be encountered, as being dangerous and pernicious. He is the spiritual Physician of the Church, and therefore he must not only have skill to make good medicines, but also spiritual wisdom to fit these medicines according to the nature and quality of his patient's diseases. He is the Steward of the family, and therefore he must not only have a liberal hand, to give food to all his fellow servants, but he must also discreetly distribute unto every one their portion in fit time and season. He is the Lords Gardener; and therefore he must not only have knowledge to discern between flowers and weeds, but also discretion to distinguish of times and seasons, when it is fit to pull up the weeds or to let them grow; otherwise he shall either pull up the flowers with the weeds, or leaving the root behind spend his labour in vain. In a word, he is God's Orator and Ambassador unto his people, and therefore he must not only be furnished with wise instructions, but also he must have spiritual wisdom and discretion, to deliver his message in season, and to have respect unto 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 silver: that is, precious and delightful, sweet and profitable. It is not therefore sufficient for the well discharging of the work of the ministery, that we are able to speak a word of comfort; unless we have discretion to utter it in time of need, for the raising up of those who are cast down; and for the refreshing of the faint and weary: for this were nothing else but to give a potion to a healthy man, and to lay a sovereign plaster upon the whole skin. It is not enough that we are Bonarges, the sons of Thunder, to bruise and batter stony hearts, and beat down sin by denouncing Gods fearful judgements; if we do not apply our speech to persons and times, and inveigh against those sins with which the people unto whom we speak are most tainted and corrupted. 
The sins of the times ought to be reproved.  For if speaking to the people we declaim against the sins of the Magistrates, or preaching to Englishmen, we inveigh against the peculiar sins of the Turks or Indians; or reprehend prodigality among the covetous, or pride among the sordidous, or superstition among the profane and irreligious; this is not to reprove, but to backbite sin; to fight valiantly in the absence of the enemy, and with a strong arm to beat the air, and to contend against a shadow; which may spraine a joint, and for reward move scornful laughter, rather than admiration of any true valour; yea in truth this is nothing else but to nourish vice with the milk of virtue, by religious reproofs to strengthen men in their sins, and to make them flatter themselves with a conceit that they are sufficiently virtuous, when they are not alike vicious to other men; and to lie securely wallowing in those sins which are extreme and contrary to those which are reproved. The consideration whereof, made me, who am bound in conscience of my calling to speak and write against sin and wickedness, to ponder with myself what sins were most fit to be spoken against, as needing in our times and country most reproof: and after some deliberation, I resolved to inveigh against that beastly sin of reasonable creatures, the sin of drunkenness, that as much as in me lieth I may dissuade all men from this vice, which darkeneth the light, both of nature & grace, bringeth upon the eye of the understanding, a temporary blindness, and so yields men over unto Satan to be led as it were blindfold into all manner of sin and wickedness.  
In which argument I hope I shall not spend my time unprofitably, 
§ Sect. 2. Drunkenness aboundeth in our land.  seeing in our days this vice more reigneth then ever it did in former ages; as may appear in that our wise Statesmen thought it necessary in Parliament, to enact a law for the suppressing of this sin; for, Ex malis moribus bonae nascuntur leges; evil manners occasion good laws. And indeed not without good cause, is the sword of the Magistrate joined with the sword of the spirit, seeing now this vice is grown to such strength, that it is to be feared it will not in haste, by both be repressed. For who seethe not that many of our people of late, are so unmeasurably addicted to this vice, that they seem to contend with the Germans themselves, spending the greatest part of their time in carousing, as though they did not drink to live, but lived to drink: or as if from men they were transformed into flies which live wholly by sucking. Neither is it possible that ever the appetite of these leeches should be satisfied, seeing they have an hundred devices to make it still insatiable; they drink not only for thirst and delight, but also for company and good fellowship, one drawing on another when his appetite faileth; they drink in bravery, thinking it no small credit to him, who can get the victory in this drunken conflict. In this hellish contention, they use, as I have heard, for I thank God he hath kept my eyes from beholding this wickedness; they use, I say, glasses without feet, that so they may go about in a continual motion; they carouse by the bell, by the die, the dozen, the yard, and so by measure, drink out of measure. They draw one another to excessive quaffing, by making challenges, who can express most love to their absent friends by largest drinking, not caring to bring themselves, through their intemperancy into grievous diseases, by drinking healths to other men. And because nature is content with a little, and soon cloyed and oppressed with excess, they use all their art and skill to strengthen it for these wicked exploits, as though their natural corruptions would not press them deep enough into hell, unless they also loaded themselves with artificial wickedness. To this purpose they use all sorts of salt meats to whet their appetite, many whereof were found out by wantonness, and not necessity; to this end they use tobacco, that by drunkenness they may expel drunkenness, and being glutted with wine, they drink smoke, that by this variety it may not grow tedious.  
And therefore it is more than time, 
§. Sect. 3. That Magistrates and Ministers ought to beat down the sin of drunkenness.  that Magistrates and Ministers should join together, and not only labour by the sword of the word, but also by the sword of justice, to suppress this vice which heretofore durst not in this land show it face for shame, and lurked in secret corners, but is now grown to impudent boldness, so as it dare stagger abroad at noon days in the open streets, the multitude and quality of the offenders countenancing the sin. To which purpose I thought good to encounter this vice with the sword of the spirit, and to lay open the nakedness, and ugly filthiness thereof, that all may avoid it: but first that we may not reject the good with the evil, the wheat with the chaff, nor in speaking against licentiousness restrain from lawful liberty; I will show the warrantable use, and then the unlawful abuse of wine and strong drink.  
For the first, 
§. Sect. 4. The lawful use of wine and strong drink.  we are to know that in themselves they are the good creatures of God, which to the pure are pure, if they be received with thanksgiving, and sanctified by the word and prayer; and may be diversly used without sin, according to the divers ends, 
Tit. 1.15.  for which the Lord hath bestowed them upon us: 
1. Tim. 4.4.5.  and these uses and ends are either ordinary or extraordinary; ordinary, which is the natural and common use of these creatures, for the nourishing of the body, and for the preserving of health and strength; unto which is required, moderation, temperance, and sobriety, that so we may be nourished and not glutted; strengthened, and not disabled; confirmed in health, and not cast into sickness. 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 cheerful heart; the third for voluptuousness, and the fourth for madness.  
The extraordinary use of these creatures, 
§. Sect. 5. The lawful use of these creatures which is extraordinary. 1. For the strengthening of the body.  is either physical, or for delight; the physical use is either for the strengthening and comforting of the body, or for the cheering and refreshing of the mind. If the body be weak, it is lawful for the cherishing thereof to use wine, and nourishing drinks: for to this end hath God given them unto us. So Paul willeth Timothy to use wine for his stomachs sake, and for his often infirmities, 1. Tim. 5.23. 
1. Tim. 5.23.  and the wise man commandeth that strong drink be given unto him that is ready to perish, Prou. 31 6. 
Pro. 31.6.  But here also moderation and temperance is to be used; for as one saith, Vinum moderatè potatum est medicamentum, plus justo sumptum, venenum: 
August. ad sacr. virg.  Wine drunk sparingly is a good medicine, but being intemperately used, it becometh a hurtful poison: and therefore the Apostle giving liberty to Timothy to drink wine, addeth a restraint, that it must be but a little, lest liberty should be abused to licentiousness. 
2. For the cheering of the mind.  So also the use of wine is lawful for the cheering and refreshing of the mind which is dejected with heaviness, and oppressed with grief and sorrow; and this the wise man alloweth, 
Pro. 31.6.7.  Prou. 31.6. Give wine unto them that have grief of heart. 7. Let him drink that he may forget his poverty, and remember his misery no more. And this is one special use why the Lord hath given it unto us, because it maketh glad the heart of man, 
Psal. 104.15.  as it is Psal. 104.15. But here excess also is to be avoided, lest in stead of refreshing the spirits, we do oppress them; for it is but a bad change, if we turn our sorrow into sin; dull melancholy, into merry madness, and grief of heart, into grief of conscience.  
But it is not only lawful to use these creatures for necessity, 
§. Sect. 6. Wine and strong drink may be lawfully used for honest delight.  but also for honest delight, and that not only in Christian and religious feasting, when for some public benefit we offer unto God public thanks and praise, but also in love feasts and civil meetings, for the maintenance and increase of amity and friendship amongst neighbours. Of the former, 
1. King. 8.63. Nehem. 8.10.  we have 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 marriage feast which Christ graced with his presence, when he forbade not the liberal use of wine, but contrariwise, himself miraculously turned water into wine, that the feast might be furnished with sufficient plenty: 
joh. 2.7.  john 2.7. But here also every man is to measure and stint his appetite, and so to observe friendship and amity as that he do not neglect Christian sobriety and temperance; and because particular rules for direction cannot be set down in this behalf, in regard that one man's stomach and health requireth a larger allowance, and another man's is satisfied and contented with less, therefore we are to keep us to the general rules, that is, that we do not abuse these creatures unto surfeiting and drunkenness, nor yet so glut and overcharge ourselves that thereby we be disabled from performing any action of piety and Christianity, as hearing the word, prayer, holy conference, or else the duties which we ought to perform in our particular callings.   

CHAP. II. That drunkenness is a vice condemned by God and man.  
ANd thus much for the lawful use of these creatures: 
§. Sect. 1. Of drunkenness, and what it is.  whereby it appeareth that howsoever the abuse is hateful, yet their lawful use is not to be rejected; neither are we to approve Lycurgus' practice, who because the people were addicted to drunkenness, caused all the vines in the country to be cut down and spoiled: for he should have done better (as Plutarch saith) if he had digged a well near unto every vineyard, 
Plutarch. de audiend. Poetis.  that the hot fury of Bacchus might be tempered and corrected with the mild coolness of the watery Nymphs. Now contrariwise they are abused when as they are spent in drunkenness, intemperancy and excess. For men sin in the abuse of these creatures two ways: first by drunkenness, when by immoderate swilling and tippling they are deprived of the use of their reason, understanding, and memory; so as for the time, they become like unto beasts. Secondly by excess, when as they addict themselves to much drinking, and make it their usual practice to sit at the wine or strong drink; neither are they alone to be esteemed as drunkards who deprive themselves of the use of reason, and become brutish; but those who take their chief pleasure in drinking and carousing, though their brain will bear it without any great alteration; as afterwards shall appear.  
And thus you see what drunkenness is. 
§. Sect. 2. Drunkenness condemned as a great sin, 1. by God himself.  Which that we may avoid and abhor, we are to know that it is condemned as a great evil, and heinous transgression both in the high court of heaven, and in the inferior courts of men's consciences. The Lord chief justice of heaven and earth hath pronounced his sentence of eternal woe and malediction, against those who are found guilty of this crime, as appeareth, Esa. 5.11. 
Esa. 5.11.  Woe unto them that rise up early to follow drunkenness, and unto them that continue until night, till the wine do inflame them, 
Esa. 28.1.  etc. So Esa. 28.1. Woe to the crown of pride the drunkards of Ephraim, etc. Which fearful woe that it might not be inflicted upon his subjects, he hath admonished them to avoid the sin, that so they may escape the punishment. 
Luk. 21.34.21.  So Luk. 21.34. Take heed to yourselves lest at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life; and lest that day come upon you at unawares. And Ephes. 5.18. 
Eph. 5.18.  Be not drunk with wine wherein is excess.  
And thus you see what favour this vice findeth at the bar of God's judgement. 
§. Sect. 3. 2 It is condemned by men: 1. by Christians.  Neither hath it any more countenance or allowance in the court of men's consciences: for all men both Christian and Heathen by the clear shining light of grace, and the twilight of nature, have condemned drunkenness as an odious vice. 
Adsacras virg.  Augustine saith, that ebrietas est flagitiorum omnium matter, culparumque materia, etc. Drunkenness is the mother of outrages, the matter of faults, the root of crimes, the fountain of vice, the intoxicater of the head, the quelling of the senses, the tempest of the tongue, the storm of the body, the shipwreck of chastity, loss of time, the voluntary madness, the ignominious languor, the filthiness of manners, the disgrace of life, the shame of honesty, the corruption of the soul. And again, Ebrietas est blandus daemon, dulce venenum, suave peccatum, quam qui habet seipsum non habet, quam qui facit, peccatum non facit, sed totus est peccatum. Drunkenness is an alluring devil, a pleasing poison, a sweet sin, which who so keeps, loseth himself; and which who so doth, may be said not so much to sin, as to be turned into sin. 
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 devoureth wine, he is devoured of wine, he is abominable to God, despised of the angels, scorned of men, abandoned of virtue, confounded by the devils, trampled under men's feet. Chrysostom asketh this question: 
Tom. 5. col. 14.  Quid ebrietate miserabilius, etc. What is more miserable than the sin of drunkenness, seeing the living creature by drunkenness becometh as it were dead. It is a voluntary devil, a disease without pardon, a crime without excuse, the common opprobry of nature, etc. It were over long to recite all which is spoken by holy men to this purpose: but this shall serve for a taste.  
But it is no marvel that Christians have clearly discerned the ugliness of this vice, 
§. Sect. 4. 2 By Heathens and Pagans.  being illuminated by the light of God's word, seeing the Heathens themselves have discovered the foulness of it, by the light of nature. Pittacus made a law, 
Laert. lib. 1. c. 5.  that whosoever committed any crime in the time of his drunkenness should receive 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 given to drunkenness, should for her reward marry his successor. Seneca calleth drunkenness, 
Epist. 83.  a voluntary madness; affirming it 〈◊〉 be a sottish folly, not to know the measure of a man's own stomach. Plutarch saith, that every modest and honest man will avoid drunkenness, 
Plutarch. moral. tom. 2. de Garrul.  because as anger is cozen german to madness, so drunkenness is a cohabitant; and as much as it is better than madness, because it is of shorter continuance, so much it is worse, in regard that it is voluntary: for whereas madness thrusteth in by violence, this is willingly entertained.   

CHAP. III. That the drunkard sinneth heinously against God.  
ANd well doth the vice of drunkenness deserve to be thus condemned both of God and men, 
§. Sect. 1. The heinousness of this sin of drunkenness, and the manifold evils which it containeth.  seeing it hath in it all respects of evil, both the evil of sin, and also the evil of punishment. The evil of sin, both as it is in itself sinful, and also as it is the cause of other sins. It is in itself sinful, as may appear by a threefold relation which it hath to divers objects: for the drunkard grievously sinneth, 1. against God, 2. against his neighbour, 3. against himself. And of these I will speak severally; in handling whereof, it is not to be expected that I should observe a distinct propriety, in referring particulars to their general heads, for as much as many of them are coincident one with another, and in a divers relation may diversly be referred; only I thought good to propound this division, that we may proceed in some order.  
First then the drunkard grievously sinneth against God, and that in divers respects. 
§. Sect. 2. 1. The drunkard grievously sinneth against God. Phil. 3.19.  First by committing against him one of the worst kinds of Idolatry, in that he maketh his belly his god, as it is Phil. 3.19. Whereof it is that gluttons and drunkards are usually called bellie-gods, because they better love it, and more diligently serve it, and more carefully please it, than God himself.  
Secondly, 
§. Sect. 3. Drunkenness maketh men unfit for God's service.  thereby they do so oppress the heart, load the stomach, and dull the spirits, that they are altogether unfit to perform unto God any part of his worship and service; for if the Lord will be worshipped in spirit and truth, how far are they from worshipping God aright, who have not so much as the use of their reason and understanding? If more than accustomed sobriety, yea sometimes fasting and total abstinence, be required when we power forth our souls unto God in prayer, that we may be the better fitted for this holy action; how ill are they disposed for this exercise, whose stomachs are surcharged, and brains distempered, with wine and strong drink? If such be our weakness and infirmity, that when we come fasting to the hearing of the word, we are often overtaken with drowsy dullness; what can be expected of those whose heads are intoxicated with fumes and drunken vapours, but blockish deadness, and more than brutish drowsiness? The consideration whereof should make all Christians abhor this vice: for if it be esteemed an odious thing that a subject, being to confer with his Prince about important affairs, should come unto him in his drunkenness; how abominable is his practice, who being to come into God's presence, either to speak unto him by prayer, or to hear the Lord speaking unto him in the ministery of the word, is so oppressed with drink, that he is more fit to sleep then to hear, or speak, and to disgorge his stomach, then to power forth his soul before God? Now these actions are not seldom to be performed, 
1. Thes. 5.17.  but they must be the Christians continual exercise; and therefore that he may the better perform them, he must observe continual temperance and sobriety.  
Thirdly, 
§. Sect. 4. 3. They gresly abuse God's creatures.  they sin against God in the ungrateful abuse of his creatures; for whereas the Lord hath allowed unto them a large portion, and bestowed upon them his gifts, with a bountiful hand, to the end that hereby he may move them to love, serve, and praise him, with greater cheerfulness; they contrariwise abuse these benefits to surfeiting and drunkenness, whereby they dishonour God, destroy their bodies and souls, wholly disable themselves for God's service, and are altogether fitted for the service of sin and Satan. And thus drunkards sin directly against the Majesty of God himself. The which their sin is fearfully aggravated by the circumstance of time, if they then continue in drunkenness and voluptuous excess, when the Lord by his judgements and afflictions, either threatened or inflicted upon themselves, 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 unto weeping and mourning, and to baldness, and girding with sackcloth. And behold joy and gladness, slaying oxen, and kill sheep, eating flesh, and drinking wine, eating & drinking, for to morrow we shall die. So Amos 6.6. 
Amos. 6.6.  They drink wine in bowls, and anoint themselves with the chief ointments; but no man is serie for the affliction of joseph.   

CHAP. FOUR That the drunkard sinneth grievously against his neighbours, and that both publicly and privately.  
But as the drunkard sinneth against God; 
§ Sect. 1. How the drunkard sinneth against his neighbours, and against the Commonwealth.  so also against his neighbours; and that both generally against the whole Church and common wealth, and particularly against private persons. He that is given to this sin of drunkenness, sinneth against the commonwealth, in that he so disableth himself that he cannot perform any good service to his country: for a drunkard can neither be good Magistrate, nor good subject, seeing he cannot rule others that cannot rule himself, nor yet manage well the sword of justice, seeing oftentimes he is so besotted, and deprived of the use of reason, that he can put no difference between the sword and the scabbard, between the innocent and offenders. And therefore not unfitly did the poor woman who had received an unjust sentence from Philip King of Macedon in the time of his drunkenness, make her appeal, and being demanded to whom she appealed, seeing he was supreme judge; I appeal, said she, from thee unto King Philip when he is sober. And as he cannot rule, so he cannot obey; for when the drunkard is seated upon the ale bench, and hath got himself between the cup and the wall, he presently becometh a reprover of Magistrates, a controller of the State, a murmurer and repiner against the best established government: and such an insolent pride and overweening conceit of his wisdom do the spirits of wine and strong drink infuse into him, that he thinketh a whole Court of Parliament may more easily err in their long deliberated decrees, than he in his present and rash verdict. 
Plutarch. Apotheg.  To this accordeth Plutarch's story of certain young men, who having bitterly inveighed against King Pyrrhus, when they were amongst their cups, were for this offence brought before him; and when they could make no apology for themselves, seeing they could neither deny the fault, nor defend it; one of them stepped forth and confessed the truth in this manner: It is true, said he, O King, that we spoke all this against thee, & much more bitterly should we have exclaimed, had not our wine failed us. Again, he offendeth against the whole commonwealth, as he is a disordered person, a disturber of the peace, a common corrupter of manners; and lastly, as he is a gluttonous devourer of the fat of the land, in which respect he is more pernicious to a State, & more fit to bring a common dearth, than either canker-worm or caterpillar; for they destroy the fruit of the earth when it is in the fields, but these when it is safely brought into the garners, and privileged from the danger of other vermin, insatiably devour it.  
And as they thus offend against the whole State, 
§. Sect. 2. How the drunkard sinneth against strangers.  so against particular and private persons; and that both strangers, and ordinary acquaintance, and those also of their own family. Against strangers: for the drunkard in his cups is proud, insolent, disdainful, furious, apt to offer all manner of injuries and outrages; he is ready to quarrel with every one he meeteth, to deflower maids and defile wives, as afterwards shall appear. He is a corrupter of all that keep him company, by his example alluring them to the like excess and riot; for this privilege he hath above many other sinners, that he seldom goeth to hell alone, for even when he is unable to stand, he pulleth down others with him into the pit of destruction.  
But as the drunkard is many ways injurious to his neighbours, 
§. Sect. 3. Drunkenness usually accompanied with backbiting and slandering.  so especially by backbiting, slandering, and revealing of all secrets. For as drinking looseneth the sinews, so also it setteth the tongue at liberty, so that it blurteth out all the hidden secrets of the heart. If he have long smothered deep conceived malice against any man, than he discovereth it in his drunkenness, by his disgraceful and opprobrious speeches; if he have any secret committed unto him, though it importeth the State, yea the life of his neighbour, he is then ready to publish it. According to that of the Poet: Arcanum demens detegit ebrietas. 
Virgil. de vin. & ven.  For as his excessive drinking will not suffer him to keep his meat in his stomach, so neither will it suffer him to keep a secret in his mind. Neither is it any great wonder that he is thus injurious to others, seeing he offereth as great wrong to himself, being not able amongst his cups to keep his own counsel, in matters which most nearly concern 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 discern it: and therefore it is needless to bring the drunkard to the rack, seeing he will be as quickly drawn to unbowel his chiefest secrets, if he be brought to the Tavern.  
And thus the drunkard sinneth against all men; 
The drunkard sinneth against the poor.  but more specially he sinneth against the poor, in that by his great expense in excessive drinking, he hath not wherewith to relieve them, and so robbeth them of their due allowance: for his superfluity was not given him of God that he should consume it in riotous tippling, but that he should give drink to the poor thirsty, and bread to the hungry.  
But as he that is addicted to drunkenness is bad abroad, 
§. Sect. 4. The drunkard principally sinneth against his own family.  so at home he is worst of all; and as he is ready to offer wrong to all men, so he is most injurious to his own family, wife, children, and servants. For when he is abroad he maketh havoc of all, he consumeth that allowance which belongeth to the whole household, he swalloweth down his wives portion, and children's patrimonies, yea whilst he pampereth himself he defraudeth their bellies, and out of their penury and want he maintaineth his own superfluous excess. And yet better it were he should stay still abroad, then by coming home trouble the whole famile: for if he be able to speak, he spendeth his time in scolding and railing, or offensive ribaldry; if he be able to move, he either fighteth and brawleth with those who are about him; or if he be possessed with a more gamesome fury, he useth such apish gestures, and ridiculous behaviour, as that sometimes he extorteth from his best friends a woeful smile, and provoketh laughter from heavy hearts. So that as the drunkard when he is abroad playeth the thief, in robbing all of their due who belong unto him, so at his coming home he showeth himself, either a lion or an ape, a tyrant or a fool; that I may say nothing of his sluttish filthiness, whereby he maketh himself loathsome to his nearest and dearest friends; of which the Prophet plainly speaketh, 
Esa. 28.8.  Esa. 28.8.   

CHAP. V That the drunkard sinneth most grievously against himself.  
ANd thus you see how grievously the drunkard sinneth against his neighbours. 
§. Sect. 1. The drunkard most grievously sinneth against himself.  But as he is bad to all others, so he is worst unto himself: for he that is addicted to this vice, draweth upon him innumerable evils, and these are either temporal or spiritual. The temporal evils respect the whole person, or more specially either the soul or the body. The evils which concern the whole person are divers. First, hereby he so disableth himself, 
1. He is made unfit for his calling.  that he is altogether unfit to perform the duties of his calling; for the most of his time he spendeth in idleness, and (as they call it) good fellowship; and that which remaineth cannot profitably be employed for any good use, seeing neque mens, neque pes officium faciet, all his parts are so disordered and disabled, that neither his mind nor any member of the body can do their duty. And therefore as he spendeth the after noon and the greatest part of the night in drinking, so he is feign to spend the morning in sleeping; in regard whereof the proverb is verified: Ebrius non vidit solem orientem: The drunkard seldom seethe the Sun rising. Yea he doth by his excessive drinking, not only bring upon himself a drowsy sleepiness, but also a senseless deadness, unto any good action. And as his belly is an unsatiable grave to bury his drink, so his drink is as it were a grave wherein he is buried; in regard whereof one truly saith, 
August. lib. de Poenit.  that ebriosus quum absorbet vinum, absorbetur à vino: Whilst the drunkard devoureth wine, he is devoured of wine, seeing nothing remaineth of a man but a senseless trunk and filthy carcase. Unto which also the Prophet Esay alludeth, chap. 28.7. 
Esa. 28.7.  for setting down the sin of the priests and false prophets, and their utter neglect of all good duties, he saith, that they erred through strong drink, and were swallowed up of wine. Yea even the Heathen man discerned this by the light of nature, where speaking of the Grecians surprising Troy in the time of the Trojans drunkenness, 
Virg. Aeneid. 2. l. 265.  he saith, Inuadunt urbem somno vinoque sepultam: They assaulted the City which was buried in sleep and wine. So that they who give themselves to this vice, are no more able to perform any good duties of their callings, than those who are dead and buried be able to do the works of the living. And hence it is that as the Lord restraineth all men from this sin: so especially Magistrates and Ministers, 
Luk. 21.34.  because their callings are of greaest use and importance, and therefore their neglect of them most pernicious, both to Church and Commonwealth. To this purpose is that, 
Pro. 31.4.  Pro. 31.4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, nor for Princes strong drink, 5. Lest he drink and forget the decree, and change the judgement of the children of affliction. So the Priests and levites were prohibited the use of wine and strong drink upon the penalty 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 themselves to God's service, 
Num. 6.3.  as appeareth, Num. 6.3. which commandment when the priests neglected, they shamefully erred out of the way of truth, failed in vision, and stumbled in judgement, as we may see, 
Esa. 28.7.  Esa. 28.7. The like care the Lord hath showed in restraining the Ministers of the Gospel from this vice; for where he describeth what manner of men he would have chosen into the ministery, he still requireth that they be sober, temperate, 
1. Tim. 3.3.8. Tit. 1.7.  and not given to excess and drunkenness. 1. Tim. 3.3.8. Tit. 1.7.  
Secondly, 
§. Sect. 2. 2. The drunkard disgraceth his profession and exposeth himself to contempt.  the drunkard disgraceth himself and his profession, and exposeth his name and person to the just contempt and reproach of all: for whereas he professeth that he is a Christian, who hath his part in Christ and his merits, in this his practice he clearly proveth that he is nothing less; 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 darkness, and the works which he worketh are works, not of the day but of the night, vers. 7. A true Christian is religious and full of piety, but the drunkard is so far from this, that he hath not so much as common honesty; for they who walk honestly, as in the day, they do not walk in gluttony and drunkenness, Rom. 
Rom. 13.13.  13.13. The true Christian hath forsaken and mortified the lusts of the Gentiles, for Christianity and Paganism can never agree together; but the drunkard still walloweth in them, for the lusts of the Gentiles wherein they walked, were wantonness, uncleanness, drunkenness, gluttony, drink, and in abominable idolatries. As it is, 1. Pet. 4.3. 
1. Pet. 4.3.  Those unto whom the grace of God hath appeared, are taught thereby to deny ungodliness and worldly lusts, 
Tit. 2.12.  and to live soberly and righteously and godly in this present world; and therefore they who spend their time in intemperance, surfeiting, and drunkenness, have not had so much as a glimpse of this grace which bringeth salvation shining unto them. Whosoever then professeth Christianity, and yet liveth in drunkenness, he proveth himself a plain dissembler, in making show of that he is not, and his profession doth not grace him, but he disgraceth his profession; for whatsoever show he may seem to make of piety and honesty, when he is in his devouter kind of drunkenness, yet no wise man esteemeth his words of any credit, seeing he is an inordinate person in his whole carriage, who hath no rule over himself, and is ready to bless & curse, to pray and blaspheme, to utter holy speeches, and filthy ribaldry with the same breath.  
Thirdly, 
§ Sect. 3. The drunkard maketh himself a slave to his vice.  the drunkard by his much tippling maketh himself a slave to his vice, and by long custom bringeth superfluity into urgent necessity: for as it is in other sins so in this; before it is admitted, it creepeth and croucheth, flattereth and allureth, like a lowly vassal; but being entertained, it strait showeth itself, not only a master, but also a Lordly tyrant, which reigneth and ruleth with great insolence. First sin is committed, then practised, and often practice bringeth custom, and custom becometh a second nature, and hath in it the force of a law which must be obeyed, not in courtesy, but upon necessity. And as this is true of all sins in general; so especially it is verified in this sin of drunkenness; for first men drink for thirst, then for delight, then for wantonness, and so by much bibbing they bring themselves to such an unsatiable thirst, that they cannot sit without the cup at their elbow.  
Fourthly, 
§. Sect. 4. The drunkard maketh himself worse than a beast.  where as man by creation is the most excellent of all the creatures, being created according to Gods own image, by this vice he maketh himself equal with the beasts, for he is deprived thereby, not only of piety, but of humanity, even of his understanding and reason, wherein he differeth from a beast far more than in his outward shape; yea in truth in divers respects he maketh himself inferior to the brutish creatures, for he much more degenerateth from the excellency of his creation; he depriveth himself, not only of the use of his reason, but also of his senses, not of his understanding alone, but of his standing and motion also; for when he standeth, he is ready to fall, and when he moveth, he reeleth and staggereth. Lastly, he is far more intemperate than almost any beast; for when they have eaten sufficient, they will eat no more, and when they have drunk to quench their thirst, and to satisfy nature, they cannot be forced by any violence to drink again; whereas these tipplers drink double and triple more than they need, and not only satisfy nature, but also glut and oppress it with superfluity.  
Lastly, 
§. Sect. 5. Drunkenness bringeth poverty.  this sin bringeth men to poverty and want, for they consume their wealth at the wine, and swallow down their whole estate, and so it cometh to pass, that having spent all in superfluities, in the end they want necessaries, and because in their youth they will drink nothing but wine, they are oftentimes constrained in their old age to drink water. So it is said, Prou. 21.17. He that loveth pastime shall be but a poor man, and he that loveth wine and oil shall not be rich. And Pro. 23.21. 
Pro. 21.17.23.21.  The drunkard and the glutton shall be poor, and the sleeper shall be clothed with rags.  
And these, 
§. Sect. 6. The drunkard sinneth against his several parts, and first against his soul.  with many more evils, this vice bringeth to the whole man. Besides which common mischiefs it is also pernicious to his several parts: for first it infatuateth the understanding, perverteth the will, and corrupteth all the affections. To this purpose one saith: Vbi regnat ebrietas ratio exulat, intellectus obtunditur, consilia deviant, judicia subvertuntur: Where drunkenness reigneth as King, there reason is banished as an exile, the understanding is dulled, counsel wandereth, and judgement is overthrown. With this accordeth Seneca his definition of drunkenness: Nihil aliud est ebrietas quàm voluntaria insania: Drunkenness is nothing else but a voluntary madness: Extend in plures dies illum ebrium habitum, nunquid de furore dubitabis? If this drunken habit be continued for many days together, who would make any doubt but that the party were out of his wits? Nunc quoque non est minor, sed brevior: But take it as it is, and it is no less madness than frenzy, but only shorter. Although then drunkenness be not direct madness, yet to speak the best, it is a temporary forfeiture of the wits; and in this it must needs be confessed to be worse than frenzy, in that this is violent, that voluntary; this the evil of punishment, but that the evil of sin. Yea this vice doth not only rob men of reason, but also of common sense, so as they can neither prevent future danger, nor feel present smart. And this the Wise man in lively manner expresseth, Prou. 23.24. where he saith, 
Prou. 23.34.35  that the drunkard shall be as one that sleepeth in the midst of the sea, and as he that sleepeth in the top of the mast. 35. They have stricken me, shall he say, but I was not sick; they have beaten me, but I knew not when I awoke: therefore I will seek it yet still. A notable example hereof we have in Lot, who was so besotted with drink, and deprived of sense and reason, that unwittingly he committed incest with his own daughters, 
Gen. 19.35.  neither knowing when they lay down, nor when they rose up. So that whilst drunkenness lasteth it hath the same operation with deadly poison; for it intoxicateth the brain, benumbeth the senses, infeebleth the joints and sinews, and bringeth a man into a temporary lethargy. Hence it is that Cyrus in his childhood being asked by his grandfather Astyages, 
Xenoph. in padia Cyri. lib. 1.  why at the feast he did not drink wine; returned this answer full of witty simplicity; Because (said he) I took it to be poison: for at the last feast I observed that those who drunk of it, were soon after deprived of their understanding and senses. Whereby appeareth the odiousness of this sin: for if it be a hateful thing for a man to wound his own flesh, and wilfully to maim the members of his body; how abominable is it to wound the mind itself, and to offer violence against our reason and understanding? If it be a crime to offer violence against the subjects, then surely to lay violent hands upon the King himself, and to pull him out of his regal throne, must needs be condemned as outrageous wickedness.  
And thus the drunkard sinneth against his own soul. 
§. 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 less injurious to his body: 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 beauty perisheth, and the vigour of age is disabled. Neither is there almost any part of the body which is not disordered and deformed with this vice of drunkenness; 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 Lacedæmonians used to show unto their children their Helots and slaves in the time of their drunkenness, thinking that their ugly deformity both in body and mind would be an effectual argument to make them loath this vice, which even at the first view showed so odious.  
Secondly, 
§. Sect. 8. 2. It disableth and weakeneth the body.  as it deformeth the body; so also it disableth it, turning strength into weakness, and health into sickness. For as the earth itself with too much moisture is turned into bogs and quagmires; so also is the body thereby wholly corrupted, and (through the redundance of humours, the natural heat being extinguished) is brought unto grievous diseases, as dropsies, gouts, palsies, apoplexy, and such like. So that even in this respect the drunkard buyeth his beastly pleasure at a high rate: 
Senec. epist. 59  for, as one saith, Ebrietas unius horae hilaram insaniam, longi temporis taedio pensat: Drunkenness requiteth one hours merry madness, with a long and tedious time of sorrow and repentance. As therefore sobriety and temperance is the best nurse to preserve health and continue strength; so drunkenness, excess and surfeiting are the speediest means to overthrow them, and the readiest way which a man can take to come with posting haste to immature age and unnatural weakness.  
Lastly, it shorteneth the life and bringeth untimely death. 
§. Sect. 9 Drunkenness shorteneth the life and bringeth untimely death.  For to say nothing of those dangers unto which they expose themselves, by quarreling and brawling in the time of their drunkenness, in which many have perished, and to pass them over who having lost the stern of reason, wherewith they should guide themselves, have as it were dashed against unhappy accidents, and so made shipwreck of their lives; some on the land, some in the water, some in the streets, and some in the ditches; how many are there who have drunk themselves dead, and have presently died, with the weapon as it were in their belly? so that there needed not any jury to go upon them, to find out the cause of their death, it being no more sudden, than the cause apparent. Whose deaths charity itself must needs judge most miserable, seeing they die in their sins, and are taken away in God's just wrath, even whilst they are sacrificing their souls unto Satan. But yet small is the number of those who perish in this apoplexy of drunkenness, in comparison of those multitudes whom it linggringly consumeth; for it doth by little and little quench the natural heat, and drown the vital spirits, and so leadeth men though not by so direct a passage, yet but a little way about to their graves, as certainly though not so speedily. For it bringeth crudity to the stomach, and ache to the head, rheums, impostumes, gouts, consumptions, apoplexies, whereof men perish: and so howsoever drunkenness is not the mother, yet it is the grandmother of their death, though men are ashamed (like upstarts in our times) that it should derive it pedigree so far, for so base a kindred, & therefore entitle it after the name of the next parent. Neither in truth can there be any cause alleged that maketh this our age so weak, diseased, and short lived, which beareth greater sway in producing these miserable effects, than drunkenness and intemperance. It is true indeed 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 needs decline, as the world declineth. It is true also that the mother earth is enfeebled with much bearing, and hath her strength much abated with so innumerable childbirths, and being now come to her cold melancholy age, cannot bring forth her fruits so full of virtue and strength, and so fit for the nourishment of our bodies, as she did in former times; but that there should be such a change so sudden and so extraordinary, and that there should be such great difference in health, and strength, and long life, between this our age, and that which went next before; it can be imputed unto nothing more than this, that now drunkenness and intemperance is after an extraordinary manner increased, whereby the natural and vital heat of men is drowned and extinguished, before it be near spent, like a candle cast into the water, before it be half burned. If then we think it a fearful sin for a man to murder himself, and by laying violent hands on his own person to shorten his life; then let us not esteem drunkenness as a small offence, seeing it produceth the same effects, though by other means and instruments, and bringeth our bodies to the same untimely death, although it be by a divers way.  
And these are the temporal evils which the drunkard bringeth upon himself, 
§. Sect. 10. The spiritual evils which drunkenness bringeth.  which though they be manifold and grievous, yet are they not to be compared with those spiritual evils, into which through a wilful necessity he is plunged, even whilst he continueth in this life. For first by this sin he excludeth himself out of the number of those children who are borne unto God by regeneration and new birth, and is separated from jesus Christ, so as he hath no communion with him nor part in his benefits; for those who are regenerate are begotten unto God by his spirit dwelling in them, and where the spirit of God dwelleth, there it showeth itself, both by mortifying the old man, and subduing the lusts of the flesh, and by quickening the new man, and bringing forth the fruits of the spirit. Now gluttony and drunkenness are the works of the old man, and special fruits of the flesh, 
Gal. 5.21. and 23.  as appeareth, Gal. 5.21. from the which Gods spirit doth purge and cleanse us, as soon as he maketh choice of our bodies to be his temples, and contrariwise doth adorn us with sobriety and temperance, as it is vers. 23. so that they who live in drunkenness, are dead in their sins, they live not to God as being his children, seeing they are destitute of his spirit; but they live to Satan, 
Rom. 8.14.  the world, and the lusts of their own flesh, and remain their vassals unto whom they do faithful service. 
Rom. 6.16.   
Neither are they in jesus Christ, seeing they walk not after the spirit, but after the flesh; they have not as yet put on Christ, seeing they have not put off drunkenness, for he will not be our garment wherein being clothed, we may appear glorious and righteous in God's sight, before we cast away from us the filthy rags of the flesh; and therefore the Apostle teacheth us, first to give a final farewell to gluttony and drunkenness, chambering and wantonness, strife and envying, casting them from us as polluted rags, which are not worth our wearing, and then to take unto us jesus 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 drunkenness quencheth the spirit, 
§. Sect. 11. Drunkenness quencheth the gifts of the spirit.  so it choketh the gifts thereof; and therefore the Apostle teacheth us, that there must be an emptiness of wine, before there can be a fullness of the spirit, Eph. 5.18. Be not drunk with wine wherein there is excess, but be fulfilled with the spirit. 
Eph. 5.18.  For the holy Ghost scorneth to be an inmate, where drunkenness is the inhabitant, and if we make our bodies with much drinking to become wine casks, the Lord will never think them fit vessels to receive his spirit, which is the water of life, neither will this wine of the flesh, 
joh. 7.38.39. Basil mag. Serm. 2. de jeiunio.  and water of the spirit be ever mingled. To this purpose one saith: Ebrietas dominum non recipit, spiritum Sanctum expellit, ut fumus apes abigit, sic spirituales gratias crapula reijcit: Drunkenness neither receiveth the Lord, nor retaineth his spirit, but as smoke driveth away Bees, so it expelleth spiritual gifts. Another maketh this similitude. Our bodies (saith he) are earthy; now as by too much rain the earth is resolved into dirt and made unfit for tillage; so our bodies being over moistened with excessive drinking, 
August. de vitan. ebriet. Serm. 231.  are altogether unfit for the spiritual tillage, and so can bring forth no good fruits of holiness and righteousness. Yea rather being turned into bogs and marshes, they are fit to breed nothing in them but ugly serpents, frogs, and vermin: that is, all manner of abominable sins and loathsome wickedness.  
Thirdly, 
§. Sect. 12. Drunkenness strengtheneth the flesh and the lusts thereof.  as drunkenness 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 mortal enemies, which continually fight against our souls, as it is 1. Pet. 2.11. so that the victory of the flesh is the Christians overthrow, 
1. Pet. 2.11.  and the welfare thereof his destruction. What folly therefore it it to arm our enemy against ourselves, and to put in his hand a sword which will pierce our own hearts? What madness is it when the enemy is ready to give a sharp assault, to pull down the walls of our own city, and to lay open large breaches whereat he may make a free entrance? And yet this folly do these men commit, who pamper the belly and addict themselves to this sensual voluptuousness, as the wise man plainly showeth, Prou. 25.28. 
Pro. 25.28.  A man that refraineth not his appetite, is like a City which is broken down and without walls. Yea even the Heathen man Crates, discerned this by the light of nature: for seeing a young man grown fat and pursy, with pampering his belly, he cried out unto him, O miser, aesine adversus teipsum carcerem munire: O wretch, leave off to strengthen thy prison against thyself. But this folly will appear to be so much greater, if we further consider our own weakness, and the strength of our enemy; for if he be so mighty that we hardly obtain the victory when we are armed at all points with the Christian armour, and have done our best endeavour to weaken him by withdrawing his food, and munition, by fasting and watchfulness; what can we expect but a shameful overthrow, when we have not only disarmed ourselves of the spiritual armour, and so are left naked, but also have heartened our enemy with store of food, and armed him at all points against ourselves? A notable example hereof we have in Lot, who though he stoutly fought the Lords battles against the wicked worldlings, and received not so much as a foil; yet when he had pampered his own flesh with drunkenness, and so strengthened his enemy against himself, he received a shameful overthrow. And this Origen observed: Ebrietas decipit quem sodoma non decepit: 
Orig. Hom. 5. in Genes.  Drunkenness (saith he) deceived him whom all Sodom could not deceive.  
The last spiritual evil which the drunkard bringeth upon himself, is final impenitency; 
§. Sect. 13. Drunkenness is usually accompanied with final impenitency.  for they who addict themselves to this vice, do find it so sweet and pleasing to the flesh, that they are loath to part with it, and by long custom they turn delight into necessity, and bring upon themselves such an unsatiable thirst, that they will as willingly leave to live, as leave their excessive drinking; and howsoever the manifold mischiefs into which they plunge themselves, serve as so many forcible arguments to dissuade them from this vice, yet against all rules of reason, they hold fast their conclusion, that come what come may, they will not leave their drunkenness. And this cometh to pass, partly because they are so bewitched with their sin, and so lulled asleep with their sensual pleasures, that they neither regard God's word, nor yet his works, 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 harp and the viol, the timbrill and the pipe, and wine in their feasts; but they regarded not the work of the Lord, neither considered the works of his hands, Esa. 5.11.12. 
Esa. 5.11.12.  And partly because they are desperately resolved to continue in their course, notwithstanding they plainly discern the innumerable evils which they bring upon themselves. And this the wise man, in most lively manner expresseth, Prou. 23.35. 
Pro. 23.35.  They have strucken me, will the drunkard say, but I was not sick; they have beaten me, but I knew it not when I awoke, therefore I will seek it yet still. So the drunkards encourage one another in their drunkenness. Esa. 56.12. 
Esa. 56.12.  Come I will bring wine, and we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. By all which it plainly appeareth, 
August. de vitan. ebriet.  that the drunkard of all other sins is most hardly reclaimed from his vice; in regard whereof Austin compareth drunkenness to the pit of hell, into which when a man is once fallen, there is no redemption. The consideration whereof should make all Christians to abhor and flee from this vice, seeing final impenitency most commonly accompanieth it, which is the greatest evil that is incident to man in this life, in that it is a certain forerunner of eternal condemnation.   

CHAP. VI That drunkenness is the cause of many other sins.  
ANd thus have I showed that drunkenness is in all respects sinful. 
§. Sect. 1. Drunkenness is the cause of other sins.  But as it is a sin in itself, so also it is the cause of other sins: for when Satan by the help of drunkenness hath stolen away the heart, deprived men of the use of reason, and put out the eyes of their understanding, then can he lead them as it were blindfold into all manner of sin, and make them his ready vassals to act and perpetrate any wickedness.  
But that we may descend from generals we will insist in some particular sins, 
1. It is the cause of vain babbling.  unto which drunkenness maketh men most prone. As first the sins of the tongue: for as it is true of all evil tongues, which S. james speaketh, so it is most truly verified of the tongue of drunkards; namely, that it is a fire, yea a world of wickedness, which defileth the whole body, and setteth on fire the course of nature, 
jam. 3.6.7.8.9.  and is set on fire of hell, an unruly evil which cannot be tamed, full of deadly poison; wherewith they bless God and curse men at the same time, etc. jam. 3.6.7.8.9. For they who are addicted to this vice, they abound not only in vain and idle talk, but also in foolish and ridiculous babbling, whereby they some out their own shame, and plainly prove unto all the hearers, that the hidden fountain of their hearts is full of deadly poison and stinking corruption, by those loathsome streams which issue from their mouths. Neither are they sparing in these speeches, but excessively frequent, and irksomely clamorous; the wine being to their tongues as a strong gale of wind to the windmill sail, which whirleth it about in a continual motion. And hence it is the idol Bacchus was called Liber pater, 
Plutarch. symb. prob. lib. 1. prob. 1.  because he setteth the tongue at liberty to run at random without intermission, until excessive abundance put it to silence. So that it is a most difficult thing to be prodigal in drinking, and niggardly in speaking: and therefore Bias thought it a sufficient argument to approve his wisdom, 
Plutarch. de Garrul. tom. 2.  in that he could join these two together which are in nature so dissonant: for being at a banquet taxed of folly, by a vain babbler, because he said nothing whilst others talked; answered, that even this reason was sufficient to acquit him of the imputation of folly; for what fool, I pray you (said he) can be silent in the midst of his cups? So divers Philosophers meeting with the King's Ambassadors at a feast in Athens, every one to commend his wisdom uttered some memorable sentences which might be related to the King, only Zeno continued silent; the which when the Ambassadors observed, they demanded of him what they should report from him unto the King. Nothing (answered Zeno) but this, that there is an old man at Athens who in the abundance of wine can keep silence.  
So that it is a difficult thing to observe any moderation in vain talking, where there is immoderate drinking: 
The reason why drunkards are commonly vain babblers.  of which this reason is rendered; that the drunkard loveth to hear himself speak, because then above all other times he hath an overweening conceit of his own wisdom; neither is a man so apt to abuse his own judgement about any other self excellency, namely, to think that he is more noble, rich, or beautiful, than the truth is, as in this opinion, that he excelleth all in wisdom. 
Plato apud Plutarch. Sympos. lib. 7.  And hence it is that some think wine was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; because it maketh those that drink it to think themselves wise. Unto which may be adjoined another reason, namely, that they are plentiful in discoursing, to the end they may show, that howsoever they have drunk largely, yet they are not overtaken with drink, seeing they have still the use of their understanding, memory, and speech, and so often times whilst they labour to hide their drunkenness, they plainly discover it by their much babbling.  
But as drunkenness is the cause of much idle and vain talking, 
§. Sect. 2. 2. It is the cause of wicked talking.  so also of much lewd and wicked talking: for as the drunkard's heart is inflamed with wine, so is his tongue set on fire by hell, flaming out as it were the stinking sulphur of wicked and ungracious speeches. If he be wanton disposed, than he uttereth nothing but ribaldry and obscene filthiness, which will make chaste ears to glow as much with heat, 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 bosom, but smoketh out in ribald speeches and filthy communication. But if choler have the predominance in this drunken subject, then doth it show itself in raging, railing, and reviling speeches, so as there is no man's credit which they are not ready to impeach; no sex, state or condition whom they do not load with their opprobries; no sanctuary so safe which can privilege a man's name from the violent fury of their slanderous tongues. Yea, and as though it were not impiety enough to be at defiance with the whole earth, they do make war also against heaven, and belch out blasphemies against their Creator, swearing and forswearing themselves upon every vain occasion, and renting piecemeal the sacred person of our Saviour, as though this were the fittest means to show their furious choler against men, by despiting God himself.  
Neither is this vice of drunkenness only fruitful in foolish and wicked words, 
§ Sect. 3. Drunkenness discovereth other sins.  but also in actions suitable to their speeches: for than they show themselves most odiously wicked, both because they discover that nakedness of vice, which at other times they hide, and also run into new outrages which are the usual companions of this sin. For there is almost no vice which drunkenness doth not both intend and increase, and also lay open and manifest; for where as shamefastness, at other times maketh men refrain from their beloved vices, 
Sen. epist. 83.  or at least to hide and disguise them, drunkenness banishing all shame and modesty, doth lay vice open to the public view, so that then especially the proud man is most insolent and arrogant; the lascivious man most wanton and filthy; the choleric man most furious and outrageous, having no respect of person, nor regard of any presence.  
And as it doth discover old vices, 
§ Sect. 4. Drunkenness causeth men to fall into other sins. Hier. epist. ad Ocean.  so it causeth men to fall into new sins; for not only it maketh them ridiculous in all their behaviour, and exposeth them to the scorn and derision of all the beholders; but also more than barbarously uncivil, and heathenishly wicked. Whilst Noah was overtaken with this vice, he showed his nakedness, and laid himself open to be derided of his own wicked son, discovering those secrets of nature, in one hours drunkenness, which six hundred years soberness had kept covered and hid; and this which was once done by Noah in his first and last drunkenness, is common and usual with those who accustom themselves to this vice; for that which a modest man shameth to do in a secret chamber, they impudently act in the open streets. In which respect it is truly verified of those who first fall into this vice, 
Epist. 83.  which Seneca generally speaketh of all drunkards: Multa ebrij faciunt quibus sobrij erubescunt: Drunkards (saith he) do many things in the time of their drunkenness, of which they are ashamed when they are sober, howsoever long custom hardeneth the face, and maketh men void 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 mind what he hath said and done in the time of his drunkenness.  
But as this vice of drunkenness doth cast a man headlong into unhonest actions, and barbarous incivility; 
§. Sect. 5. Drunkenness, the cause of murder.  so into all manner of horrible sins and outrageous wickedness, and especially into those two heinous crimes of murder and adultery. For when the heart boileth with unnatural heat, and the head is deprived of the use of natural reason and understanding, than choler supplying the place of wisdom, men are apt to entertain discord and contention, and when they have skirmished a while with words, all parties being as ready to offer injuries as impatient to bear any requital of wrongs, they come at length to down right blows, every thing which cometh next to hand serving as instruments of their wrath; their cups which whilst they were sober, carried from one to another pledges of their love, in their drunken rage are dashed against one another's faces; their weapons which in their sober mood were used to defend themselves from their enemies, are now thrust into the breast of their dearest friends; and whilst this fit lasteth, they labour to murder those whom at other times they would defend from wrong with the hazard of their own lives. A notable example whereof we have in Alexander, who in his drunkenness murdered his dear friend Clitus, the which horrible fact he so much detested when he was sober, that in revenge thereof he would have murdered himself. This fruit of drunkenness Solomon setteth down, Prou. 20.1. Wine is a mocker, 
Pro. 20.1. and 23.29.  and strong drink is raging. And Pro. 23.29. To whom is woe? to whom is sorrow? to whom is strife? to whom is babbling? to whom are wounds without cause? etc. Even to them that tarry long at the wine, to them that go and seek mixed wine? that is, who drink more for wantonness then for thirst. To this purpose one saith, that the wine yieldeth three grapes, one for delight, another for drunkenness, and the third for outrage. For when delight hath brought a man to drunkenness, drunkenness maketh way for outrageous injuries, and barbarous cruelty. The consideration whereof, should make us to abhor this vice of drunkenness, seeing excessive drinking of wine, bringeth an insatiable thirst after blood, and that not the blood of a man's enemies, but of his companions and nearest friends.  
But as drunkenness is the cause of bloodshed and murder, 
§. Sect. 6. Drunkenness is the cause of whoredom and all uncleanness. Pro. 23.33. ovid. lib. 1 de art. aman.  so also of whoredom and all uncleanness; for when the belly is filled with drink, then is the heart also inflamed with lust, and the eyes full of adultery gaze upon strange women, as the wise man teacheth us, Prou. 23.33. To this accordeth Hieroms judgement; Nunquam (inquit) ebrium putabo castum; I can never be persuaded (saith he) to think that a drunkard can be chaste. And he that had the greatest insight into the art of lust, saith, that Vina parant animos veneri; Wine maketh an open passage into the heart for lust to enter. An example whereof we have in the Sodomites, who abounding in drunkenness and bellie-cheere, fell into all manner of unlawful lusts, both natural, and against nature, and so being heated with the fire of concupiscence, they became fit fuel for the fire of God's wrath and fearful vengeance. And of this Lots daughters having experience, by reason of their wicked neighbourhood, remembered their sin, but forgot their punishment; and desiring to raise unto themselves an incestuous posterity, not having any hope, 
Gen. 19.32.  in regard of their father's godliness to accomplish their desire, they make him drunk, not doubting but that lust would follow, if drunkenness did go before. The like experiment David made upon Vriah, although without like success, 
2. Sam. 11.13.  the Lord crossing his designs with his overruling providence; for when he desired that Vriah should lie with his wife, and so father his bastardly issue; he caused his servants to make him drunk, supposing that drunkenness and continency, would hardly have harboured in the same subject.   

CHAP. VII. That drunkenness is the cause of many fearful punishments.  
ANd thus have I showed that drunkenness is not only sinful in itself, 
§. Sect. 1. Drunkenness is the cause of punishment.  but also that it is the cause of many other heinous transgressions. Now that it may appear, that it is every way evil: we are in the last place to prove, that it is not only the cause of sin, but also the cause of punishment; in which point I purpose to be more brief, because by necessary inference it is already sufficiently proved. For all those evils which this vice bringeth upon a man, as in respect of the party who bringeth them upon himself, they may be called evils of sin, so in respect of God who hath also a just hand in inflicting of these evils, they may be called evils of punishment.  
But to come to the purpose, the punishments which are inflicted for the sin of drunkenness, 
Drunkenness maketh a man liable to a fearful woe, and heavy curse.  are many, and grievous, and that both in this life, and also the life to come; in this life it subjecteth a man to bear the intolerable weight of God's wrath and fearful vengeance, and maketh him liable to God's curse, 
Esa. 5.11.  and heavy woe denounced, Esa. 5.11. Woe unto them that rise up early to follow drunkenness, etc. More especially the Lord punisheth the drunkard, 
God punisheth drunkenness by infamy and reproach.  both in his nature, state, and person. His name is branded with infamy and reproach, and his glory is turned into shame, for the Lord layeth open his filthiness, and discovereth his ugly nakedness, to be scorned and derided, not only of enemies and strangers, but also of his familiar acquaintance, of his own servants, yea sometimes of the children of his own body, and of his wife who lieth in his bosom. So when Noah fell into this sin he discovered his nakedness, and was derided by his own son: the which as it was a fearful sin in Cham against his father, and in Noah against himself, so was it a just judgement of God upon his drunkenness. Thus Abigail, 
1. Sam. 25.  though at other times a good and dutiful wife, yet becaufe in the time of his drunkenness her husband gave a foolish and churlish answer unto David's messengers, she falleth to descant upon his name, Nabal is his name, and folly is with him; as though she should have said, his name and nature are well fitted in an evil suitableness; for a fool he is called, and a fool he showeth himself in all actions. And yet this was spoken by a good wife, when her purpose was to make for him the best apology she could to mitigate his offence; what therefore would a bad wife have spoken in the like case, desiring to unburden her spleen, and to aggravate his fault? If folly were the best ornament to cover his faults; what could be expected to be under this cover but beastly filthiness and ugly wickedness? This heavy judgement the Lord denounced against the drunkards of juda, Habac. 2.16. 
Habac. 2.15.  Thou art filled with shame for glory; drink thou also and be made naked, or discover thy filthiness, the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be for thy glory.  
Secondly, 
§. Sect. 3.  the Lord punisheth the drunkard in his state; for this curse lieth upon this sin, 
2 The drunkard is punished in his state.  that he who is addicted thereunto, shall not be rich, Prou. 21.17. Yea the Lord punisheth drunkards, not only with poverty, but also with penury and extreme want; 
Pro. 21.17.  for because in the time of plenty they take too much, and so abuse his creatures, he bringeth upon them in the time of dearth and famine, a proportionable punishment, that they shall not have enough, and so depriveth them of the use of his creatures: and like a wise Physician after they have surfeited with fullness, he prescribeth a long fast, that so they may recover their stomachs, and for the time to come learn more temperance, because their fuperfluitie bringeth want, and their too much, is punished with too little. And this judgement is threatened against the drunkards of juda, joel. 1.5. 
joel, 1.5.  Awake ye drunkards and weep, and howl all ye drinkers of wine, because of the new wine, for it shall be pulled from your mouth, etc.  
Thirdly, the drunkard is punished in his person, 
§. Sect. 4. The drunkard is punished in his body with sickness.  and that both body & soul; upon his body the Lord inflicteth, first, dangerous sicknesses and desperate diseases, as hath been showed; for as the Lord sendeth such a blessing upon these creatures, when they are temperately used with thanksgiving, that they become notable means for the strengthening of the body, and preserving health; so when they are immoderately used, & ungratefully abused to the dishonour of God's name, he layeth his heavy curse upon them, and so they enfeeble the body, and bring innumerable sorts of sicknesses and diseases.  
Yea the Lord punisheth this sin, not only with sickness, 
§. Sect. 5. Drunkenness is punished with death.  but also with death itself, and not such deaths alone which wait upon drunkenness, as being necessary effects of this cause, of which I have already spoken, but also such as are more violent and unnatural. Thus the Lord caused Ela to perish in his drunkenness, by the hands of his own servants, 1. Kin. 16.9. 
1. King. 16.9.  And thus the Lord threateneth the Babylonians that he would give them over to the sin of drunkenness, whereby they should fall into a perpetual sleep, even the sleep of death, out of which they should never awake, jer. 51.39. 
jer. 51.39.  The which punishment was accordingly inflicted both upon the Prince and people: for whilst Belshazzar was feasting and drinking amongst his thousand Princes, the Lord by a hand writing upon 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 upon them in the time of their feasting and drunkenness, killing the King, and surprising the city, and with it the whole Monarchy, 
Dan. 5.2.30.  as appeareth Daniel 5.2.30.  
But as the drunkard is punished in his body, 
§. Sect. 6. The drunkard is punished in his soul. 1. By losing the use of reason.  so also in his soul: for first the Lord doth infatuate them, and depriveth them of the use of reason, and understanding, and that most justly: for when they will not be ruled by reason, which the Lord hath appointed as their sovereign, and as viceroy next under himself in the little common wealth of man's body, he taketh away from them their natural and lawful King, and subjecteth them to the tyrannical government of their filthy and unruly lusts. For what should they do with reason who will not use it? and why should they have the understanding of men, who demean themselves worse than the brutish creatures?  
Secondly, 
§ Sect. 7. 2. With hardness heart of & final impenitency.  the Lord giveth the drunkards over to hardness of heart, security, and final impenitency, as hath been showed: for as excessive drinking bringeth a dead sleep upon the body, so also a spiritual lethargy upon the soul, which so stoppeth the ears, and taketh away the understanding, that they can neither hear the still melodious sound of God's mercies, nor yet the thundering noise of God's fearful threatenings and heavy judgements calling them to repentance: but as they are not alured by the one, so they are no whit terrified with the other, but continue still in this dead sleep of sin, till they are awakened by the voice of the Archangel, and summoned to judgement. So that their wine to them is no better than bewitching and deadly potions, whereby the great Magician Satan keepeth them in a perpetual sleep of sin, and their drunkenness serveth as a swift chariot, which with headlong speed carrieth them into hell. 
§. Sect. 8.   
And these are the punishments which are inflicted upon drunkards in this life; 
Drunkenness is punished in the life to come with the loss of heaven and with the torments of hell.  the which howsoever they are fearful and terrible, yet are they far more light and easy, than those which are reserved for them in the life to come; for they shall be cast out of God's presence, and excluded out of his kingdom, where is fullness of joy for evermore; as the word of God plainly telleth us, 1. Cor. 6.10. Gal. 5.21. And yet this is but one half of their misery: 
1. Cor. 6.10. Gal. 5.21.  for being summoned to appear before God's judgement seat, and not being able to answer one word for their misspending of God's talents, and the abusing of his creatures, nor for their fearful dishonouring of his holy name, not only by their drunkenness, but also by their horrible blasphemies, cursings, railings, ribaldry, and all other their heinous sins, before spoken of, they shall be cast into utter darkness, and have their portion in the lake which burneth with fire and brimstone. The serious consideration whereof may serve in stead of ten thousand forcible arguments to restrain all men from this sin. For what then will their passed pleasures profit them, when as they are to be punished with eternal torments? What joy shall they have in remembering their former good fellowship and merry company, when as now they shall have no other company, but the wicked fiends and damned spirits? What will it avail them to have pleased their taste and delighted their appetite, with their delicious drinks and choicest wines, when being in torment in hell fire, there shall not be granted unto them so much as a drop of cold water to cool their heat? 
Luk. 16.  What will then their cups of pleasure profit them, when as they must drink the cup of God's fierce wrath, and sup up the dregs thereof even to the very bottom?   

CHAP. VIII. The causes why drunkards continue in their sin.  
ANd yet such is the folly of voluptuous men, 
§. Sect. 1. The sottish folly of drunkards.  that howsoever all these evils do accompany this vice of drunkenness both temporal and eternal, yet they will not be reclaimed from it; the which folly is so much the greater, in that they wilfully incur all these mischiefs, for the nourishing of a sin, 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 reproach; it doth not bring with it profit and riches, but loss and poverty; neither can there be any pleasure in the vice itself: for what more delight can a man take to drink when he doth not thirst, then to eat when he is not hungry? to continue still carousing when already he hath drunk too much, then presently after a great feast to fall to eating again upon a surfeited and full stomach? but only that by long custom they have brought themselves to an habit, and turned superfluity into necessity: so that as those who load themselves with clothes, are apt to take cold if they leave off any one garment, though the one half were sufficient to preserve their bodies in natural heat and strength, if they were so accustomed; so these drunkards by long use have brought upon themselves such a necessity of drinking, that their dropsy desire is never satisfied, nor their insatiable thirst quenched, unless 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 mere worldling should be alured to continue in this vice, there being no respect of worldly good to entice him. But the cause hereof is, that either men against reason and nature are drawn into this vice, through the unresistible violence of bad company, or through their own wanton voluptuousness, which maketh them slaves to their filthy lusts; and then howsoever there was no reason why they should wilfully subject themselves to this bondage, when they were at liberty, yet when they are once enthralled, there are causes enough to keep them in subjection: neither is it a hard matter to keep him in safe custody, who is already bound in strong chains.  
Now these causes are principally three: 
§. Sect. 3. 1. Sottishness the cause of drunkenness.  first, because those who are addicted to this vice are so infatuated and besotted, that they never enter into any consideration of their estate; but as they are senseless in feeling present miseries, so they are securely careless in foreseeing or avoiding future evils; like filthy swine feeding greedily on such things as please the appetite, never considering that they do but fat themselves for the shambles and slaughter.  
Secondly, because such is their infidelity, 
§. Sect. 4. The second cause is infidelity.  that though they hear these things, yet they believe them not, and being convicted, they are not persuaded: otherwise it is impossible that reasonable creatures should be subject to such brutish folly, as to nourish a needless and fruitless vice, which is accompanied with so innumerable mischiefs. If but a common friend do warn us not to drink in such a cup, because it is mixed with deadly poison; though the cup were of gold, and the drink most delicious, yet who would taste it? If a faithful Physician should forbid us to feed on such or such a dish, assuring us upon his approved knowledge and certain experience, that if we eat of it we shall either lose our wits, or fall into grievous diseases, or endanger life itself; what man is so sensual in his appetite, that would be persuaded for company sake, or to please his pallet, to feed upon it? But the Lord who is a friend of friends, and a Physician of skill and faithfulness without compare, hath forewarned us to avoid excessive drinking, because it will bring upon us innumerable evils, both in our bodies and souls, temporal and spiritual, in this life and the life to come; and hath plainly told us, that howsoever these are sweet potions in the going down, yet we shall find them to be deadly poisons in operation; and notwithstanding all this, few are reclaimed from this vice, and that because howsoever they give him the hearing, yet in truth they believe him not.  
Lastly, 
§. Sect. 5. The third cause is their vain excuses.  they continue in this vice because they have some figge-leaves of vain excuses, whereby they endeavour to hide the ugly filthiness of their sin; partly defending it as being tolerable, and partly extenuating and excusing it, as being light and venial. 
The 1. excuse, because they are not overcome with drink though they drink much.  First they think themselves sufficiently cleared from the sin of drunkenness, and acquitted of the punishment, because howsoever they drink abundantly, yet such is the strength of their brain, that they are able to bear it without any great distemperature, and retain still the use of their reason, memory, and all their other faculties as at other times. But such are to know, that not only drinking unto drunkenness, is condemned by God's word; but also excessive and immoderate drinking, when as men sit much at the wine, and take their chief delight in tippling, yea it is a sin more heinous before God, then moderate drunkenness, when as men drinking sparingly, are yet overtaken at unawares, through the weakness and infirmity of their brain; for they sin sometimes unadvisedly, and in some sort against their will, but the other continue in their vice upon a deliberate purpose, voluntarily and wilfully; they through weakness 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 fearful woe. Esa. 5.22. Woe unto them that are mighty to drink wine, and to them that are strange to power in strong drink. So the Apostle Peter reckoning up the lusts of the Gentiles, numbereth amongst them, not only drunkenness, but also excessive drink, 
1. Pet. 4.3.  1 Pet. 4.3. And those Princes are condemned, who drink not for thirst, 
Propter compotationem. Eccl. 10.17.  or for strength & nourishment, but for drinks sake; that is, because they take pleasure and delight in immoderate drinking. Eccles. 10.17.  
But howsoever the spirit of God thus condemneth it, 
§. Sect. 6. Worldly men glory in their much drinking.  yet worldly men who would be accounted Christians, are so far from censuring it as a vice, that they think it an excellent property, and a singular ornament, whereby they grace themselves, when as they can drink more than two or three, and yet bear it away, and being on the bench of good fellowship are able to get the victory in quaffing, and drink the rest of their company under the table: but what excellency is in this quality, 
Plutarch in Demosth. 2. Aristip. apud Laert. lib. 2. cap. 8.  to suck in much drink, which (as Demosthenes said of King Philip) is common to them with a sponge? what great exploit do they in drinking more than others, seeing a horse, or mule can drink more than they? what matter of boasting have they, that their stomachs will bear and hold more wine than the rest of the company, seeing (as Seneca saith) in this the wine cask far excelleth them? 
Epist. 83.  what great conquest have they got, when in excessive drinking they have overcome all their companions; seeing in conquering they are overcome, and are shamefully foiled and overthrown by Satan their chief enemy, whilst they triumph in a drunken victory over their friends? And therefore let not these men for want of virtue boast of their vices, wherein they shall but foam out their own shame, and discover their naked filthiness; for whilst they thus brag of their natural strength, they plainly show their spiritual weakness; and whilst they vaunt of these drunken conquests, they clearly prove that they are no better but the devils captives.  
Secondly, they justify their wickedness, 
§ Sect. 7. The second excuse, that wine is given for the use of man.  by alleging for themselves, that God hath given the grape and wine for the use of man: and that not only for his necessity, but also for delight, that by more liberal drinking he may have a merry heart. To which I answer, that howsoever this proveth the lawful use of wine joined with sobriety and moderation, yet it serveth nothing to approve the abuse in excess and drunkenness, nay rather the contrary from hence may be concluded; for it was given to make the pensive merry, and the sorrowful glad, and not to make those who are already merry, mad and frantic. It was given to cheer the heart, and not to oppress it; to comfort the stomach, and not to load and glut it; to work in us such a spiritual joy, as should entice us to praise God's name in the fruition of his gifts, of which our Prophet Hosea speaketh, Cap. 2.15. and not such a worldly and carnal joy, as showeth itself in filthy ribaldry, and impious blasphemies. In a word, the Lord doth bestow upon us, not only the competent wages of sufficiency, but also the extraordinary veils of plenty and abundance, that thereby we may be encouraged to perform unto him more faithful and cheerful service, and not that through our abusing them to excess, we should disable ourselves for all good duties, and be well fitted for the service of the devil.  
Lastly, they allege for the defence of their drunkenness, 
§. Sect. 8. The 3. excuse, that they use drunkenness for Physic.  that they use it not for any delight which they take in drinking, but as the best remedy prescribed by the learned Physician for the curing of some dangerous diseases, to which they are subject. To which I answer, that if it be accounted a sottish folly to staunch the bleeding of the finger, by wounding of the heart, then much more to cure the body by destroying of the soul; for if drunkenness be a sin (as all men confess) and if the wages of sin be death eternal, of soul and body, 
Rom. 6.23.  as the Apostle teacheth us, Rom. 6.23. If finally it make all men who commit it, 
Deut. 27.26.  liable to God's fearful curse denounced in his law, Deut. 27.26. then what madness is it, wilfully and presumptuously to rush into sin, which is accompanied with eternal destruction of body and soul, for the recovery of our bodily health; to hazard the feesimple of our everlasting patrimony, for the repairing of our earthly tabernacles, yea the prison of our souls, and to venture the loss of eternal happiness in God's kingdom, for the prolonging of our miserable pilgrimage in this wretched world. Besides, the Lord hath ordained many sovereign means and remedies of lawful Physic, upon the use whereof we may much more assuredly expect God's blessing, for our recovery, then upon this evil and sinful means, which he hath branded with his curse. And therefore when the physicians receipt is contrary to the prescript of God's word, let us reject it as sent from hell; and as one saith, Cum turpis est medicma sanari pudeat: Let us rather die of an honest disease, then preserve life by a dishonest medicine.  
Others there are, 
§. Sect. 9 The fourth excuse, that they are drawn into this sin by bad company.  who not being so impudent as to defend their drunkenness as lawful, do yet extenuate and excuse it as light and venial. And first they say, that for themselves they have no liking of this vice, but only are drawn into it sometimes by reason of their company. To which I answer, that that is a bad fellowship which brings us into a league with vice, and makes us to set virtue at utter defiance; that is a wicked knot of friendship which ties us both to the evil of sin, and the evil of punishment, and it will prove but a sottish dotage in the end, if rather than we will part with wicked companions, we will in foolish kindness accompany them into hell. If therefore our companions delight in sin, let not us delight in them, but flee their society as being the devils advocates to solicit us unto wickedness; and let us take heed lest whilst we labour to maintain friendship with men, we do not proclaim enmity against God. They are but bad servants who will keep company with their master's enemies, and join with them in their lewd courses, especially after he hath seriously warned them to forsake it; but we profess ourselves the servants of God, and he hath straightly charged us to leave the fellowship of wicked worldlings, and especially of such as live in drunkenness, because their fellowship will corrupt us and allure us by their example and enticements, to the committing of the same sins. Thus the wise Solomon chargeth us from God, that we should not keep company with drunkards and gluttons, Prou. 23.20. 
Pro. 23.20.  So the Apostle enjoineth us that we should not have any fellowship, nor so much as eat with a drunkard, 1. Cor. 5.11: 
1. Cor. 5.11.  and that we should have no fellowship with these unfruitful works of darkness; or if unwittingly and unwillingly we be thrust into any such society, we must not imitate but reprove them. Eph. 5.11. 
Eph. 5.11.   
Secondly, they allege for their excuse, 
§. Sect. 10. The fifth excuse, that it is the custom of the country.  that this excessive drinking is the usual custom of the country, and the common practice of the people where they dwell; and therefore they are the rather to be excused, if they behave themselves like other men, seeing singularity would make them odious, and bring them to contempt. To which I answer, that custom, not grounded upon either reason or religion, is the worst kind of barbarous tyranny, that a common fashion dissonant from God's word is no better than a common sin, which bringeth upon whole nations universal judgements; and therefore we must not join with them in their sins, if we would be disjoined from them in their punishments. That as community commendeth that which is good, so it aggravateth that which is evil; that Christians must not live by profane examples, but by God's holy precepts; that we are expressly charged by God not to follow a multitude to do evil, Exod. 23.2. 
Exod. 23.2.  That we must not fashion ourselves like unto the world, but labour to find out Gods will, that we may conform our lives thereunto, Rom. 12.2. 
Rom. 12.2.  That if we will needs live by example, we must propound for our imitation those who are most godly and religious, and not those who are most in number. For it is better being with Noah alone in the Ark, then to be in the flourishing assemblies of wicked worldlings; to join with righteous Lot, then with all Sodom; to be in the small number of Christ's little flock which are to be saved, then in the numerous herds of goats, which are destinated to destruction.  
Lastly, 
§. Sect. 11.6. Excuse taken from the example of holy men.  they extenuate their vice of drunkenness, as not deserving the censure of an heinous sin, seeing the holy patriarchs Noah and Lot fell into it. But by the same reason they might as well conclude, that murder and adultery are but small and venial sins, because holy David committed them, and that it is but a light offence to deny and forswear Christ our Saviour, because Peter the Apostle was overtaken with it. Yea in truth they may thus excuse idolatry, blasphemy, pride, covetousness, & all other heinous wickedness, seeing the dearest children of God are not privileged from them, nor any other pardonable sin: but only from the continuing and living in them. Again, these faithful servants of God, did not often fall into this sin of drunkenness, for Noah fell into it but once, and that as it seemeth upon ignorance, because he did not know the property and operation of wine, the use whereof himself invented; whereby he was also the more easily overtaken, as being overjoyed when he tasted such excellent fruits of his own labours. And Lot was but twice overtaken, and that by the allurement of his own daughters, to which he was more apt to give ear, because their hearts being oppressed with grief for the destruction of Sodom, the loss of his goods, and sudden death of his wife, he took more liberty in the use of these creatures for their comfort and refreshing. So that howsoever these holy men were overtaken once or twice with drunkenness, yet they were no drunkards; for we must put a difference between those who fall into this sin through infirmity, and those who make it their usual practice; and consequently, these examples serve no better for their excuse who live and continue in this vice, than Peter once denying of his master excuseth them, who make a total and final apostasy from Christ and his true religion.  
Again, 
§. Sect. 12. Drunkards abuse the Scriptures.  let these men know that they horribly abuse the Scriptures, when as they hearten themselves in their sins by the example of the faithful, who have fallen into the like; for the spirit of God hath purposely recorded their slips, to show humane frailty, that we may not rest upon our own strength, and Gods infinite mercies in pardoning these gross offences of his servants, that those, who through infirmity fall into the like sins, may not despair of his goodness: but receive some refreshing for their fainting souls. And finally, that we may be stirred up with more care to watch over our own hearts, and seeing their falls who have gone before us may turn aside from these slippery places, or more warily look to our own footing, lest we also slipping come to the like downfalls. There is no Pilot in his right wits, when he seethe sea-marks purposely set to give warning of rocks, sands, and shelves, whereupon others have made shipwreck, will take occasion thereby to run his ship upon them, but rather will employ all his care and skill that by avoiding them he may escape the same danger; let us therefore follow the like practice, and seeing these examples are recorded for our learning, that he who thinketh he doth stand, may take heed lest he fall; 
1. Cor. 10.12.  let them not make us more securely to go forward in our sins, but rather move us to work out our salvation with fear and trembling, as the Apostle exhorteth, Phil. 2.12. 
Phil. 2.12.    

CHAP. IX. The greatness of their sin who purposely make others drunk.  
ANd thus have I not only showed the heinousness of this sin of drunkenness, 
§. Sect. 1. The greatness of this sin who make others drunk on set purpose.  but also have pulled away from it such coverings of excuses, under which men labour to hide it, and so have laid open the filthy nakedness of this vice to the public view, that those who are not addicted thereunto may the more detest it, and that those who have been overtaken with it, may be moved seriously to repent for that which is past, and for the time to come constantly resolve to leave and forsake it, as being to God odious, hurtful and injurious to their neighbours, and to their own bodies and souls most pernicious. Now for conclusion of this treatise we are briefly to show, that as it is a great sin to live in this vice one's self, so it is no less grievous in the sight of God to be guilty of another's drunkenness. In which respect many in our days fearfully offend, 
Some delight in others drunkenness.  and that in a divers manner; for some take delight to see others drunken, and make a sport and may-game of their neighbour's sin; as though it were fit matter to move laughter, to see God dishonoured, his name blasphemed, his creatures abused; and to behold our neighbour's nakedness, and as it were from a man transformed into a beast; yea in truth in a far worse condition, both in respect of his present state, and future danger, in that he taketh a ready course to run headlong into hell. It would be accounted barbarous inhumanity, for a man to laugh and delight himself when he beholdeth another running upon his sword's point, or casting himself down from a high rock, or fallen into the fire; what therefore is it but horrible impiety to solace a man's self in another's sin, whereby he is laid open to God's fearful judgements, and endangered to suffer eternal torments in the fire of hell?  
Others there are who do not only take pleasure in seeing the drunkenness of their neighbour, 
§ Sect. 2. Some use all means to help forward others in drunkenness.  but also help him forward in this wicked course, and that both by alluring enticements, and also forcible constraint. They allure them by giving them bad example, by drinking unto them in show of kindness, requiring of them that by imitation they will return a pledge of the like love, by challenging them to express their love, and honourable respect to their absent friends, by drinking carouses to their health: and lastly, by liberal spending they care not how much, for the procuring store of the choicest wines, and most enticing drinks: for unto such a height of wickedness are men come in these our times, that though the woeful tears and pitiful complaints of their poor brethren, cannot wring from them one penny, for the relief of their extreme want, or so much as a piece of bread to satisfy their hunger and sustain their lives; yet are they open handed and prodigally liberal, in spending their money to make their neighbours drunk, that so they may make themselves merry in beholding their nakedness. But this will make a fearful reckoning at the day of judgement, when God and their own consciences shall accuse them of their graceless misspending the Lords talents, by pinching the hungry to pamper the full; by withholding drink from the thirsty, to make others drunk with too great abundance; by denying a penny to the poor needy, unless it be squized out of them by authority; whereas they are willing prodigally to spend shillings and pounds in these wicked abuses, which tend to God's dishonour, and the destruction of their neighbour.  
But howsoever this is a high degree of sin, 
§. Sect. 3. Some compel others to drunkenness.  yet there are others in these wretched times, who climb a step higher on this ladder of wickedness. For taking pleasure to see others drunk, they do not only allure them to take more than they should, but also force and constrain them to drink more than they would, urging it as a matter of egregious wrong and singular disgrace, which they will by no means let pass unrevenged, if they will not answer them in their carouses. So that in these sinful days it is counted an injury worthy not only ill words, but also wounds and stabs, if a man will not for company grievously sin against God, destroy his own body and soul, and wilfully leap into hell fire. But let such ruffians know, 
The grievousness of this sin.  that this their behaviour is in reason most absurd, outrageously injurious to their neighbours, desperate wickedness against God, and most damnable to their own bodies and souls. For first it is as absurdly foolish to compel another to drink as much as themselves, who hath neither the like appetite to receive it, nor strength to bear it, as to force them to eat as much as themselves, they having weaker stomachs and worse digestion; or to reach as high, they being of lower stature; or to bear as much, when as they are not comparable in strength, seeing nature hath not dealt alike with all in the one more than in the other, but hath given to every one his own proportion.  
Again, 
§. Sect. 4.  what greater injury can they offer to their neighbour, then coming into their company as a friend, to use him as an enemy, thrusting him with violence into these wicked actions, which will weaken his strength, impair his health, shorten his life, and (that which is worst of all) wound his conscience with sin, and destroy his soul? Neither in truth is this their good fellowship better than the Spanish cruelty to the poor Indians, who laboured to commend their skill by striving who could shoot nearest unto their hearts, and to approve their strength by contending who could give the deepest would in their naked bodies: so these men to extol their wicked strength, and drunken valour, strike deep wounds not only into the name, state and body, but also into the very souls of their neighbours, and that not of strangers and enemies, but of their most familiar acquaintance and nearest friends. So also they sin against God's Majesty in most desperate and despiteful manner, being not content themselves to commit all that outrageous wickedness before spoken of, but draw others also into the like impiety; like wicked traitors who do not only themselves rebel against their Sovereign, but also force others to rise and take up arms against him.  
Lastly, 
§. Sect. 5. Such sin against their own souls.  they most damnably sin against their own souls, not only in sinking them into hell by the weight of their own sins which are intolerable, but also in pressing them down into the deepest condemnation and lowest bottom of hell, by adding unto them the unsupportable burden of their neighbour's sins, unto which they are not only accessary, but the principal causes and chief authors. Against this wickedness the Lord sharply inveigheth and denounceth a fearful woe which shall overwhelm those who fall into it: Hab. 2.15. 
Habac. 2.15.16  Woe unto him that giveth his neighbour drink: thou joinest thine heat and makest him drunken also, that thou mayest see his privities. 16. Thou art filled with shame for glory: drink thou also and be made naked: the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be for thy glory.   

CHAP. X. Of the means whereby we may be preserved or freed from this sin of drunkenness.  
ANd thus have I showed the greatness of their sin, who either themselves live in drunkenness, 
§. Sect. 10. The means to preserve or free us from this sin of drunkenness.  or draw others into this sin, the which being sufficient and effectual to persuade all who have but the least spark of grace to a detestation of this vice, and to a full resolution to leave and forsake it: It only now remaineth that we set down briefly some means whereby they may be enabled to master and subdue this sin, which is so wicked and abominable; and these are either general, or more proper and particular. The general means, is prayer, whereby we invocate the assistance of God's spirit, to strengthen us in our resolution of leaving this sin; the diligent hearing of God's word, 
The general means.  which is the sword of the spirit that killeth our corruptions, and that unresistible cannon shot which battereth and beateth down the strong holds of sin. The frequent use of the Lords Supper wherein we daily renew our covenant with God, that we will forsake the devil, and all these his works of of darkness. Diligent meditation on God's inestimable love towards us, who hath not spared to give his son to death for us, and the innumerable benefits which together with him he hath plentifully bestowed upon us, both in temporal and spiritual things. All which if we be not too too ungrateful may restrain and wean us from all those sins which are most dear, pleasant, and profitable unto us; and much more from this sin of drunkenness, which is in no degree good and beneficial, and in many respects hurtful and pernicious both unto our souls and bodies. Furthermore, let us meditate upon the death and sufferings of Christ, whereby he hath shed his dearest blood to redeem us from these sins, both in respect of their guilt and punishment; and so shall we not, if we have any spark of grace, prefer perishing wine before his precious blood, nor trample it under our filthy feet by wallowing in this beastly sin. Let us meditate on that union which is between Christ and us, whereby we become members of his glorious body; and so shall we stand upon our spiritual reputation, and be ashamed to dishonour our head, by drawing him as much as in us lieth, into the communication of this swinish sin. Let us also consider, that our bodies are the temples of the holy Ghost, the which we shall exceedingly dishonour, if by drinking and swilling we make them to become like unto wine-vessels. But if God's manifold blessings, and great privileges which he hath vouchsafed unto us, will not move us, yet there are other arguments which may constrain us. As first, if we do consider that the Lord beholdeth us, when as in a brutish manner we lie wallowing in this sin; that he is a just judge, who will not let such gross vices go unpunished, that his fierce wrath is kindled with this sin, and that it will blaze out in his fearful judgements, unless we prevent it by speedy repentance. Lastly, let us always have in mind the last and terrible day of judgement, when we shall be called to a reckoning, not only for the shameful abuse of God's creatures, but also for all those vain and lewd words and those wicked and profane actions, which we have committed in the time of drunkenness.  
More especially that we may be brought into a true hatred and detestation of this sin, 
§. Sect. 2. The special means to preserve us from the sin of drunkenness.  let us set before us in a general view the heinousness thereof, and the manifold evils and mischiefs which do accompany it, of which I have already spoken; as that it is a vice condemned by God and men, Christians and Infidels; that thereby we grievously offend God, by making our bellies our god, by unfitting and disabling ourselves for his service, by abusing his good creatures, which with a plentiful hand he hath bestowed upon us, the necessary use whereof, many better than we want; that thereby we sin in a high degree against our neighbours, generally, and particularly, against the whole Church and commonwealth, strangers, and familiar acquaintance, and most of all against their own family; that we hereby most grievously sin against ourselves, by making us unfit for our callings, and for the performance of all good duties, by disgracing our profession, and bringing ourselves into contempt, by making ourselves the voluntary slaves of this vice, by impoverishing our state, and bringing upon us want and beggary; by infatuating our understandings, and corrupting our wills and affections; by deforming, disabling, weakening, and destroying our bodies, and bringing ourselves to untimely death; by excluding ourselves out of the number of Christ's 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 souls to be possessed with final impenitency, which is inseparably accompanied with eternal damnation. Let us also remember, that as in itself it is most sinful, so also it is a cause of other sins, and a fruitful mother of all wickedness: as of the manifold and horrible abuses of the tongue, of many wicked and outrageous actions, and particularly of those fearful sins of murder and adultery. Let us also call to mind, that as it is the cause of sin, so also of many heavy and grievous punishments; for it maketh a man liable to a fearful woe, and Gods heavy curse; it subjecteth his name to infamy and reproach, his state to beggary, his body to diseases and immature death, his soul to senseless sottishness, and depriving the whole man of the joys of heaven, entereth him into the possession of eternal hellish torments. All which being duly considered, may move any, who hath not only any dram of religion, but even any natural reason, or but common sense, to hate and abhor, leave and forsake this brutish sin, which being odiously wicked in itself, is also the cause of so innumerable mischiefs. For if those who being diseased with the dropsy, will, when they are advised by the wise and faithful Physician, restrain their appetite, and refrain from much drinking, though by reason of their disease they are continually tormented with an insatiable thirst, and that only to recover bodily health, and to preserve for a while their temporary life, in the mean time having no assurance of attaining unto their end with all this pains: then how much more should those who have been formerly addicted to this sin of drunkenness bridle their appetite, and abstain from excessive drinking, although through their accustomable carousing they have brought upon themselves such a necessity of drinking, that it is a torment to forbear: seeing so innumerable evils do necessarily accompany it, both in this life, and in the life to come, which are much more earnestly to be avoided then many deaths.  
Lastly, 
§ Sect. 3. The last means is to avoid the company of drunkards.  they who would willingly reclaim themselves from this vice of excessive drinking, must carefully avoid the company of drunkards. And unto this the wise man persuadeth us, Prou. 23.20. Keep not company with drunkards, nor with gluttons. 
Prou. 23.20.  And the Apostle chargeth us, that if one who is a brother be charged to be a drunkard, we should not so much as eat with him, 
1. Cor. 5.11.  1. Cor. 5.11. For if they still haunt this wicked society, after they are recovered of this disease; they will easily through this contagious fellowship be again tainted, and fall into a fearful relapse of their sin; for they will not only allure them by their example, but also draw them with the pretended bond of good fellowship; yea, urge and provoke them with challenges, to answer them in their carouses; and sometimes with unkindness taken, and threats of revenge if they do refuse: and if all this will not move them to re-enter into their old course, they will not stick after an impudent and impious manner to gibe and scoff at their new reformation, and to lay upon them the imputation of too austere preciseness, in that they will not follow the practice of their old companions. The which motive, although it be of no true force in itself, yet is there no small strength ministered unto it by our corruptions, for the foiling and overthrowing of new converts; for howsoever the wicked are bold in sin, and care not in what company almost they act their impiety, if it be not within danger of law; yet those who have not received a great measure of grace, are bashful and loath to be seen in any unaccustomed goodness; and as if it were some blemish unto them, they are ready to blush if more than ordinary piety be laid to their charge, or if wicked men do accuse them of being too religious.  
And thus much I thought good to speak of the sin of drunkenness, 
§. Sect. 4. The conclusion of this treatise.  both to persuade all men to abhor this vice who are not overtaken therewith, and to dissuade those who have defiled themselves by wallowing in this filthy puddle, from persisting in this brutish course. The Lord make that which hath been said effectual to these ends; that we may not only perform the duties of piety towards him, and the duties of righteousness towards our neighbours, but also the duties of temperance and sobriety toward ourselves; that so by our Christian lives and conversation God may be glorified, our brethren edified, and we more and more assured of our inheritance amongst God's Saints in heaven, when as we live as it becometh his children and servants here on earth. The which grace the God of grace and goodness vouchsafe unto us for his Christ's sake, to whom with the Father and the holy Spirit, be all praise and glory now and for evermore. Amen.   
FINIS.   

A TREATISE AGAINST FORNICATION AND ADULTERY: WHEREIN IS showed THE heinousness of these sins, the grievousness of their punishments, and the means whereby we may be preserved from them.  

CHAP. I. The sins of the people endanger the Commonwealth.  
AS when the great body of the Commonwealth is throughlie purged from the noisome dregs of sin, 
§. 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, God's liberal gifts and blessings like wholesome food, the which it distributeth to all the particular members thereof, for their nourishment and preservation: so contrariwise when these gross humours of iniquity and corruption do superabound, and are not purged either by the repentance of the offenders, or the due execution of judgement, and inflicting of deserved punishment upon those who stubbornly persist in their wickedness; it hath no power or faculty to receive God's benefits, or to communicate them unto the people for their sustenance and relief. Yea rather it waxing every day more sick, partly with the intolerable weight of sin, and partly being deprived of the comfortable beams of God's love and favour; like a sick body overburdened with crude and corrupted humours it seeketh to ease itself; and because the people will by no means be cleansed from their sin, the country laboureth to cleanse itself, both of it and them, and spueth out all his inhabitants, that together with them it may be disburdened of their corruptions.  
Now amongst all other sins wherewith the land is defiled, 
§. Sect. 2. Magistrates and Ministers must join their forces in suppressing whoredom.  and the stomach of the commonwealth so surcharged, that it can no otherwise ease itself, but by vomiting out all the inhabitants, the sins of uncleanness do hold the chief place. And therefore as it behoveth the Magistrates in zeal for God's glory, and in love to their country, 
Levit. 18.25.27.28.  to draw out the sword of justice for the punishment of these sins, that hereby they may prevent the sword of God's vengeance, which otherwise will punish the whole land; and to purge the country, either by reforming the faulty, or inflicting on them deserved punishment; so also it becometh Gods faithful Ministers to assist the sword of the Magistrate with the sword of the spirit; and as he restraineth them from these sins for fear of temporal punishment, so they are to labour that they may abstain from them for conscience sake, even then when as in respect of their close acting of their uncleanness they are secured from all danger of the law.  
In consideration whereof, 
§. Sect. 3. That our land is exceedingly defiled with whoredom.  I thought it my duty (being called to this function, and appointed by the Lord to be a watchman to tell the people of their sins) to speak and write against these filthy vices of whoredom and uncleanness; and that the rather, because sins of this kind, in these latter times are exceedingly increased in this our country. And howsoever the grand sinks and filthy sewers of the land, the common steves, which heretofore were to the shame of religion either licenced or tolerated, are now by the laudable care of our Magistrates taken away, so as our country is not so noisome through the confluence of the common filth, nor the uncleanness so great an eyesore, because it doth not as in former times lie open to public view; yet the filthiness of our people is not clean purged with the clear streams of true repentance; but rather the common sink is divided into many filthy channels which run securely into private houses, and make every corner noisome and infectious, especially in the outparts and suburbs of our greatest cities. And though the common pest be eased and emptied of these persons infected with the contagious plague of uncleanness, yet the danger is never the less, seeing they are not cured of their diseases, but only removed and scattered in the garden houses; where they lie hid from those only which should reform or punish them, and not from those who may be infected or corrupted by them: yea in truth the peril is hereby accidentally increased, because the contagion is dispersed into many places; into which many of our people unwittingly resorting are infected at unawares, and fall into the secret ambushments of these filthy harlots when they least suspect any danger: and those who are ill disposed have no less free access to these places, than they formerly had to the common stews, and with less fear of shame, or note of infamy, because their haunt is now more secret and unsuspected. So that these unsavoury sinks are only stirred in, but not cleansed; and these corrupt humours in the body of our State, are only a little moved, but not removed and purged away.  
And this cometh to pass, 
§. Sect. 4. The causes why whoredom so aboundeth.  not only because we being in our own natures too too corrupt, have this corruption much increased by the example of foreign countries, into which our youth traveling, learn their vices sooner than their language, and leaving the fragrant flowers of their virtues untouched, do beetle-like suck in the dung of their corruptions; but also because the minds of our people continue still somewhat soured with the leaven of the popish doctrine and practice, which pass over these sins of uncleanness as being slips of youth, and but venial faults of slight regard, which may be cleansed and done away by auricular confession, and the undergoing of some small penance at the priest's appointment, who is oftentimes more faulty and filthy than themselves. And to these we may add the too great mildness of our laws, which impose over light punishments upon these heinous sins; as the standing in a white sheet, or at most a few stripes with a whip, which notwithstanding is oftentimes not inflicted, partly through the carelessness or connivency of Magistrates, and partly through the negligence or corruption of under officers; or else at least is turned from a personal punishment, which should be for the example of others, into a penal or purse mulct, which for the most part is converted to their own use who do impose it.  
And yet I will not deny that though we have many corruptions in this kind, both amongst the offenders, 
§. Sect. 5. The popish crew most culpable of this sin.  and also the punishers; our State nevertheless is much better than it is in other places under the government of the whore of Babylon, the Antichrist of Rome; where stews are publicly erected and tolerated: for much better and more pardonable for the land it is, when sin lurketh in secret corners, then when it dare show itself in the open streets, without fear or shame; when through carelessness it is not seen, then when it is tolerated and impiously 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 giving unto it a patent of impunity.  
On the other side, 
§. Sect. 6. We 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 we be not drenched and dived into the lowest bottom of sin and condemnation: for in respect of the means which God hath long plentifully afforded us, we ought to have brought forth far better fruits than those that want them; and having long enjoyed the bright sunshine of the Gospel which hath clearly discovered the works of darkness, we should walk like children of light, and not still remain in the shadow of death with those unto whom this light never shined, unless we will make our condemnation more fearful than theirs, when as our knowledge doth serve for no other use but to aggravate our sin.  
And therefore let us strive to go as far before others in a godly life, as we are advanced above them in God's spiritual privileges, labour to keep our bodies much more pure and undefiled, as from all other sins, so especially from these polluting sins of whoredom and uncleanness, that we may present them holy and unblamable at the great day of our Lord jesus Christ, when he shall come in glory and power to judge 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 main scope of this treatise.  I thought good to entreat of these sins of uncleanness, and to show both the heinousness of them, together with the manifold evils which they bring upon those who are defiled with them, to the end that hereby I may move all men in a just detestation of this wickedness, either to abstain from, or to leave and forsake it: and the means also whereby those who have so good a purpose, may be furthered and helped in this their holy and Christian resolution.  
Now howsoever this sin of uncleanness is a monster which hath many heads, and an evil tree which spreadeth forth itself into many particular branches of wickedness, yet my purpose is but to speak of two of the chief, which are the universal poisons of the laud, and most common corruptions of the times, the sin of fornication, which is committed between single persons, and the sin of adultery, between married folks, at least on the one party.  
Concerning the former: 
§. Sect. 2. What we understand by whoredom in this treatise.  Fornication is that act of uncleanness which is committed between a single man with a single woman. Where I do not take fornication in his strict and proper signification, in which it signifieth only whoredom, or that uncleanness which is committed with a strumpet or common harlot; but in this discourse I understand it largely and generally for all kind of filthiness which is committed between single or unmarried persons; whether it be the deflowering of virgins which is called stuprum, or the ordinary abuse of the same concubine, which is termed concubinatus, or the defiling of the body with a harlot, either maid or widow, which being once or seldom acted, is called fornication; or being commonly practised, is called scortation, or whorehunting.  
All which sins of uncleanness have been from time to time amongst many either defended as lawful, 
§. Sect. 3. Fornication excused as light and venial. Mitio apud Terentium in Adelph.  or excused as light and venial. 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, believe me (saith one) any great fault in a young man to whore and drink, etc. And hence it is that the Apostles writing to the Heathen converts forbid them fornication amongst things indifferent, 
Act. 15.20  not because it was so in itself, 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 necessary to use many weighty arguments, 
1. Cor. 6.  to prove the heinousness of this sin, not only to dissuade them from their former filthy practice, but also to confute and convince them of their old error, which even after their conversion was not utterly rooted out of their minds, namely, that fornication was a thing lawful and indifferent. And in this gross error were also the whole sect of the Nicolaitans, whom Christ himself confuteth in his epistle to the Angel of the Church of Pergamus, Apoc. 2.14.15. 
Apoc. 2.14.15 §. Sect. 4. Papists the greatest favourers of fornication.   
Neither do the Papists in our own times come far behind them; for as they are chief patrons and maintainers of the grossest kinds of spiritual whoredom and idolatry, so are they special favourers and upholders of corporal fornication, excusing it as venial in their doctrine, and approving it as lawful in their practice, in that they maintain the common stews amongst them, and do not punish those at all who do frequent them. Yea and not only their grossest Divines, but their refined schoolmen; yea even their holy Thomas herein showeth himself profane and unsound: 
Thom. Aquin. Sum. 2.2. quaest. 164. art. 2.4. Sentent. distinct. 32. quaest. 2. Ancillam.  for howsoever in some places he condemneth fornication as a mortal sin, yet elsewhere he saith, that, Fornicatio non est multum aggerenda, propter maius malum vitandum: Fornication must not be much aggravated, for the avoiding of a greater evil. And their caution which in latter times is given to their holy shavelings: Si non casté, tamen cautè: If ye cannot live chastened, yet commit your whoredom warily, is so stolen and common, that it stinketh and annoyeth all Christendom.  
And this is that cup of carnal fornications, 
§. Sect. 5. The extenuating and tolerating of fornication amongst the Papists much increaseth the Pope's kingdom.  wherewith the great whore of Babylon allureth the Kings and inhabitants of the earth to drink also of the cup of her spiritual whoredom, and as it were the great drag-net, whereby she catcheth and captiveth more in her idolatries and superstitions, then by almost any other means whatsoever. For every carnal man is ready and willing to embrace that religion which favoureth his sin, and tolerateth his wickedness, suffering him quietly to rest in it without trouble of mind or perplexity of conscience. And therefore when graceless men being given over to their unclean lusts, do resolve to live in their filthy whoredoms; and whilst they profess our religion cannot so do, with any peace of conscience or quiet of mind, because we teach according to God's truth, that this sin of whoredom is heinous in God's sight, that he who liveth in sin is the servant of sin and child of death; that only he who leaveth and forsaketh his sin findeth mercy; and that there can be no true repentance, and consequently no pardon but where there is an unfeigned hatred of sin, a subduing and mortifying of the corruption, and a rising again to newness of life: hence it is that they give over the profession of our religion, as giving unto them no comfort whilst they continue in their wickedness; and being resolved to run on in their course of uncleanness, they adjoin themselves to the Church of Rome, where this sin of whoredom findeth favour and countenance both by their doctrine and practice; and themselves some security and comfort even whilst they live in their wickedness. For there no more is required of them in their repentance, but that they confess their filthiness to a more filthy priest, and show for the present some contrition whilst they are in the habit of penitents, and make some slight satisfaction at their ghostly father's appointment, whom selfe-guiltines will not suffer to be over severe towards others; as either to fast from flesh certain days, or to go on pilgrimage to the shrine of some Saint, or to whip their bodies so much as their devotion moveth 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 have plenary remission of all their sins; and so having paid all their old score of wickedness, they may now again begin a new reckoning, and with a quiet conscience go from the Church to the stews, from their ghostly father to their harlot; having the same means for their discharge when as again they are run in debt. Wherein they in lively manner resemble the holy harlot described in the Proverbs, 
Pro. 7.14.  who by her devotions maketh unto herself a clear passage unto her fornications, and having offered her peace oblations, and paid her vows, taketh occasion again to renew her whoredoms, and maketh her devotion an exordium unto her inciting oration whereby she persuadeth unto lust: or the adulterous woman, who having eaten her fill, and satisfied her appetite with the pleasures of sin, wipeth her mouth, and saith, I have not committed iniquity. 
Pro. 30.20.   
And as this is the case of the popish crew; 
§. Sect. 6. Fornication too lightly punished among us.  so we may say for ourselves, that this sin of fornication and uncleanness is not so discountenanced and suppressed as it ought: for howsoever the doctrine of our Church is pure and sound, showing the heinousness of this sin, 
1. Cor. 6.9.10.  and proving out of the word of God, that they who live in it can never enter into the kingdom of heaven; yet too too many are polluted with this wickedness, and our laws are too mild and remiss in punishing so heinous sins, and the execution of these laws too much neglected, personal punishments being turned into purse penalties, whereby these sins which are accounted venial amongst the Papists, are become venal amongst us.  
And therefore seeing the sword of justice, is not unsheathed by the magistrates as it ought, for the suppressing of this sin, nor the offenders who should thereby either be reform or cut off, scarce beaten with the scabbard: it behooneth Gods Ministers with so much the greater care and diligence, to draw out the sword of the spirit, and therewith to give these sins of uncleanness a mortal wound in the consciences of men; that so at least they may be reclaimed from this wickedness by a just hatred of their sin, who are not restrained for fear of punishment; and may be moved to preserve their bodies in purity and chastity, when as they behold the ugliness of this vice, even whilst they find themselves most privileged from the danger of human laws.   

CHAP. III. General reasons to dissuade all men from fornication.  
TO which purpose let us in the next place propound some effectual reasons, 
§. Sect. 1. The first argument taken from God's commandment.  which may move all to an unfeigned hatred of this sin, who have not utterly cast off all fear of God, and love of their own happiness. The first argument may be taken from God's express commandment, whereby he hath straightly prohibited these sins of uncleanness both in the old and new testament. Generally they are all forbidden in the seventh commandment, Thou shalt not commit adultery. So Deut. 23.17. 
Deut. 23.17. 1. Cor. 6.18. Heb. 12.16.  There shall be no whores of the daughters of Israel; neither shall there be a whorekeeper of the sons of Israel. 1. Cor. 6.18. Flee fornication, etc. Heb. 12.16. Let there be no fornicator, or profane person, as Esau. Yea so far off would the Lord have all that profess Christianity from acting of this sin, that he would not have it once named amongst them. 
Eph. 5.3.  Eph. 5.3. But fornication and all uncleanness, or covetousness, let it not be once named among you as it becometh Saints. And therefore if we would approve ourselves to be God's servants, we must rather yield obedience unto his will then to our own lusts; and prefer his commandment, unto whom we are obliged in the manifold bonds of our creation, preservation, and redemption, before our sinful pleasures.  
Secondly, 
§. Sect. 2. The second, because it is a sign of such a man as God hateth.  we are to abhor and flee from this sin of uncleanness, as being an infallible sign and a plain badge of such a man as God hateth. So it is said, Pro. 22.14. The mouth of strange women is as a deep pit, he whom the Lord hateth shall fall therein. And contrariwise it is a sign of a good man whom God loveth, 
Pro. 22.14.  to be preserved out of the harlot's nets and snares, as the wise man also telleth us, Eccles. 7.28. 
Eccl. 7.28.  I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands; he that is good before God shall be delivered from her: but the sinner shall be taken by her. If therefore Courtiers and all loyal subjects do carefully avoid the doing of those things in their Prince's sight, which they are assured will provoke his wrath, 
Pro. 19.12. and 20.2.  and make them odious unto him, because the King's displeasure is as the the roaring of a Lion; and he that provoketh him unto anger sinneth against his own soul; and on the other side, use all means which may give them assurance of his love, because his favour is as the dew upon the grass, which preserveth him from the scorching heat of all enraged enemies, and causeth him to grow and flourish in all worldly happiness: then how much more should we carefully avoid the committing of all sins which make the Lord wrathfully displeased with us, whose anger and fierce displeasure is present death of body and soul, in this world and in the world to come? How studiously should we embrace those holy virtues, which will assure us of his love, seeing his favour is life, yea, the life of our life, our chief comfort whilst we live on earth, and the principal part of our eternal happiness in the heavens.  
Thirdly, 
§. Sect. 3. Thirdly, we must avoid whoredom, as being a fruit of the flesh.  these sins of uncleanness are to be avoided as being the fruits of the flesh, and the most sinful works and effects of corrupted nature; and therefore the Apostle reckoning up the works of the flesh, rangeth them in the first rank, as being most ready to assault and encounter the spirit, and the fruits thereof. Gal. 5.19. 
Gal. 5.19.  The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. The which corruptions we are especially commanded to mortify and subdue, Col. 3.5. 
Col. 3.5.  Mortify therefore your members which are upon earth, fornication, uncleanness, the inordinate affection, and evil concupiscence. 
1. Pet. 2.11.  And not without great cause are we to employ our chief strength in mortifying and subduing these filthy lusts of the flesh; seeing, as the Apostle telleth us, they fight against our souls; and therefore if we do not encounter them, they will assault us; if we do not master and overcome them, they will surely give us a shameful overthrow: they are fruits of the flesh, and notable signs of unregeneration, which stoppeth the entrance into God's kingdom, for except we be borne again, we shall not enter into the kingdom of God, 
joh. 3.3.  joh. 3.3. And as they dispossess us of our heavenly patrimony, so they enter us into the certain possession of the hellish inheritance; for they who walk after the flesh in fulfilling the lusts thereof, they are not in Christ, 
Rom. 8.1.13.  and consequently have not escaped condemnation; yea, whosoever live after the flesh they shall die, even the spiritual death of body and soul. If therefore we would not march in the rank of the unregenerate, and fight under the conduct of the flesh, whose victory is our utter overthrow and destruction; if we love eternal life, or fear everlasting death and condemnation in the hellish torments; let us not nourish these filthy lusts, but use our best means, and employ our strongest forces, and most earnest endeavours to mortify and subdue them.   

CHAP. FOUR That the fornicator sinneth many ways: and first in respect of God.  
THe fourth reason to restrain all men from the sins of fornication and uncleanness, 
§. Sect. 7. That the sins of uncleanness are heinously evil.  is because they are heinously evil, there being no respect or relation of evil to be named, which is not coincident and inseparably joined with these vices. For whereas all kind of evil may be reduced to two heads, as being either the evil of sin, or the evil of punishment; this sin of fornication compriseth them both, like an evil, yet fruitful tree, bearing both the summer fruit of sin, and the autumn and after fruit of punishment. First, that it is out of measure sinful, it may hereby appear, in that it is not only in itself a grievous sin, but also like a wicked mother only fruitful in wicked and monstrous births, it bringeth forth many other kinds of wickedness, which resemble the parent in their malignant nature and quality, so as they may be easily known to be of her offspring and progeny. The grievousness of this sin being simply considered in itself is hereby manifest, in that whereas there is but a threefold relation of sin, either as it is committed against God, our neighbour or ourselves, this sin alone comprehendeth them all, and that in many and almost innumerable respects.  
First, the fornicator grievously sinneth against God, 
§. Sect. 2. The fornicator sinneth against God by dishonouring him.  directly and immediately, when as professing himself a Christian, and consequently one of God's family, he by polluting and defiling his body, dishonours his Lord and father: for if mortal men who stand upon their credit, do count it a great injury and disgrace, to themselves, when as a servant of their family is defiled, and much more when their own daughters are polluted with filthy whoredom; then how much more doth the Lord detest this uncleanness, which redoundeth to the dishonour of his holy name, when as it is committed not only by a common subject under his dominion, but by a special servant of his family, yea by such as would be reputed in the number of his children? And this was a principal argument which aggravated the filthiness of Sichem and Ammon, 
Gen. 34.7. 2. Sam. 13.12.13.  because they committed this villainy or folly in Israel, that is, in the Church and family of God, which in a peculiar manner he had chosen and sanctified unto himself: and this also made David's grievous sin much more heinous, because being committed by him who had professed and approved himself to be the servant and son of God, it greatly tended to God's dishonour, in that it caused the enemies of his truth to blaspheme, as appeareth 2. Sam. 12.14. 
2. Sam. 11.14.   
Secondly, 
§. Sect. 3. Secondly, the fornicator offendeth God by resisting his will.  the fornicator sinneth grievously against God by resisting his revealed and known will; for the Lords will is, that being sanctified we should abstain from fornication, and that every one should know how to possess his vessel in holiness 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 we should be prepared as pure brides for his son Christ, 
Ephes. 5.27.  not having any spot or wrinkle, holy and without blame. Yea, so far off should we be from defiling of our bodies, 
Ephes. 5.3.  by committing these sins of uncleanness, that he would not have us so much as to defile our tongues by once naming of them, with the least approbation or delight. Whosoever therefore perpetrate and commit these works of darkness, they contumaciously resist the will of God; the which their rebellion is so much the more intolerable, because they disobey the Lord to obey their own filthy lusts, and rebel against their supreme Sovereign, to pleasure and gratify their slavish, base and brutish affections.  
Thirdly, 
§. Sect. 4. 3. Fornicators sin against God by subverting marriage which is his own ordinance.  whoremongers sin heinously against God, by subverting and destroying marriage, which is God's holy ordinance, instituted by the Lord himself in Paradise, that it might be the only lawful means of propagating his Church and people, and to preserve them from being defiled with filthy lusts and inordinate concupiscence. For they who spend their strength upon harlots, 
Gen. 2 24. Mal. 2.15. 1. Cor. 7.2.  disable themselves for lawful marriage, they who love the stews, loath the marriage bed; and if the heart be inveigled with the enticing allurements of filthy strumpets, they will never desire a lawful wife; but the marriage yoke unto such, is an intolerable burden, 
Qui amant agrè sibi serunt uxorem dari, inquit Comicus.  and they seem to themselves to endure a miserable thraldom, and to be deprived wholly of their liberty, when as being inseparably joined with a yoke-fellow, they are restrained from running into lawless licentiousness. And because they are in love with their spiritual diseases of uncleanness, therefore they hate the cure, and abhor marriage, the remedy of their sin. 
§. Sect. 5. Fornicators sin against every person in the Deity, and first against God the father.   
But as fornicators sin against the whole Godhead; so more distinctly against every person in the Deity 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 us, not for fornication, 
1. Cor. 6.13.  but for himself; not that we should spend our strength in unclean lusts, which is the service of sin and Satan; but that we should both in soul and body do faithful service unto him our Lord and Creator, and with all our power and might glorify his name, who is the author of our being. Seeing therefore fornicators rob God of his right, spoil him of his glory, and as much as in them lieth frustrate him of his end in their creation, and in stead of serving him serve his enemies, sin, Satan, and their own lusts; it is no marvel if the Lord honour himself in their deserved punishment, and glorify his name by destroying his own workmanship, which is so much degenerate from it first creation.  
Secondly, 
§. Sect. 6. 2. The fornicator sinneth against God the son: First, by robbing him of the right of our redemption.  the fornicator sinneth against God the son our Saviour and Redeemer; first, by robbing him of the right of our redemption; for he hath given the inestimable price of his most precious blood to redeem us out of the miserable bondage of sin and Satan, to the end that being delivered we should serve him in holiness and righteousness all the days of our life; he hath bought us with a most precious price, to the end that becoming his, and ceasing to be our own, 
Luk. 1.77.  we should not any longer fulfil our own filthy lusts, but devote ourselves wholly to the service of our gracious Redeemer, 
1. Cor. 6.20.  and glorify him by our holy obedience, both in our bodies and in our souls. Now what greater injury can we offer unto our Saviour, then being by such an inestimable ransom set at liberty, we should again return into our miserable thraldom, & withdrawing ourselves from under the gracious government of our Lord and master, yield obedience unto his arch enemy the devil for the fulfilling and satisfying of our filthy lusts? What greater disgrace can we offer unto him, then to sell our bodies and souls unto Satan, for the base price of a momentany and beastly pleasure, which he hath redeemed with the precious price of himself? For what is this but to make a mock of his sufferings, and to tread under foot his most holy blood, as an unholy thing of no value?  
Again, the fornicator who professeth Christianity, 
§. Sect. 7.  sinneth against our Saviour Christ, both as he is our husband and as he is our head; 
Secondly, the fornicator sinneth against Christ as he is our husband and bead.  as he is our husband, we exceedingly disgrace and dishonour him, by defiling our bodies with whoremongers, and preferring their love before the love of Christ. The which if it be a foul and abominable fact in a wife towards an earthly husband, then how much more wicked and intolerable towards our Lord and husband jesus Christ, who is most lovely, being infinite in all perfection, and hath most dearly loved us, who are most unworthy of the least glimpse of that favour which he causeth to shine upon us with full rays? So also they most shamefully dishonour and despite our Saviour jesus Christ, whilst professing him to be their head and themselves members of his body, they join their bodies in fornication with filthy harlots; whereby either they draw as much as in them lieth, our Saviour, who is most holy, pure and undefiled, into the communion of their sin; or else rend themselves from his blessed body, whereof they were professed members, and make their body's members of the harlot, with which they are conjoined; for as they who are joined in lawful marriage by virtue of this conjunction become one flesh; so they who are unlawfully joined in fornication, become one with the harlot, as the Apostle teacheth us, 
1. Cor. 6.15.  1. Cor. 6.15. Know you not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbidden. 16. Do ye not know, that he which coupleth himself with an harlot is one body? for two, saith he shall be one flesh.  
Thirdly, 
§. Sect. 8. The fornicator sinneth against God the holy Ghost.  they sin against God the holy Ghost, either by resisting his calling whereby they are called, not unto uncleanness, but unto holiness, 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 filthiness, 
1. Thes 4.7.  they frustrate his holy work, by defiling themselves again, like the hog, 
2. Pet. 2.22.  which being washed returneth to wallow in the filthy puddle. Again, they commit against him fearful sacrilege, in that they make their bodies, which are by right his temples, to become habitations for unclean spirits, and turn the holy house of God into a filthy brothel or common stews; whereby they vex and grieve the holy spirit, and make him to forsake this unclean lodging to their own destruction. Know ye not (saith the Apostle) that your body is the temple of the holy 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 holy, which ye are.   

CHAP. V That the fornicator grievously sinneth against his neighbours.  
ANd thus have I showed that the fornicator grievously sinneth against God. 
§. Sect. 1. The fornicator sinneth grievously against the person whom be defileth.  In the next place I will show, that he also heinously offendeth against men, and that both his neighbour and himself. Against his neighbour he offendeth, whether we respect particular persons, or whole societies. He sinneth against particular persons; as first against the party with whom the folly or filthiness is committed, by drawing her together with himself, into the same sin and condemnation; for this pernicious mischief accompanieth this sin, as being almost peculiar unto it, that whereas other sins, as Idolatry, blasphemy, profanation of the Sabbath, murder, theft, false witness bearing, evil concupiscence, and such like, may be committed alone; this sin of whoredom doth always draw in a couple into the same wickedness, 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 sin and condemnation; so that almost no sin more enricheth the dominions of the Prince of darkness with a numerous multitude of hellish subjects, than this of whoredom, in that they who live in this sin do, not go single, but by couples into hell. 
§. Sect. 2. Fornicaion in some respects more heinous than either thest or murder.   
Whereby it appeareth, that howsoever this sin is but lightly esteemed, and turned into a jest amongst wicked men, yet in this and some other respects, it is worse and more pernicious to our neighbour, than either theft or murder, and oftentimes more uncomfortable to our own consciences: it exceedeth these even in theft; for the thief only strippeth the body, but the fornicator spoileth the soul of his chief ornaments, purity, and chastity; the thief taketh away momentany riches, which oftentimes do the owner little good, and sometimes much hurt, when as they through abuse become the mammon of iniquity, and furtherances in sin; but the fornicator robbeth his neighbour of God's graces, a good conscience, cleanness of heart, purity of body and soul, and finally of the assurance of his salvation. And so also he exceedeth the murderer, even in the act of murdering; for the murderer inflicteth deep wounds in the body, the which sometimes may be cured and healed by earthly means; but the fornicator grievously woundeth both his own soul, and the soul of his neighbour, which no worldly thing can cure, but only the sovereign balm of Christ jesus his precious blood: the murderer when he hath done his worst, doth only kill the body, & in the mean time he who is killed being a faithful Christian, is never the worse, because this temporary death is but a passage into life eternal; but the fornicator destroyeth the body and soul of his neighbour eternally, by drawing him into sin, the wages whereof is everlasting death, unless it be prevented by hearty and unfeigned repentance; 
Rom. 6.23.  yea and which is more horrible and unnatural, he with the same blow also murdereth himself. The murderer inflicteth only the evil of punishment, the which poison the Lord so tempereth with his gifts and graces, that it becometh a wholesome medicine to cure his servants of their spiritual diseases; but the fornicator inflicteth the evil of sin, which without repentance is accompanied with eternal condemnation.  
And in this respect also this sin of whoredom is most uncomfortable, 
§. Sect. 3. The sin of whoredom most uncomfortable.  and destitute of all peace of conscience; for whereas they who commit other sins, sinning alone may also repent alone, and upon the assurance of their true conversion, may recover their former peace of conscience being by God's gracious promises ascertained of his favour; the fornicator even after himself hath repent of his sin, can not but be exceedingly troubled and turmoiled in his mind, when as his conscience shall tell him, that by his lust and uncleanness he hath brought others through his wicked fellowship into the same sin and condemnation, in which state they still remain without repentance; or at least he their companion in wickedness is not assured that they also accompany him in his true conversion.  
But as the fornicator sinneth against his copartner in uncleanness, 
§ Sect. 4. The fornicator sinneth against the parents and friends of the party defiled.  so also against others; as namely against his own and his companions parents and near friends, first, because this filthiness causeth a tainter in the blood, and with the stain thereof bringeth some blemish upon their name, though they be innocent of the fault. The which so much incensed jacobs' sons for the deflowering of their sister, because the shame thereof redounded not only to herself, but to her father and friends; for so it is said, that they were grieved and very angry, because this villainy was committed in Israel, 
Gen. 34.7.  and because Sichem had lain with jacobs' 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 whoredom she had polluted her father: as it is Leuit. 21.9. 
Levit. 21.9.  And secondly, in that hereby robbing their children or friends of grace, virtue, and that chief ornament of chastity, they also deprive their hearts of all true joy and sound comfort, which they otherwise might have had of them, when as being privy to their sin they cannot look upon them without shame and blushing; nor acknowledge them for their own unto others, lest they may seem to have some interest in their faults.  
So also they sin grievously against their own children begotten in fornication, and that before they are borne, 
§ Sect. 5. The fornicator sinneth against his own children begotten in fornication.  and afterwards: for they ingraine them in the deep die of their sin, which will never be washed out, although it may be covered with their virtues, and brand them with the infamous mark of bastardy, before they breath the air. They make the poor infant bear the punishment of their sin, even whilst itself is borne in the mother's belly, and before it hath any name given it, they entitle it to the infamous surname of a base bastard. They also rob it of their own love, not for any faultiness in the child, but for the guilt of their own sin; in which respect whilst it is in the womb, the mother wisheth that it may be a false conception and abortive; and the father, that it may never live to see the Sun. When it is borne, they are ready to think, that when it crieth it proclaimeth their sin, and when it beginneth to speak they blush for shame, when they hear themselves called upon by the sweet names of father and mother, because thereby their sin is called to remembrance. And as they do communicate to their poor children the shame and punishment of their faults, so also their sins and corruptions themselves; for they poison them in the bud, and the fountain of generation being defiled with filthy. lust and uncleanness, polluteth also the streams which issue from it: so that it is no rare thing to see such children resemble their parents in their unchaste manners, more than in their face and countenance. All which injuries they recompense, by showing themselves more injurious; for as they hated them in the birth, so they neglect them commonly in their growth; and make amends for their sinful generation, with giving unto them lose and profane education; whereby they grow in their corruptions, faster than in the stature of their body. And yet this is not half the mischief which they do unto them; for besides all this, as much as in them lieth they exclude them out of the covenant of grace, and blot them out of the number of God's people and family, the which the Lord will have procreated and increased with a holy seed, 
Matth. 2.15.  whereas they remain polluted being the children of fornication, and unclean seed of unclean parents. 
1. Cor. 7.14.  And if at all they be admitted into the outward covenant, and receive the seals thereof, it is not for their parent's sake, if they continue in their sin; but because they are borne and brought up in the bosom of their spiritual mother the Church, which imparteth unto them some title and interest unto her holiness. A notable place we have to this purpose in the book of Wisdom, 
Wisd. 3 16.17.  where many of these evils are expressed: Chap. 3.16. The children of whoremongers shall not be partakers of holy things, and the seed of the wicked bed shall be rooted out. 17. And though they live long, yet shall they be nothing regarded, and their last age shall be without honour. 18. If they die hastily, they have no hope, nor comfort in the day of trial. 19 For horrible is the end of the wicked generation. To conclude, they utterly disable them to the uttermost 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 bear any office therein, unto the tenth generation; 
Deut. 23.2.  and both divine and human laws esteem and repute them as abjects in the family, who may not divide the inheritance among their brethren, because they are not known children of their father, but are accounted the children of the country. And these are the manifold evils which unclean whoremongers bring upon their children, in which they continue till the filthiness of generation be cleansed in the new laver of regeneration, until the beauty of grace hath covered the deformity of nature, and the glorious title of the children of God hath taken away the blemish of the children of fornication, and given them assured interest unto all God's benefits, and to the heavenly inheritance of the holy Saints: the which howsoever it is somewhat rare, yet sometimes it cometh to pass when the Lord will magnify the greatness of his mercy, power and goodness, by the unworthiness and miserable condition of the person whom he advanceth.   

CHAP. VI That the fornicator grievously sinneth against whole societies.  
ANd thus the fornicator sinneth against particular persons. 
§. Sect. 1. The fornicator poisoneth the fountain of human societies.  But he also offendeth against whole societies; for whereas the Lord hath given unto man a natural virtue and faculty of generation, whereby his kind might be propagated and multiplied, and hath ordained marriage as an honourable means to preserve it honest, pure and holy; the fornicator perverting God's ordinance, doth corrupt & pollute this generative faculty, with his filthy lusts and impure affections: and so poisoneth the issue and streams of human societies even in the very fountain, and overturneth common honesty, a chief ornament of mankind, in the root.  
But that I may speak more distinctly, 
§. Sect. 2. The fornicator sinneth against private families.  the fornicator sinneth against all societies, both private and public; as first against particular families, both his own, and his neighbours, for he defileth them with his filthy uncleanness, and maketh them liable to God's heavy judgements. And whereas they should be so many little Churches wherein God is worshipped and served, he turneth them into secret stews and polluted brothels; and so having heat and fired them with the fire of his filthy lust, he hereby also inflameth the fierce wrath of God, which shall burn and consume them to their destruction. 
job 31.9.  As appeareth, job 31.9. If my heart hath been deceived by a woman, or if I have laid wait at the door of my neighbour. etc. This is a wickedness to be condemned; yea this is a fire which shall devour to destruction, and which shall root out all mine increase. For although they multiply their whoredoms, their seed shall not be multiplied, both because God's curse pursueth these unclean conjunctions, according to that Hos. 4.10. 
Hos. 4.10.  They shall commit adultery, and shall not increase. With which agreeth the saying of the son of Syrach, chap. 23.25. 
Eccles. 23.25.  The children of the harlot shall not take root, and her branches shall bring forth no fruit: And also because by their often whoredoms, they disable themselves for lawful generation: for having lavishly sown their corn in strange fields, they have nothing remaining but chaff for their own soil. Or if their family be increased by such unclean whoredoms, they commonly prove firebrands in the house, and like Abimelech become wicked instruments, 
judg. 9.5.  which bring the whole posterity to ruin and destruction.  
Secondly, 
§. Sect. 3. Fornicators sin against the Church.  they sin against public societies, and that both the Church and Commonwealth. They sin against the Church, by hindering as much as in them lieth the propagation thereof; for whereas the Lord hath ordained that the Church should be increased by an holy seed, borne in lawful matrimony, as appeareth, Mal. 2.15. 
Mal. 2.15.  their posterity is a basterdly brood, polluted with uncleanness, even in their generation, 
Deut. 23.2.  which by the law of God might not come into the congregation; and answerably are excluded out of the number of the invisible Church, unless the Lord extraordinarily, to show the riches of his power and goodness, do with his word and spirit sanctify and cleanse them from the impurity of their conception, and so admit them into the number of his holy people. The which as it cannot be denied, but that it is in some measure the state and condition of all the posterity of Adam; so must it also be granted, that it is verified in the children of fornication, in an extraordinary and peculiar manner.  
So also they sin against the country and commonwealth, 
§. Sect. 4. Fornicators sin against the country and commonwealth.  first, by polluting it, and by robbing it of good and honest citizens. For families being defiled, the commonwealth cannot be clean, seeing they are the root from which it springeth; the private Seminaries whereby the large orchard of the State is stored and furnished, and as it were the particular members of this great body. If therefore the bud and blossom be blasted and corrupted in the family, they will hardly ever bring forth good fruit in the commonwealth; if the root be poisoned, the tree cannot flourish, and if the particular members be rotten and full of corruption, the body cannot be whole and sound. Besides, as they defile the commonwealth with sin, so they make it groan under the heavy weight of God's judgements: for as the Prophet speaketh, because of the fornications of the people the land mourneth, 
jer. 23.10.  neither tasting of any of God's gracious benefits, whereby it might be nourished, nor clothing itself with her beautiful fruits, as it were with her kingly coat of divers colours, but sitteth in the dark, desolate and forsaken, being deprived of the comfortable beams of God's favour, which should ripen all her hopes. Yea and as it maketh the country liable to privative judgements: so also to positive plagues and punishments, as we may see by many examples. When Sodom and Gomorah were heated with lust like a bakers oven, as the Prophet speaketh, they inflamed God's wrath, 
Hos. 7.4.  and were destroyed with fire and brimstone, which reigned down from heaven. The filthiness of the Canaanites caused the land to spew out her inhabitants, 
Levit. 18.25.28.  and to become a prey to their conquering enemies. And when the Israelites could not be warned by their example for the same sin, the whole tribe of Benjamin was utterly destroyed. 
jud. 20.    

CHAP. VII. That the fornicator sinneth most grievously against himself.  
ANd thus have I showed that the fornicator in many respects sinneth against his neighbour. 
§. Sect. 1. The fornicator sinneth against his own body, and that diversly.  But as he sinneth against others, so most heinously against himself, and that both against his several parts, and also against his whole person. He sinneth against his several parts, both his body, and his soul; first against his own body; for whereas every other sin that a man doth is without the body, 
1. Cor. 6.18.  he that committeth fornication, sinneth against his own body. As the Apostle saith, 1. Cor. 6.18. that is, other sins for the prepetrating of their wickedness, do abuse some outward object as their instrument; but the fornicator abuseth his own body to this purpose.  
And thus the fornicator sinneth against his own body diversly: 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 filthy brothel and unclean stews. secondly, by defiling of it; 
Mat. 15.19.20. Rom. 1.24.  for as all other sins do pollute a man, so especially the sin of whoredom, for it defileth not only the person who committeth it, but he being defiled like a filthy leper, infecteth the air with his breath, and polluteth the whole land where he dwelleth, as appeareth, Levit. 18.25.27. And hence it is, that howsoever all other sins defile and pollute us, yet these sins of fornication and whoredom are by a certain kind of eminency called the sins of uncleanness and filthiness, because they defile in a peculiar and extraordinary manner; and are also particularly opposed to sanctification and holiness, as being the sins whereby they are most stained and destroyed. So 1. Thes. 4.3. 
1. Thes. 4.3.  This is the will of God, even your sanctification, and that ye should abstain from fornication. 4. That every one of you should know how to possess his vessel in holiness and honour, 5. and not in the lust of concupiscence. Where the Apostle showeth, that sanctification and fornication; holiness and honour, and the lusts of concupiscence, cannot possibly dwell together, as being contraries without mean, and enemies which are utterly unreconcilable. Thirdly it disableth and weakeneth the body, turning health into sickness, and many loathsome and pernicious diseases, and strength into impotency and languishing faintness; for the flame of lust devoureth and spendeth the vital moisture, and the unnatural fire of burning concupiscence, consumeth and extinguisheth the natural heat, which is the nurse of strength, and fountain of life. So the wise man who was most besotted with this folly, saith, that he who is addicted to this sin of uncleanness giveth his strength unto women, Prou. 31.3, 
Pro. 31.3. Pro. 5.11.  and that hereby he consumeth his flesh and his body, Prou. 5.11. And in this respect our countryman Beda calleth it, Dulce venenum, importuna lues, perniciosa potio, quae humanum corpus debilitat, & virilis animi robur eneruat: A sweet poison, an unseasonable consumption, a pernicious potion, which disableth man's body, and weakeneth the strength of a manly courage.  
So also he sinneth grievously against his own soul; 
§. Sect. 2. The fornicator sinneth against his soul.  for first he subjecteth these faculties of the soul, the reason and understanding, unto the base and inferior faculties, the filthy lusts and unclean affections; he utterly infatuateth the understanding, and besotteth the judgement, so that they altogether fail, not only in spiritual wisdom, but also in the use of natural reason and common sense. So the Prophet Hosea saith, 
Hos. 4 11.  that whoredom and drunkenness steal away the heart: Hos. 4.11. And the wise man affirmeth, that he that committeth whoredom with a woman, is destitute of understanding, 
Pro. 6.32. and 7.7.  or as the words signify, without an heart. Prou. 6.32. and 7.7. For they who have suffered their minds to be blindfolded with the love of harlots, for the satisfying of their filthy lusts, run desperately, and as it were headlong into innumerable evils, having neither understanding to foresee them, nor will to prevent them: they consume their wealth in maintaining their harlots, and bring upon themselves unpitied poverty, and extreme want; they brand their name with the black mark of infamy and reproach, and lose their credit and reputation among all the virtuous and religious; they are deaf unto all admonition, and so blinded that they cannot discern the shameless behaviour, and impudent filthiness of their strumpets, but being besotted in their love, they are ready to judge their vices virtues, and to give unto them the pre-eminence of all excellency before all other. They become shameless in all their courses, thinking nothing so filthy which they may not utter, nothing so beastly which they may not act; they spend their strength, infect their bodies with odious diseases, shorten the natural course of life, and damn their own souls. All which mischievous evils they undergo to satisfy their unclean lusts, and to glut themselves with a momentany 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 be blind, because they who are possessed with this filthy lust, lose the light of their understanding, and the use of reason. Hence also it is, that the sin of whoredom is in the Scriptures by a certain kind of eminency called folly, and the fornicators fools. So Sichem when he deflowered jacobs' daughter, is said to have committed folly in Israel; 
Gen. 34.7.  and Thamar dissuading Ammon from a rape, saith, that thereby he should become as one of the fools in Israel. So the wise man rangeth the young fornicator in the rank of fools, 
2. Sam. 13.13.  Prou. 7.7. I saw among the fools a young man. etc. and lest the title of folly should not sufficiently express his sottishness, he compareth him to an ox led to the slaughter, 
vers. 22.  thereby implying that he was not only a fool, but even brutish in his folly.  
And as the fornicator sinneth against his own soul, by besotting and infatuating his understanding; so also by destroying it; for as the wise man saith, he that committeth whoredom with a woman, he is destitute of understanding: he that doth it, destroyeth his own soul. Pro. 6.32. 
Pro. 6.32.   
But as the fornicator sinneth against his several parts; 
§. Sect. 3. The fornicator staineth his name with reproach and infamy. 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 himself, by staining his good name with reproach and infamy: for he that committeth these sins of uncleanness, shall find a wound and dishonour, and his reproach shall never be put away, as the wise man hath told us, who approved it for true, not only by his doctrine, but also by his own example; for the excellence of his wisdom hath not to this day taken away the blemish of this folly, in his excessive multiplying his wives & concubines. The which also is continually verified in the experience of other men, who have defiled themselves with this vice; for howsoever the wound may be curable if they truly repent, and power into it the precious balm of Christ's blood; yet a scar will ever remain in their name and reputation; though God in his infinite mercy, after true conversion, casteth their sins behind his back and will not remember them, yet are they seldom forgotten amongst men.  
Secondly, 
§. Sect. 4. Fornicators transform themselves into beasts.  whereas the Lord in their creation hath made them in his own image, they by this sin transform themselves into the similitude of beasts; for of all other sins, the sin of uncleanness is most sensual 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, unto an ox led to the slaughter, and to a bird hasting to the snare. 
jer. 5.8.  The Prophet jeremy compareth them to pampered horses, neighing after their neighbour's wife. 
Deut. 23.18.  And in the law the whore and the dog are coupled together, as fitly resembling one another in their qualities and conditions. Yea in truth they are far more filthy in this kind than the beasts themselves; for they have no other law to contain them, but their own nature and sensual appetite; and therefore they do but their kind, and that for the most part moderately, in their due times and seasons; whereas the fornicator having the law of God to restrain him, doth nevertheless not only satisfy, but also glut nature, and wholly employeth his wit and reason to strengthen him in his filthiness by art, when the power and abilities of nature fail him.  
In respect of the life to come the fornicator sinneth against himself; 
§. Sect. 5. Whoredom maketh a man unexcusable.  first, because of all other sins, the sin of whoredom maketh him most unexcusable, when in the great day of the Lord he shall be called to a reckoning: for where as other sins may have some colour of excuse, drawn either from unavoidable necessity, or want of convenient means to shun them; the fornicator can have no such pretence, because the Lord hath offered unto him a remedy to prevent this sin, namely, lawful marriage, whereby he may be preserved from it; 
1. Cor. 7.2.  according to that, 1. Cor. 7.2. To avoid fornication let every man have his wife, and let every woman have her own husband. In which respect he is like unto a thief which liveth by the common spoil, not for want, but when as he may have sufficient maintenance at his own command by lawful means; not for any urgent necessity, but for vain and foolish curiosity: 
Prou. 9.17.  because stolen waters are sweet, and the bread which is gotten guilefully hath a pleasant taste. Neither let any man here object his poverty and want of means to maintain a wife, and such a charge as usually accompanieth marriage; for seeing we cannot live nor move, but by God's blessing, we may more hopefully expect it, when we live according to his holy ordinance, then when we continue in sin, and provoke his wrath by the common breach of his commandments. But though hereby we should be brought into penury; yet better it is to want wealth then a good conscience, and to live in a poor estate in this life which is short and momentary, 
Luk. 16.  having the assurance of God's favour, and hope of future glory, then to have the rich glutton's plenty here, to bestow upon our carnal lusts, and afterwards to be tortured in the everlasting torments of hell fire.  
Secondly, 
§. Sect. 6. The fornicator excludeth himself out of the joys of heaven; and casteth himself into hell.  the fornicator living in his sin without repentance, excludeth himself out of the joys of heaven, and plungeth body and soul headlong into hellish torments. Concerning the former it is said, that no 
a Apoc. 22.27. and  unclean thing shall ever enter into the joys of the new jerusalem, and much less these who are defiled with the most polluting sins of fornication and uncleanness; that 
b 22.15.  whoremongers shall be excluded out of these eternal joys, and have no part in this heavenly 
c 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 testify that whoremongers hold the direct course which leadeth into hell and everlasting condemnation; 
Prou. 2.18. and 7.27. and 9.18.  so the wise man saith that the harlot's house tendeth to death, and that her guests are in the depth of hell. And the holy Ghost plainly telleth us, that amongst many other heinous sinners, the whoremonger shall have 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 folly is this for a brutish pleasure which is vain and momentany, to hazard the loss of the eternal joys of God's kingdom? And for the quenching of their burning and beastly lust, to kindle not only the flame of God's wrath, but also the dreadful fire of hell, wherein they shall eternally be tormented both in soul and body?   

CHAP. VIII. That fornication is the cause of many other grievous sins.  
ANd thus have I showed that the fornicator sinneth heinously, both in respect of God, his neighbour, 
§. Sect. 1. That fornication is the cause of adultery and all abominable uncleanness.  and himself. Now I am further to prove, that as this sin of whoredom is in itself exceeding sinful, so also it is the cause of divers other grievous sins: for when the conscience is defiled with this polluting sin, it is made fit to admit and entertain the foulest vices, and most enormous crimes, and such a large breach being made therein, it is easily overflowed and drowned with a flood of wickedness. More especially, fornication is the cause of greater sins of the same kind, as for example of adultery; for it is usually seen by common experience, that a young fornicator maketh an old adulterer, and he who in the prime of his age maketh no conscience of defiling his neighbour's child, ripening in wickedness as he ripeneth in years, when he cometh to maturity will make no conscience of defiling his neighbour's wife. So also it prepareth the way & maketh an easy entrance for incest, Sodomy, buggery, & all manner of abominable filthiness, which even corrupted nature is ashamed to own, 
Eph. 5 3.  and are not so much as to be named among Christians, but with hatred and detestation. And this cometh to pass partly through the just judgement of God, who for their former filthiness, giveth them up to a reprobate sense, 
Rom. 1.  and to the slavery of their own filthy affections and unnatural lusts, to run on in their sin with greediness to their utter perdition; and partly through the nature of sin which is in continual growth, and if it be not nipped in the bud or sprig, becometh in short time a tree of huge largeness; if it be 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 look. The which as it is verified of all other, so especially of these sins of uncleanness. For after they are conceived by natural concupiscence, and borne with delight, and nursed with wantonness, at last being fed with curiosity as it were with their complete nourishment, they grow unto unnatural shapes, and in the end become hideous monsters most ugly and abominable in the sight of God and men. And lastly, this cometh to pass through the cunning malice of our old enemy the devil, who when he cannot at the first thrust into the door of our hearts & consciences the greatest sins, doth make way & entrance for them by those which are less. Like unto those, who not being able by any possible means to thrust the fruit into a glass with a narrow mouth in his full ripeness, do put it in when it is young and new knit, and so let it grow, being still nourished with the root, unto his natural bigness, till it have filled the glass; whereby they make that easy by art which is impossible in nature. Or like unto mischievous thieves, who intending to rob a house, and being unable any otherwise to enter, do thrust into the window the least of their company, who being entered, openeth and giveth an easy ingress and passage unto those who are of the largest stature. So this malicious gardener Satan, being not able to thrust into our hearts and consciences the evil fruit of sin in his full ripeness, doth put it into them as it were in the bud, knowing that being nourished with the malicious sap, which is derived from the root of our natural corruption, it will quickly grow to his full bigness. And this archtheefe the devil intending to rob us of the riches of God's 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 souls and consciences his smaller sins, the which being entered, open a large door, and give entrance unto all manner outrageous wickedness.  
Secondly, whoredom is oftentimes the cause of murder, 
§. Sect. 2. Whoredom is oftentimes the cause of murder.  and much bloodshed, and that first in respect of the fornicator himself, who maketh a clear passage unto his wickedness with the death and destruction of all those who hinder or oppose against it; sometimes by poison and secret treachery; sometimes by force and open violence. For the fire of lust so inflameth men's hearts with deadly fury against those who stand in the way and hinder the satisfying of their beastly desires, that it will no otherwise be quenched but with their blood. Of this we have an example in Herodias, who was so incensed against john the Baptist for speaking against her filthiness, 
Mar. 6.  that in mortal revenge she preferred the cutting off his head before the half of Herod's kingdom. 
2. Sam. 11.  Yea even holy David himself after his heart was defiled with unclean lust, made way for the satisfying thereof, and the salving of his credit, by the death of his innocent subject; and he whose conscience was so tender that he would not drink of the water of the well which was procured with the hazard and peril of his three Worthy's lives, though he were ready to faint with thirst; had 
* For the story which is 2. Sam 23.16. is to be referred to that which is 2. Sam. 5.17.18.  afterwards his heart so hardened with unclean lusts, that he thirsted after the blood of his faithful servant, and chose rather to defile his soul and conscience with this abominable murder, than he would have his filthy affections unsatisfied. Secondly, it is a common cause of quarreling, brawling, fight, and consequently of bloodshed and murder, amongst those who are corrivals in love, or rather in beastly lust; for the harlot like unto the salt bitch entertaineth many lovers, which like dogs are ready to snarl and tear one another in pieces, when the one hath the pre-eminence in her love above the other, who scorneth to be his equal. And lastly, it incenseth the party's kindred and friends who is abused unto wrath, which usually becometh so unreconcilable, because the disgrace redoundeth also unto themselves that nothing can appease it, but the death of the party who hath done this villainy. An example whereof we have in Ammon murdered by Absolom for deflowering his sister, 
2. Sam. 13.  and in Sichem, who together with his father and the whole city, were put to the sword by jacobs' sons, 
Gen. 34.  for abusing Dina: and in the Beniamites whose tribe was almost rooted out, in revenge of that villainy which was offered to the Levites concubine. 
judge 19 & 20.   
Lastly, 
§. Sect. 3. Whoredom the cause of idolatry. Rom. 1. Hos. 4.14.  carnal whoredom is oftentimes a cause of spiritual fornication and idolatry, as it is sometimes also the fruit and effect thereof, for these two are seldom severed, but as mutual causes do reciprocally produce one another. And this cometh to pass, partly because the Lord giveth those up, who are polluted with vile affections, to blindness of mind, whereby they are so infatuated, that they are ready in their superstitious devotion to believe lies, and to be abused with strong delusions; and partly because idolatry commonly favoureth, or at least tolerateth fornication, and therefore the whoremonger favoureth and approveth idolatry, which giveth him liberty to continue in his sin with security of conscience, as before I have showed in the example of the Papists. 
1. King. ●.  The like experience we have in Solomon, who when he was by the allurements of strange women drawn to be a whoremonger, was soon after persuaded to become an idolater also; and having lost his bodily chastity, he within a while lost the chastity and cleanness of soul, and after he had broken the covenant of marriage, he violated also his covenant which he had made with God.   

CHAP. IX. That whoredom is the punishment of other sins.  
But as whoredom is in itself a grievous sin, 
§. Sect. 1. That whoredom is in itself the punishment of other sins.  and the cause of much other wickedness; so likewise it is accompanied with many grievous punishments, and that both as it is in itself a punishment of other sins, or as it is punished by God with many fearful judgements. In itself it is the punishment of other wickedness; for the harlot (as the Wise man saith) is like a deep pit of destruction; he with whom the Lord is angry, (namely, for their other sins) 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 than death, the woman, whose heart is as nets and snares, and her hands as bands; he that is good before God, shall be delivered from her, but the sinner shall be taken by her. By which places is implied, that whoredom is like a deep pit or dungeon, into which sinners fall in Gods just displeasure; and the harlot like a strong and merciless jailor which holdeth men in thraldom (with whom God is angry,) in the chains of lust; out of which they cannot, nor desire not to escape. Yea in truth the fornicator is in far worse case than such a miserable captive: for the dungeon taketh away the comfortable light of the Sun, and so depriveth him of the use of bodily sight; but fornication blindeth the understanding which is the eye of the soul, and taketh away the light of reason, as hath been showed. In the dungeon he is stripped of his goods, & liveth in penury; but by this sin the fornicator strippeth himself, and like an unnatural thief, robbeth and spoileth his own state to bestow it upon harlots, till he be brought unto extreme poverty. Out of the dungeon the captive cannot escape, though he much desire his liberty; out of this loathsome pit he will not escape, but remaineth a voluntary slave to an odious strumpet, and his own filthy lusts, till by death he is brought forth to the bar of God's judgement, to receive the sentence of eternal condemnation.  
More especially whoredom is the punishment of idolatry, 
§. Sect. 2. Whoredom is the punishment of idolatry.  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 four footed beasts, and of creeping things: therefore also God gave them up to their heart's lusts, 
Rom. 1.23.24.  unto uncleanness, to defile their own bodies between themselves, etc. So because the Israelites went a whoring after idols; therefore the Lord gave over their daughters and spouses to their own filthy lusts, to become harlots and whores, and would not restrain them from their whoredoms by his fatherly chastisements. Hos. 4.12.13. The like experience we have at this day in the Papists, 
Hos. 4.12.13  who because they are the most shameful idolaters of the whole world, therefore being given up of God to their own uncleanness, they do also exceed in fornication, whoredom and filthy Sodomy; as the histories of all times do plainly testify, and as common fame at this day soundeth their infamy in this behalf in every man's ears.  
Secondly, 
§. Sect. 3. Whoredom is the punishment of the contempt of God's word.  whoredom is inflicted as a punishment upon those who are contemners of God's word, and oppose themselves against the Preachers thereof; for because men will not suffer themselves to be guided with the light of God's truth, therefore the Lord giveth over both them and theirs, to be blinded with their own filthy lusts, and to be overruled and misled by their unclean passions, till they fall unrecoverably into the sin of whoredom; and because they dishonour the Lord by despising his word, he will cause their wives and daughters to dishonour them with their fornications and adultery. Of the former we have an example in the Israelites, who when they most contemned God's word and despised his Prophets, did also most exceed in filthy whoredom; and in the haters and persecutors of Gods true religion & faithful servants at this day, as namely, the Turks, Papists and Familists, who as they above all others contemn the pure and undefiled word of God, so also are they of all other men most stained and defiled with whoredom, and all manner of uncleanness, as not only Turkey with the large dominions thereof, but also Spain and Italy do sufficiently testify and prove. Of the other we have an example in Amaziah the Priest, who because he despised God's word, and opposed against the Prophet Amos, had this heavy punishment denounced against him: Amos 7.16. Thou sayst, 
Amos 7.16.  prophecy not against Israel, and speak nothing against the house of Ishak. 17. Therefore thus saith the Lord, thy wife shall be an harlot in the city, etc.  
And thus it appeareth that whoredom is the punishment of other sins, and that no small punishment, 
§. Sect. 4. That whoredom is a fearful punishment.  seeing thereby such great sins, as idolatry and contempt of religion are punished by the Lord who holdeth some proportion between the punishment and the sin. And as it is great in itself, so in this respect it is more grievous, in that the whoremonger rather esteemeth it his chief delight then his punishment, and so securely continueth under the bondage of it and his other sins, without sense of smart, and consequently without remorse of conscience; for when the pain of the punishment exceedeth not the pleasure of the sin; the pleasure doth more delight the malefactors, than the punishment doth terrify them; whereof it cometh to pass that having a prosperous gale in their opinion to blow them on forwards in their evil courses, they are given over to a reprobate mind, and continue in their sin without grief or weariness.   

CHAP. X. That whoredom is the cause of many grievous punishments.  
But as whoredom is the punishment of other sins; 
§. Sect. 1. That God himself punisheth whoredom when men wink at it.  so also itself as a grievous sin is punished with God's heavy judgements. And because men who are Gods deputies do oftentimes wink at it, and carelessly pass over the due execution of justice in the punishment of this sin; therefore the Lord oftentimes taketh the cause into his own hands, and proceedeth against these filthy persons, not only as a judge and witness against them, but as the executioner of that just sentence which himself hath pronounced. So he saith that he would come near unto the Israelites to judgement, and be a swift witness against the whoremongers. 
Mal. 3.5. Heb 13.4.  Mal. 3.5. and Heb. 13.4, it is said that whoremongers and adulterers, God himself will judge. Yea, so odious is this sin in the sight of this upright judge, that though he be infinite in mercy, yet he professeth that he could not in his justice let this sin go unpunished: 
jer. 5.7.  jer. 5.7. How shall I spare thee for this? thy children have for saken me, etc. And though I fed them to the full, yet they committed whoredom, and assembled themselves by companies in harlots houses, etc. A notable example of this severe execution of justice for this sin, we have Numb. 25. 
Numb. 25.  where by Gods express commandment 24000. were slaughtered for committing whoredom with the daughters of Moab; and so the burning heat of their filthy lusts was quenched with a large stream of their own blood.  
But that we may descend to more particulars, 
§. Sect. 2. That God punisheth fornicators with ponertie and beggary.  the sin 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 private and public punishments. The punishments which are imposed upon private men are either temporal or spiritual: The fornicator is punished with temporal punishments both in his state, person and posterity; in his state he is punished with poverty and extreme beggary; for this burning lust is as a consuming fire, which devoureth all the substance, and bringeth men of great wealth to such extreme penury, 
Prou 6.26.  that they are (as the Wife man saith) glad to beg a piece of bread. And this cometh to pass first and principally, because the curse of God is upon his state and labours for this sin, 
job 14.18.  so that nothing he hath doth prosper, nothing he doth well succeed under his hand: 
Psalm. 127.1.2  and partly because his mind is so besotted with his filthy lusts, that he neglecteth his state not caring which end goes forward, so he may enjoy his beastly pleasure, and partly by reason that this sin is exceeding costly, and though it be most base and brutish, yet is compassed and bought at the highest prices. For much is spent upon filthy bawds and panders, which are their instruments and factors which they use for the compassing of their desires; much is consumed upon their harlots in gifts and rewards, as money, apparel, jewels, ornaments, in music, dancing, reveling, feasting and banqueting, all which is bestowed to please their strumpets, and to inflame their own lusts, which naturally would soon languish and faint, if they were not revived, and anew reinforced by these incitements and provocations, which are the fuel of lust whereby it is kindled and nourished. In all which respects the harlot is like unto a bottomless gulf, into which men being carried with the tempestuous storms of their own lusts and passions, do make shipwreck of their whole estate, they in the mean time being never the richer upon whom it is bestowed. And this the Wise man observed 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 family so chargeable as one harlot, nor so soon bring a man to want and misery. For he that with the prodigal son doth banquet and revel it among harlots, will within a while be glad to be a fellow commoner with swine, 
Luk. 15.  and to make a hogsty his dining parlour.  
Secondly, the fornicator is punished in his person, 
§. Sect. 3. God punisheth fornicators with infamy and discredit.  and that diversly, as first in his name; for as he doth dishonour God many ways by his sin, so doth the Lord cause him to be disgraced amongst men, and inflicteth upon his name and credit such a deep and incurable wound of dishonour, 
Prou. 6.33.  that his reproach shall never be put away. With this accordeth the saying of the son of Syrach, chap. 9.9. 
Eccles. 9.9.  Every woman that is an harlot shall be trodden under foot as dung, of every one that goeth by the way. The which although it may seem a small punishment to those who having set their credit to sale, are become shameless and impudent; yet it is far otherwise with those who are of an ingenuous and honest disposition, who as they prefer their life before riches, so they make more precious account of their good name then of their lives, choosing much rather to die, then to outlive their credit and reputation.  
Again, 
§ Sect. 4. The fornicator is made a slave to his own lusts.  the Lord punisheth the fornicator, by making him a wretched slave, not only unto his own unclean lusts, but also to filthy harlots. For whereas the Lord hath appointed reason as the chief viceroy in the little world of man, whereby all his parts and members are to be ruled and governed, as it were obedient subjects; the fornicator joining with his basest parts, even his unclean lusts, rebelleth against his lawful Sovereign, and thrusting reason out of his throne, subjecteth himself to be governed by his unruly passions and filthy affections. In which usurped tyranny will only standeth for a law, and tumultuous lusts rule and manage all things according to their own appetite. Whereof it cometh to pass that there is nothing so abominable which is not thought tolerable, nothing so shameful which will cause blushing, nothing so dishonest and outrageous which they are not ready to act for the pleasing and satisfying of their lusts. For howsoever things were unto them free and arbitrary, before they had yielded themselves as slaves to their vile affections, yet when they are once enthronized in their hearts, they tyrannically impose upon them an unresistible necessity of obedience. To which purpose Augustine saith fitly, that, Ex voluntate perversa facta est libido, & dum seruitur libidini facta est consuetudo, 
Lib. Confess.  & dum consuetudini non resistitur facta est necessitas: Perverse will turneth unto unbridled lust, and while lust is obeyed there groweth custom, and custom being not resisted becometh necessity.  
And this slavery unto their own lusts yieldeth them over as vassals and bondslaves unto another as base a bondage, 
§ Sect. 5. The fornicator becometh a slave to his harlots.  even the miserable thraldom of their filthy harlots, who whilst unclean affections and passions bear any sway in their devoted vassals, hold them after a tyrannical manner under the most slavish and base subjection. Her face is to her filthy lover his chief heaven; her smiles the sunshine of all his comfort; her frowns like black clouds threatening a storm, and the storm shipwreck; her fair speeches like the Sirens songs ravish him with bewitching delight; her threats like dreadful thunderclaps, or piercing darts which wound even to the very heart. Her command is his chief law, her displeasure his most intolerable punishment. If she calleth he must come; if she sendeth, her very command addeth wings to his haste; if she biddeth departed, he dare not abide in her company, though a short absence seemeth unto him a tedious banishment; if she biddeth stay, he remaineth under her arrest, and hath no liberty to departed. If she want, his purse must be at her commandment; if she malign, his person must be exposed to all dangers in revenge of her quarrel. That I may say nothing of his continual hopes, fears, despair, grief, jealousies, quarrels, truces, wherewith he is no otherwise tormented, then if he were daily upon a torturing rack, saving that himself chooseth his tormentor, and voluntarily endureth this hellish punishment. In which respect this sin of uncleanness is by one compared to an infernal fire, 
Hierom. O ignis infernalis luxuria! cuius materia gula, etc.  whose matter or nourishment is gluttony and drunkenness, the flame burning lust, the sparkles corrupt speeches and filthy communication, the smoke infamy and disgrace, the ashes unclean filthiness, and the end hell torments.  
Neither are base and effeminate men only subject to this tyrannical slavery, but even the most strong and valiant, 
§. Sect. 6. That the most wise and valiant become slaves to their harlots, being first conquered with their own lusts.  the wisest and best qualified are in no better case, when they have given themselves over to be ruled with their filthy affections: for to say nothing of the thrice valiant Hercules, who having vanquished many monsters, was afterwards made through the violence of his lusts a base slave to Omphale, and changed his club and lions skin into a spindle and distaff, receiving his work by task among her maids; nor of Sardanapalus the great king of Assyria, who was so basely enthralled with his lusts, that he used to wear women's apparel and to spin amongst his harlots; the Scriptures themselves do offer unto us two notable examples, the one of the strongest, the other of the wisest amongst mere men, who being first made slaves to their own lusts, were afterwards subjecteth in the basest thraldom unto their concubines and harlots. The strong Samson who with the jaw bone of an ass slew a 1000 men, was so basely devoted to the harlot Dalilah, that when he was bewitched with her allurements, he could not conceal from her his chief secret, which imported him no less than his life, though he had often experience of her treachery & falsehood. And Solomon so much admired for his wisdom, was so besotted upon his wives and concubines, that they withdrew his heart from God, who had enriched him above all other with his gracious benefits, and enticed him to join with them in their gross idolatry. So that no strength is able to encounter the violence of these fleshly lusts; no wisdom can privilege men from being deluded and abused with the cunning wiles of these filthy harlots.  
thirdly, 
§. Sect. 7. God punisheth the fornicators body with loathsome diseases.  God punisheth the fornicator in his body with grievous sicknesses and loathsome diseases; for so wisely hath he ordered it by his wisdom and providence, that they who who will taste the honey of this sin, shall also feel the sting of punishment; for it spendeth the vital spirits, consumeth and extinguisheth the natural heat and moisture, which are the only preservers of health, strength and life; whereof followeth the corruption of the blood, dissolution of the sinews, rottenness of the marrow, aches in the joints, crudity in stomach, pain in the head, lameness in the limnes, gouts, palsies, and innumerable diseases. Besides all which natural and ordinary sicknesses and infirmities, the Lord hath of late punished this sin with that most loathsome and desperate disease, which is so odious even to carnal men, that all nations are ashamed to own it; whereof it is, that it is diversly called by divers people, as the Neapolitan, Indian and French disease, which was never heard of in the days of our ancestors, till men in an unusual manner multiplying their filthy lusts, the Lord not much above an hundred yeeres-since, brought upon them this unusual punishment, which is now grown almost as common as the sin. The consideration whereof should move all-men, whose lives are more dear unto them than their lusts, and whose health and strength is more valued than a short and brutish pleasure to leave this sin, and loath these harlots; who in this respect may not unfitly be compared to sweet, but poisonous potions, which delight in the taste, but kill in the digestion; or unto bandogs, saving that these hurt by fight, they by fawning; these wound with biting, they with kissing and wanton dalliance. Or like the ivy, which whilst it seemeth lovingly to embrace the tree adjoining, sucketh from it the natural sap and moisture, and so causeth it to rot and perish.  
Lastly, 
§. Sect. 8. God punisheth fornicators in their posterity.  as the Lord punisheth this sin in the fornicators themselves in regard of their own person, so also in respect of their posterity. As sometimes he punisheth them with barrenness, whereby their offspring is utterly cut off, and as it were, dried in the spring, according to the saying of the Prophet, Hos. 4.10. They shall commit whoredom, and not increase. 
Hos. 4.10.  Sometimes he visiteth the sins of these fornicators, in their unclean issue, and pulleth them up as soon as they begin to take root, because such pernicious weeds are not fit to cumber his Church or commonwealth. In which respect job calleth whoredom, a sire which devoureth to destruction, 
job 31.12.  and wholly rooteth out a man's increase. With which accordeth the saying of the son of Syrach; namely, that the harlot's children shall not take root, nor her branches bring forth fruit. 
Eccles. 23.25.  And if they live and continue upon the earth, the Lord commonly giveth them over to patrizate, and follow the father in his sins, so as usually the whorish issue may be no more easily known by resembling their parents in their face and countenance, then in their lewd lives and unchaste conversation.   

CHAP. XI. Of the spiritual punishments which God inflicteth upon fornicators.  
ANd these are the temporal punishments which are inflicted upon fornicators, 
§. Sect. 1. God subjecteth fornicators to his fierce wrath.  besides which the Lord imposeth upon them many spiritual judgements; as first he subjecteth them to his wrath and heavy displeasure, as the Apostle witnesseth, Ephes. 5.3.6. where he saith, 
Ephes. 5.3.6.  that for these sins of fornication, uncleanness, and such enormous crimes, cometh the wrath of God upon the children of disobedience; and therefore it behoveth us to mortify these earthly lusts, 
Col. 3.5.6.  as he exhorteth us, Col. 3.5.6, that we may not incur the heavy displeasure of our dread Lord and Sovereign; for if we fear to provoke against us the just wrath of an earthly prince, because in the light of his countenance is life, 
Prou. 16.14.15. and 20.2.  and his favour is as a cloud of the latter rame; whereas contrariwise the fear of a king is like the roaring of a lion, and his wrath is as the messengers of death: then how much more should we avoid those sins, which provoke the heavy wrath of the king of kings, whose voice is like the dreadful thunder, and whose wrath causeth death eternal of soul and body? If we are loath to displease mortal men, from whom we receive worldly benefits, then how much more the everliving God, in whom we live, move, and have 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 we fear to offend them who have only power to kill the body, and can go no further, 
Matth. 10.28.  then how should we tremble and quake to commit these sins of uncleanness, whereby he is wrathfully incensed, who is able to destroy both body and soul in the fire of hell?  
Secondly, 
§. Sect. 2. God punisheth fornication with impenitency and hardness of heart.  the Lord usually punisheth these sins of uncleanness with blindness of mind, hardness of heart, carnal security, and final impenitency, whereby it cometh to pass that fornicators are hardly reclaimed from this vice, but being given up to their own vile lusts and affections, and unto a reprobate mind they continue in these sins not only in their youth, 
Rom. 1.26.28.  but also in old age, and even when their bodies are impotent and disabled, their minds are still unclean, and their tongues are exercised in ribald and filthy speeches; so hard a thing it is to get out of the bondage of these fleshly lusts when once we are enchained with them. To this purpose the wise man saith, that the harlot's house tendeth to death, and her paths unto the dead. All they that go unto her return not again, neither take they hold of the ways of life. Prou. 2.18.19. And of this there may be rendered divers causes; as first, because these sins of uncleanness do bring upon him who is defiled with them such a blockish stupidity and senseless sottishness, 
Pro. 2.18.19. The causes why fornication is accompanied with impenitency. 1. Because whoredom maketh men sottish.  that he never thinketh of the foulness of his sin, nor of the manifold mischiefs which do accompany 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 Siren tunes of these enticing harlots, and hath received these poisonous potions of beastly pleasures, he presently loseth the use of his reason and understanding, and though he retaineth still his outward shape, yet in his heart, affections, and inward faculties, he is transformed into a brutish, or rather blockish creature, so that a man may as well with persuasion move a senseless stock, or with reason dissuade a dog from following his salt bitches, as he can by any weight of argument withdraw this walking block, and this talking beast from accompanying his wicked strumpets; for either the hideous noise of his tumultuous lusts do make him deaf to all admonition, or these poisonous cups of filthy pleasure do intoxicate his mind that he understandeth not what he heareth, or finally the force of lust so violently transporteth his affections, and the harlot's chains of alluring enticements do so surely enthrall him, that if he heareth and understandeth profitable admonitions and instructions, yet he regardeth them not, but cannot, or will not, or therefore cannot because he will not, leave his sin, to which as a voluntary slave he is subjecteth.  
A second cause of their impenitency is, 
§. Sect. 3. The second cause of the fornicators impenitency; because his fin is committed in secret.  because their sin is committed in secret, having no other witness of their fact but God, their own conscience, and Satan who hath drawn them to this sin. For as job saith; The eye of the adulterer waiteth for the twilight, and saith, none eye shall see me, and disguiseth his face: job. 24.15: and having committed wickedness, he wipeth his mouth and saith, I have not committed iniquity: as it is, Prou. 30.20. Whereof it cometh to pass, 
Pro. 30.20.  that they securely go forward in their sin, because they want the ordinary means which should bring them to amendment; for when as men know not their wickedness, they cannot admonish or reprove them for it, nor cure the wounds which were never discovered, till they fester and rot in their corruptions; they are exempted from shame, the usual companion of sin, and cause of sorrow, which oftentimes bringeth that repentance which is never to be repent of. They are also hereby privileged from punishments inflicted by human laws, which are the cords of men that draw sinners unto God, and such admonishers as will make the senses conceive them, when the understanding is besotted. But let such men know, that their secret acting of these works of darkness will little avail them; for what will it profit these offenders that other men are ignorant of their faults, when as they are known unto their own consciences, who will bear witness against them, unto God their judge, who will condemn them, 
Psal. 1 39.11.12. Pro. 5.20.  and unto Satan their accuser and executioner, who will torment them? What will it advantage them to shun the shame of men, when as, at the great day of the Lord, their filthiness being discovered, they shall be disgraced before God and the blessed Saints and Angels? What will it benefit them to have escaped human punishments, which might have reform them, and brought them to repentance, when as they shall eternally be tormented in hell fire without hope of deliverance?  
The last cause of this impenitency is the sweetness of the sin unto a carnal appetite, 
§. Sect. 4. The third cause of the fornicators impenitency, is the sweetness of this sin to his carnal appetites.  and the great delight which worldly men take in perpetrating this wickedness, which will hardly suffer them to be weaned from it, either with the bitterness of present evils, or with the apprehension of future punishments. For such near correspondence and intimate friendship there is between the flesh, and these fleshly lusts, that the carnal man is ready to venture through fire and water, and to hazard health and wealth, life and limb, for the satisfying of his filthy pleasure: neither will he easily lose that which he hath so dearly bought, but will rather endure all extremities, than he will part with his sin which is more dear and sweet unto him then life itself. By all which it may plainly appear, that these sins of uncleanness are most pernicious unto our bodies and souls, in that they continue us in impenitency which is the certain forerunner of eternal damnation; for howsoever the mercies of God are most large and infinite, yet are they never enlarged to those who continue in their sins; though the blood of Christ be of an inestimable value, yet it never procureth pardon for those who are still in love with their wickedness; and howsoever the promises of the Gospel are most general and indefinite, yet are they always limited and restrained with the condition of true repentance.  
Lastly, 
§. Sect. 5. The fornicator is continually tormented with vexation and cause of grief.  howsoever the fornicator is seldom troubled with any true sorrow for his sin; yet doth he never want vexation and grief in respect of the punishment which doth accompany it. Before he committeth his sin, he is set upon the rack of his own inordinate lusts, which violently draw him to a resolution of perpetrating his filthiness; after he is resolved, he is tormented with a multitude of unruly passions and affections, which drawing contrary ways, diversly distract him, and even pull him asunder. One while he is vexed with uncertain hopes, and another while with doubtful fears; sometimes he is tormented with care how he may compass his desires, and sometimes with jealousies and suspicions of manifold mischiefs which may accompany the fruition of his carnal joys. Now he doubteth of his harlot's love, and wisheth a clear passage in his suit, and soon after he feareth his wish, in respect of the shame or punishment which may follow the achieving of his desires, if by any means his filthy fact be discovered and revealed. Neither is he in better case after his lusts are satisfied, but rather as his sin which was but only resolved on, is now aggravated by the execution and fact, so also are his punishments in his soul and eonscience intended and increased. For now the smoke which did arise from the flame of his lusts and darkened the eye of his understanding being somewhat vanished, upon the quenching of this fire, he beginneth more clearly to discern the foulness of his fact, and his own sottish folly, who for the enjoying of a short and beastly pleasure, hath rob his conscience of peace, and his heart of joy, and cast himself into an inextricable labyrinth of manifold mischiefs; now his guilty conscience maketh him to be in continual fear lest his fact being discovered, his name should be exposed to infamy and reproach, and his person to the danger of the law; and this maketh him suspicious of his friends, and fearful of his enemies, if there be but the least jealousy of any means, whereby his works of darkness may be brought to light. And this job notably describeth, Chap. 24.16. 
job 24.16.  The whoremongers dig through houses in the dark, which they marked for themselves in the day, they know not the light. 17. But the morning is unto them as the shadow of death: If one know them, they are in the terrors of the shadow of death. Yea though they have so secretly acted their wickedness, that they are in this respect secure, being assured that they shall never be discovered, yet if they be not men of scared consciences, they are contiwally haunted with terrors and troubles of mind, as it were with hellish furies, when as being guilty of these foul sins, they consider that their judge is also a witness of their hidden actions, and that one day they shall be called to a reckoning, when as they can have but little hope that it will go well with them, 
1. Cor. 6.9.10. Apoc. 21.8.  seeing the sentence of eternal death and condemnation is already passed upon them in his word which is his infallible truth, that admitteth of no change or alteration. Who therefore would for a brutish and momentany delight pierce his conscience with such deep wounds which are so long in healing, and bring such continual grief and bitter torments before they can be cured? Who would at such high rates (as the loss of God's favour, and the peace of their own conscience) buy either (at the best) continually cause of repentance, or otherwise the restless fears, and torturing terrors of a guilty soul, even to the end of life, especially considering, that these present terrors of conscience, are but the beginnings of the eternal hellish torments?   

CHAP. XII. Of the public punishments which the Lord inflicteth upon the commonwealth for the sin of whoredom.  
ANd these are the punishments which for the sin of whoredom are inflicted upon private persons. 
§. Sect. 1. That the commonwealth is diversly punished for the sin of whoredom.  Besides which the Lord imposeth many heavy judgements upon the public state, and upon the whole commonwealth: for where whoredom aboundeth, there the whole land mourneth, and being spoiled of her fruits, 
jer. 23.10.  wherewith she should nourish her inhabitants, she sitteth sorrowful hanging down the head, like a miserable mother, who being importuned for food by her starved children, hath not any thing to give them to satisfy their hunger, and preserve them from famishing. Sometimes the country is so grievously sick through the noisome humours and burdenous corruptions of uncleanness, that it hath no other means to ease itself, but by vomiting out all the inhabitants, as appeareth in the example of the Cananits, Levit. 18.25.28. 
Leu. 18.25.28.  sometimes when men neglect the punishment of these sins of uncleanness, their cry ascendeth up into heaven importuning the Lord to take extraordinary vengeance, when ordinary justice is not executed; as we may see in the example of Sodom & Gomorrah, 
Gen. 19  which were destroyed with fire and brimstone that came down from heaven. And sometime the heat of this filthy lust so inflameth the just wrath of God, that nothing will appease and quench it, but a large stream of the offender's blood; as appeareth in the example of the Israelites, who for their spiritual and carnal whoredom 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 sins of uncleanness. And also in the Sichemites, 
jud. 20  who for the filthiness of their Lord's son, in deflowering Dinah, jacobs' daughter were utterly destroyed. 
Gen. 34.  The which as it was a bloody sin in jacobs' sons, so no doubt it was a fearful judgement of God upon that city, the which he hath left as an example unto after ages, to show how odious and abominable the sins of whoredom and uncleanness are in his sight.  
The consideration whereof should both restrain private men from defiling themselves with the carnal filthiness of their unclean lusts, 
§. Sect. 2. That love to our country should make private men abhor, and Magistrates punish this sin of whoredom.  seeing thereby they not only bring so manifold mischiefs upon their own heads, but also make their dear country which hath given unto them their first breath, and continual maintenance, education and defence, liable unto Gods fearful plagues, which they should more tender and preciously esteem, than either goods, lands, or life itself. As also it ought to move Magistrates, who are appointed by God as his deputies on earth, that in zeal for God's glory, and love to their country, they both make wholesome laws, for the punishing and suppressing of these vices, and also see them duly executed, but inflicting just and deserved punishments upon the offenders; for where sin is punished with ordinary punishments, there the Lord seldom inflicteth his extraordinary plagues; neither doth our Sovereign Lord and supreme judge, take the execution of justice into his own hands, but when it is neglected by his inferior and earthly officers. Whereas contrariwise when Magistrates sleep and wink at enormous crimes, than the Lord especially watcheth and beholdeth them; when as their sword of justice most rusteth in the scabbard, then is the Lord most ready to draw out the terrible sword of his fierce vengeance, whereby he destroyeth both the wicked people and the negligent Magistrates.   

CHAP. XIII. Of the eternal punishments which God inflicteth upon fornicators.  
ANd these are the temporal punishments which the Lord inflicteth both upon private persons, 
§. Sect. 1. 1 God depriveth them for this sin of the joys of heaven.  and whole commonwealths, for this sin of whoredom; the which although they are many and grievous, yet are they nothing in comparison of those eternal punishments which he hath prepared for those who are guilty of this crime in the life to come. For first, whereas our chief happiness shall then principally consist in the fruition of God, because he is infinite in all goodness and perfection, and in an unspeakable and unmeasurable degree, comprehendeth in himself alone all that virtue, excellence, delight, comfort, and whatsoever good thing may be desired, either for the inflaming of our love, or the perfecting of our joy; with which if we compare all the goodness and excellence of the creatures which either have been, are, or shall be, they are altogether incomparably less, than the least drop in respect of the main ocean, and then the smallest grain of sand in comparison of the whole globe of the earth: this sin of whoredom doth exclude us for ever out of his presence in which is fullness of joy, and casteth us into an everlasting banishment out of his heavenly kingdom. So the Apostle telleth us: That neither fornicators, 
1. Cor. 6.9.  nor Idolaters, nor adulterers, nor wantonness, nor buggers, etc. shall inherit the kingdom of God. And that dogs, enchanters, whoremongers, 
Apoc. 22.15.  murderers and such outrageous sinners, shall be shut out of the gates of the new jerusalem. If therefore banishment out of our earthly country be accounted such a heavy punishment, that every one carefully avoideth such faults as may deserve it, the which in truth in comparison, is but a temporary changing of the place of our exile, the whole world being but a place of banishment from our heavenly country; how much more carefully should we avoid these sins of uncleanness, which will cause us to be eternally banished out of our heavenly country, which containeth in it such joys, that in respect thereof the most pleasant princely palace on earth, is but an irksome prison and most uncomfortable dungeon, and the greatest worldly joys that can be thought on, but like tedious griefs and bitter torments? If it be such a grievous punishment to be exiled out of our native soil into a foreign country, where perhaps we shall have not much less joy and comfort, nor much more cause of grief and sorrow, and where we shall spend (when it is at the longest) a momentary, and (when it is at the best) a wretched and miserable life, and afterwards have as ready and short a passage into our heavenly country, where all joy and happiness attend us, as if we still remained at our native home: then how much more grievous is it, to be banished out of our new jerusalem, where there is all comfort without mixture of discontent, and all blessedness without the least grief or misery, and that not for a momentany life, but for ever and ever?  
And yet this is but the one half of their misery which they shall then endure. 
§. 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 having lead a brutish life, they might also die a beastly death, feeling neither weal nor woe after their departure; but their condition shall be much more miserable; for as they shall lose the comfort of God's presence, so they shall find the horror of the cursed fellowship with the devils and damned spirits; as they shall be dispossessed and deprived of the joys of heaven, and of all that blessedness which is prepared for the Saints, who have kept their vessels in purity and holiness; so shall they have their portion in the hellish torments, in utter darkness prepared for the devil and his angels. For among many other wicked sinners, whoremongers shall have their portion in the lake which burneth with fire and brimstone, which is the second death, as the holy Ghost telleth us, Apoc. 21.8. 
Apoc. 21.8.  And therefore as one nail driveth out another, so should the remembrance of the fire of hell extinguish the flames of lusts kindled in men's hearts; and the consideration of these intolerable and everlasting torments, should restrain men from those short vain and sensual 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 soon vanish, but the pains of hell into which they plunge us, do continue for evermore.   

CHAP. XIIII. The objection of fornicators answered, who excuse their sin under the pretence of marriage.  
ANd thus have I showed the manifold and grievous punishments, which the Lord inflicteth upon whoremongers and unclean persons, both in this life and the life to come. Now in the last place it remaineth that I answer briefly an objection or excuse, which is commonly made by fornicators of the better sort, whereby they think themselves acquitted from the guilt of sin, and privileged from all danger of punishment; namely, that they are purposed before they commit this folly, to marry the party whom they have defiled, and so to make amends for the fault committed. To which I answer, that howsoever this is the best course which they can take after they have fallen into this sin, if it be joined with serious and sound repentance; yet it is no argument to encourage any to commit this wickedness under this colour and pretence. For howsoever they be resolved to marry the party, yet in the mean while they grievously sin against God, themselves, the party defiled, and the fruit of their own body. They sin against God not only by committing fornication, but also by making whoredom their passage and entrance into his holy ordinance of marriage, and so having offered their first fruits and the prime of their strength unto Satan, and their own filthy lusts, they reserve for God the remainder, and as it were their leavings. They abuse themselves by imagining that they can by marriage satisfy for their sin, and so securely pass it over without repentance; whereas in truth there is no other means to wash their defiled bodies and souls from the pollution of their sin, but the precious blood of the immaculate Lamb jesus Christ. They deprive themselves of all assurance and comfort of God's blessing upon their marriage into which they make such a wicked entrance; for how can they hope for a good proceeding, where the beginning is so wicked and unlawful? how can they expect that God will build that house whose very foundation is laid in sin? that he will make them a happy couple who were first joined in fornication? or cause her to become a virtuous wife unto him, who hath already abused her as his strumpet? Again, what greater injury can he offer unto her whom he pretendeth chief to love, seeing he exposeth her to the danger of perpetual infamy and reproach? For who hath assured him that he shall live to solemnize the promised marriage, especially seeing the Lord might in his justice presently inflict death of body and soul for his sin? and if he do not, what doth he but die a fornicator, and leave her to live a reputed harlot, by her own desert and others estimation? But though it should be granted that he had procured from heaven a lease of his life, yet what wrong in the mean time doth he offer her to whom he pretendeth marriage, seeing he maketh her his harlot before he maketh her his wife? and spoiling her of her honesty and virginity, maketh her fit to enter into the stews, before he admitteth her into the honourable bed of marriage? What injury is this to blemish her good name which he should most honour? For howsoever he hath by marriage cured the wound which he hath made in her reputation, so as it is not mortal to her credit, yet there ever remaineth as it were a running issue of rumour, and infamy, or at least a foul scar (if ever it come to light) in others estimation, or (if it remain secret) in their own consciences, which will ever after make them more jealous the one of the other. Finally, he sinneth against the fruit of his own body, in that he begetteth it of the seed of fornication, embasing it in his conception, and marking it with the stamp of his sin, before it enjoyeth the light of the Sun.   

CHAP. XIIII. Of the sin of Adultery, and the hamousnesse thereof.  
ANd thus have I entreated of the sin of fornication, 
§. Sect. 1. Of Adultery, and the kinds thereof.  which is that sin of uncleanness that is committed between single or unmarried persons, and have showed the heinousness of it, and the grievousness of the punishment which doth accompany it. In the next place I am to speak of the sin of adultery, which is that uncleanness that is committed by those that are either married or betrothed; for the law of God as deeply condemneth, and as severely punisheth the latter as the former, as appeareth, Deut. 22.22.24. 
Deut. 22.22.24.  In which argument I will observe the same order which I did in the former, showing first what it is, and the kinds thereof, the heinousness of the sin, and the grievousness of the punishment. Adultery is the defiling of another's bed with the act of uncleanness; as the name itself also signifieth; For it is called, Adulterium, quasi ad alterius thorum accessio. The which sin is of two kinds: for either it is single, or double adultery. Single adultery is that uncleanness which is committed, either between 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 themselves one with another.  
Concerning the heinousness of which sins I shall not need to say much; 
§. Sect. 2. That adultery is an heinous sin.  for if the sin of simple fornication and whoredom be so wicked and damnable, as before I have showed, then must it necessarily follow that the sin of adultery (which is a fin of the same kind, 
Levit. 18.20.29 jer. 7.9 10. Ezech. 22.11.  but in a much higher degree of wickedness) is a notorious crime and an horrible abomination, as the Scriptures also call it, which continually calls and cries at the throne of God's justice for fearful vengeance upon the offenders. And therefore leaving that which hath been said, concerning the greatness of the sin of fornication, and the grievousness of the punishment to be applied to this sin of adultery, but with a great overmeasure, in as much as it far exceedeth in a higher degree of wickedness; I will content myself briefly to add that which seemeth to be more peculiar to this crime, both in respect of the sin, and the punishment due unto 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 own 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 thereof; and most holy and pure, as being instituted and ordained in the state of innocency; and since the fall, appointed as the ordinary means to preserve our bodies and souls in purity and chastity, unspotted and undefiled. For whereas the Lord hath ordained, that by marriage there should be such a near communion between the parties conjoined, that they should be no more two but one flesh, in regard whereof a man ought to forsake father and mother, that he may cleave to his wife, loving and cherishing her as being a part of himself; and that to these ends, that they may be preserved from whoredom and all manner of unlawful lusts, procreate an holy seed, and be mutual comforts one to another; the fornicator doth utterly violate this holy ordinance; for he disjoineth those whom God hath conjoined, and breaketh the bond of holy marriage by joining himself with an harlot, and becoming one flesh with her, he forsaketh his dear spouse, for whose sake he should forsake father and mother, and adhereth to a filthy strumpet; he loatheth his wife, and loveth his whore; he defileth his body and soul, created according to God's image in holiness and purity, with whoredom and uncleanness; he begetteth an unholy seed and basterdly brood, and becometh unto his wife, of a chief comforter, a most grievous tormentor, filling her heart with grief and jealousy, and her face with shame, when she seethe herself rejected, and set at nought.  
Secondly, the adulterer sinneth against God, 
§. Sect. 4. 2. He offendeth God by breaking his covenant of marriage.  by breaking the covenant of the Lord, which was made at the solemnizing of their marriage. For than they do not only make a mutual contract one with another, that they will faithfully observe marriage fidelity and love between themselves; but also they make a covenant with God in his presence, and in the face of his holy assembly, that they will perform this vow and promise between them made: and therefore when they violate this holy contract, they do not only treacherously break their promise made one to another, but also their covenant made with God. As appeareth plainly, Prou. 2.17. 
Prou. 2.17.  whereas he saith, that the adulteress who forsaketh the guide of her youth, doth therein forget the covenant of her God. Whereby they offer great injury unto the Lord; seeing when a covenant is violated, the wrong redoundeth not only to him whom it directly concerneth, but also unto him, in whose name the covenant is made and concluded.   

CHAP. XV. That the adulterer sinneth grievously against his neighbour.  
ANd as they sin heinously against God, 
§. Sect. 1. 1. He sinneth against him whose wife he defileth: 1. By disgracing him.  so also against their neighbour; and first against the party whose yoke-fellow they defile; for they brand his name with ignominy and reproach, because in regard of that near union which is between married persons, the disgrace and discredit which of right belongeth to the wife, redoundeth also unto her husband, who is as it were the better part of herself. Of which we have common experience in our own country by those disgraceful nicknames which are usually, though unworthily, given to the innocent party.  
So also they commit against their neighbour the most devilish deceit and notorious theft that can be imagined; for they, 
§. Sect. 2. 2. He committeth against him devilish deceit, and notorious theft.  like Satan himself, sow in his choicest ground such cursed weeds, that they are ashamed to reap, or own in the time of harvest; and graft into his best valued stock wild and wicked imps, which he carefully nourisheth as though they were his own handiwork, until their wicked and unnatural fruits discover them to be none of his. They cuckow-like lay their filthy eggs in another's nest, making him to love, cherish, and nourish it, as if it were his own issue, till being grown to some bigness, it unnaturally seeketh to destroy the nurse, 
judg. 9  and utterly ruinateth his whole posterity. In a word, they theevishly thrust their own bastardly brood into another man's possessions, causing him to receive the portion of a child 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 all, through this deceit they make the innocent party to cark and care, to spend his sweat, and to spare from his own back and belly, that in the end he may bestow the fruit of his labours, to maintain and provide for such an one, as is not only a stranger, but the issue of his mortal enemy, who above all men living hath most disgraced and abused him. And yet this is not the worst kind of theft which the adulterer useth; for he not only spoileth his neighbour of his common and ordinary goods, the which loss he might recompense with a proportionable satisfaction; but he also robbeth him of his chief treasure, and most esteemed jewel, the heart, love and affection of his wife, the which wrong he can never recompense though he should bestow upon him his whole estate, nor mitigate his raging jealousy, breathing nothing but revenge, if ever he come to the knowledge thereof, though he should enrich him with his gifts. For (as the Wise man saith) jealousy is the rage of a man, therefore he will not spare in the day of vengeance. He cannot endure the sight of any ransom, neither will he be appeased though thou augment the gifts. 
Prou. 6.34.35.  Prou. 6.34. 35.  
Finally, 
§. Sect. 3. The adulterer oftentimes playeth the murderer.  as the adulterer playeth the thief against his neighbour, in robbing him of his goods; so oftentimes he playeth the tragical part of a bloody murderer, in spoiling him of his life: for being inwardly tormented with the raging flames of lust, at first he is thereby urged to thrust in as an unjust sharer in another man's right; but being intruded he doth not so content himself, but scorning to have any copartner or corrival in his love, he laboureth to have the entire 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, he seeketh by all means to bring him to destruction, both by open violence, if the law do not restrain him, and by secret treachery. As we may see in the example of David, who, that he might enjoy his love, 
2. Sam. 11.  and hide his shame, murdered Vriah his faithful servant.  
Secondly, 
§. Sect. 4. 2. The adulterer sinneth grievously against his own yoke-fellow.  the adulterer or adulteress sin grievously against their own yoke-fellow, either wife; or husband; for first they break the covenant of marriage made between them in the presence of God, and in the sight of his congregation: for whereas they have obliged themselves one to the other, that they will observe and keep marriage fidelity, and reserve their bodies chaste and undefiled for one another's peculiar use; they treacherously violate this their promise, and defile their bodies with strange lusts, making them to become more fit guests for a filthy brothel, then for the honourable bed of marriage. Whereas they mutually promised marriage love, which far surpasseth the love of parents towards their children, both in excellency and in propriety, they fix their love upon strangers, and loath their yokefellows, as if they were their mortal enemies. Neither is it possible that the adulterous wife should love her husband, when she is besotted with the love of her filthy copesmate, nor for an adulterer to love his wife, when he is entangled in the harlot's snares, and carried away with her bewitching allurements. And this is that breach of covenant which the Lord layeth to the Israelites charge as a grievous sin: Mal. 2.14. The Lord hath been witness between thee, 
Mal. 2.14.  and the wife of thy youth, against whom thou hast transgressed, 
§. Sect. 5. Adulterers rob their yoke fellow of their goods.  yet is she thy companion, and the wife of thy covenant.  
Secondly, whereas by marriage there is also a communion of their goods and persons, by virtue whereof they have just interest and propriety both in their states and bodies, the adulterers do rob their yoke-fellow of their right; for first the adulterous husband spendeth his substance in maintaining his harlot, and in nourishing and bringing up his adulterous brood; whereby he impoverisheth his wife, and bringeth her unto want and misery, either because of the insufficiency of his estate to maintain both his harlot, and his own charge; or through the hardness of his heart, and want of love to his own spouse; for it is the usual fruit of whoredom and adultery, to make a man prodigal abroad, and niggardly at home, bountiful to his harlot, and all that belong unto her; and miserably near, and sordidous, to his wife, and his lawful begotten children. So also the adulterous wife robbeth her husband, not only by catching and purloining all she may from him, to bestow upon her lovers; but also in bringing into his family an adulterous issue, who devour the fruit of his labours, and confusedly divide his substance and patrimony amongst his own children. In which respect the adultery 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 own children, from the children of a stranger, whereby he is compelled to nourish his enemies, for fear of destroying his chiefest friends; and to give inheritance to the children of fornication, lest otherwise through his ignorance he may perchance disinherit the lawful fruit of his own body.  
Lastly, 
§. Sect. 6. Adulterers rob their yoke-fellow of their heart and affection.  the adulterer or adulteress rob their wife or husband of their most valued right, namely, their heart, affection, and the use of their body, of which there is by virtue of marriage a communion in respect of one another, and a peculiar and incommunicable propriety, 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 own body, but the husband: and likewise the husband hath not the power of his own body, but the wife. And therefore in adultery there is also included the grossest, and most pernicious kind of theft, seeing married persons living in this sin are not only thieves of goods, but man-stealers and thieves of the body and person; which is of much greater value.  
Thirdly and lastly, 
§. Sect. 7. The adulterer sinneth against his own family.  the adulterer in a peculiar manner sinneth against his own family, both by utter neglecting of it, all his thoughts, endeavours, and employments, being wholly taken up by his harlot; so as he hath neither leisure nor pleasure, either to spend his time in the honest works of his calling, whereby he may maintain his charge, or with any wise providence dispose of that which he already hath; whereby he runneth into wilful beggary, not caring which end goeth forward, and maketh all his family to partake of the fruit of his sin, and feel the like want and misery. And also by bringing Gods judgements and heavy punishments upon the whole house, for his sin, whereby it is destroyed and brought to nought. For this sin of whoredom is a fire that shall devour unto destruction, and which shall root out all the adulterer's increase, as job speaketh, chap. 31.14. 
job 31.14.   
But as the adulterer sinneth against others, 
§. Sect. 8. That adulterer's sin most grievously against themselves.  so most grievously against himself, in that he not only defileth his body and soul with this abominable filthiness, but also woundeth his conscience with a sin, which as it is in itself very heinous, so likewise of all other sins most unexcusable; seeing the Lord hath not only provided a remedy against this sin, but also hath in mercy granted unto him the use and fruition of it, namely, lawful marriage. For why should he steal of his neighbour that hath plenty of water in his own cistern? as the Wise man speaketh. 
Prou. 5.15.19.  Why should he delight himself in unlawful lusts with a stranger, unto whom God hath given a wife in whom he may rejoice, as being near unto him, even as a part of himself; and who may be unto him (if the fault be not his own either in his choice, or use) as the loving Hind and pleasant Roe; 
Prou. 5.19.  whose breasts may satisfy him at all times, and in whose love he may delight continually. Whereby it appeareth that the adulterer is a wilful thief, who stealeth not upon necessity, but through curious wantonness, like a rich miser who having plenty of gold at his own command, steals from his neighbour brass or copper. And this is that argument which the holy Ghost useth to aggravate the sin of adultery, far above the sin of theft: Men (saith he) do not despise a thief when he stealeth to satisfy his soul, because he is hungry, etc. But he that committeth adultery with a woman he is destitute of understanding: he that doth it, 
Prou. 6.30.32  destroyeth his own soul. Prou. 6.30.32.   

CHAP. XVI. Of the punishment of Adultery.  
ANd thus have I showed that adultery is a grievous sin. 
§. Sect. 1. That by the law of God adultery was pun shed with death.  The consideration whereof should be an effectual argument to restrain all men from falling into it; for if every ordinary sin deserveth God's anger and eternal condemnation, then what fierce wrath and deep condemnation is due unto them, who make no conscience of committing these sins, which are so capital and heinous? But because many secure worldlings make light account of the heaviest burden of sin, and care little for provoking God's wrath, so they may securely enjoy their carnal pleasures; therefore in the next place I will also show how fearfully this sin is punished, and that both in this life, and the life to come. In this life the punishment of adultery is either ordinary, or extraordinary. The ordinary punishment which by the law of God is to be inflicted, upon adulterers, 
Levit. 20.10.  is death itself, as appeareth, Levit. 20.10. The man that committeth adultery with another man's wife, because he hath committed adultery with his neighbour's wife, the adulterer and adulteress shall die the death. 
Deut. 22.22.  So Deut. 22.22. If a man be found lying with a woman married to a man, than they shall die even both twain, to wit, the man that lay with the wife, and the wife: so thou shalt put away evil from Israel. The which law was executed with the greatest severity among the people of God by his own express appointment; for whereas other crimes were not punished with death, unless the party were convicted by the direct testimony of two witnesses at the least, the Lord permitted the jealous husband to make a special trial of his wives chastity and honesty; and gave unto him an extraordinary, and most admirable means for the convincing her (if she were guilty) of her sin when no witnesses could be produced; namely, that she should drink of the cursed water, which should not hurt her being innocent, but rather should make her fruitful; but if she were guilty, then upon the drinking thereof, her belly 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 than the Lord would have this heinous sin of adultery go unpunished, he would himself after this wonderful manner discover and punish it.  
Now this punishment of adultery by death, 
§. Sect. 2. That the punishment of adultery by death, is a law of common equity.  seemeth to be not a mere judicial law, which was proper and peculiar to the commonwealth of Israel, but a law of common equity, which bindeth and holdeth in subjection all nations unto it. First, because long before the judicial law was given, the same punishment was inflicted upon adulterrers, as appeareth by juda his sentence against his daughter in law Thamar, 
Gen. 38.24.  namely, that because being espoused to his son, she had played the harlot, she should be burnt to death. So when Abimilech being a king had no superior to execute this law upon him, the Lord himself threateneth death against him if he abused Sara Abraham's wife. 
Gen. 20.3.7.  The same punishment also Abimilech threateneth against any of his people without exception that should touch Isaac's wife. Secondly, 
Gen. 26.11.  because the Heathens themselves who had not Moses law, by the light of nature inflicted the punishment of death upon adulterers, whereby it appeareth that it is not judicial, but moral and perpetual, seeing it was common to the jews and Gentiles. 
jer. 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. jeth.  So Nabuchadnezzar caused those two adulterous Prophets, Zedechias and Achab, to be burnt with fire, as the Prophet foretelleth, jer. 29.22.23. So Saletus Prince of Crotone a city of Greece, enacted a law, that adulterers should be burnt to death. By Draco his law likewise the same punishment was inflicted upon the like offenders. In like manner this sin was capital among the Arabians, as Eusebius recordeth. And so also among the Goths, as Procopius writeth. Finally, among the Romans adultery was punished with death, both by the twelve tablei, and by their law called lex julia, which was made by Augustustus Cesar.  
Other nations which did not inflict death upon the adulterers, punished them with tortures, as bitter as death. The Egyptians decreed that the nose of the adulteress should be cut off, 
Diodor. Sic. lib. 1. cap. 6.  and that the adulterer should be beaten with a 1000 stripes, almost unto death. Zaleucus King of the Locrenses made a law that the adulterer should lose both his eyes: which law when his own son transgressed, notwithstanding, that the people being inclined to pity, would have had his fault remitted, he would not condescend, but caused one of his own, 
Aelian. in varia hist. lib. 13.  and one of his sons eyes to be pulled out. Among the Germans, as Cornelius Tacitus recordeth, the adultres being stripped naked before her kindred and friends, had first her hair cut off, and afterwards was beaten with cudgels through the town by her husband.  
By all which it appeareth, 
§. Sect. 3. An objection answered.  that even by the light of nature, adultery in all ages hath been condemned & punished as a capital crime, and consequently that this punishment among the jews was not merely judicial, but moral and of common equity. Neither is that objection of any force, that our Saviour Christ refused to condemn the woman taken in adultery, seeing he came into the world not to execute the office of an earthly judge, but of a mediator who should from God procure the pardon of our sins; he came not to condemn, but to save, and to give his life a ransom for many; again whereas our Saviour asketh the woman if any man had condemned her according to the law in that case provided, it seemeth thereby that if the sentence of death had been lawfully passed against her, he would not have repealed it; for he came not to violate the law, but to fulfil it. 
§. Sect. 4. That Magistrates ought to punish this sin of adultery with all severity.   
And therefore our Christian Magistrates are to be exhorted, that they would not lightly account of this sin of whoredom, which the law of God and the law of nations, hath condemned as capital; but that they would enact severe laws for the punishment of this sin, which is so abominable unto God, and so pernicious unto human society; otherwise the guilt thereof will lie heavy upon the land, and provoke the Lord in his just displeasure, 
Deut. 22.22. Ezech. 22.11.  not only to punish them and the whole country for their negligence and remissness, but also to take vengeance of the offenders himself by his extraordinary judgements, when ordinary punishments are not inflicted. For when Magistrates neglect their duty in punishing this sin, than the Lord will take the sword of justice into his own hand, according to that, Heb. 13.4. 
Heb. 13.4. Mal. 3.5.  Whoremongers and adulterers God will judge. So he saith, Mal. 3.5. that himself would come near unto the people of juda in judgement, and would be a swift witness against the adulterers: and jer. 5.7.8.9. 
jer. 5.7.8.  he professeth that in his justice he could not spare them who were guilty of this sin of whoredom, but would visit them, and be avenged on them for this and such other abominations. As therefore it is impossible for a man to take fire into his bosom, or to walk upon the hot coals and not be burnt; so impossible is it, that a man should defile his neighbour's wife, and be acquitted of the Lord as innocent, as the Wise man telleth us: Prou. 6.27.29. 
Prou. 6.27.29.   
Now the punishments which the Lord usually inflicteth upon adulterers in this life, 
§. Sect. 5. God punisheth adultery by the la of requital.  are not only the same which he inflicteth upon fornicators, of which I have already spoken, as poverty, infamy, slavery to their lusts and harlots, loathsome diseases, impenitency and such like, the which the Lord increaseth according to the rule of his justice in a due proportion to their sin, and causeth them to light much more heavily upon the adulterer then upon the fornicator, in as much as he much more heinously offendeth; but also with some peculiar punishments which are more proper to this sin. As first he punisheth adultery by the law of requital, and as they defile other men's wives, so he suffereth other men to abuse theirs with the like filthiness and uncleanness. And this is that punishment which the Lord threatened against David, 
2. Sam. 12.11. and 16.22.  and afterwards inflicted upon him for his adultery with Vriahs' wife, 2. Sam. 12.11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and will take thy wives before thine eyes, and give them unto thine neighbour, and he shall lie with thy wives in the sight of this sun. The which was accordingly executed, as appeareth, 2. Sam. 16.22. And this judgement job to approve his innocency in this behalf, imprecateth against himself if he had at any time polluted himself and his neighbour's wife with this sin: job 31.9.10. 
job 31.9.10.  If mine heart hath been deceived with a woman, or if I have laid wait at the door of my neighbour; let my wife grind unto another man, and let other men bow down upon her.  
Secondly, 
§. Sect. 6. God punisheth adultery with his heavy curse. Gal. 3.10.  the Lord punisheth this heinous sin, with his heavy curse and malediction, for howsoever the curse of the law belongeth generally to all transgressors, yet in some special manner it is denounced against this sin of Adultery; and therefore the Prophet foretelleth, that when they of the captivity of judah should take up a fearful curse against any, it should be in this form, that the Lord would make them like unto Zedechiah and like Ahab, two notable adulterers; as appeareth, 
jer. 29.22.  jer. 29.22. So the Lord saith in his law, that when the adulteres had drunk the cursed water, is should be turned into bitterness, and cause her belly to swell, and her thigh 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 adultery in the life to come.   
But showever the Lord, to show the riches of his mercy to all repentant sinners, and to make the impenitent much more unexcusable, doth sometimes forbear to inflict these punishments upon adulterers in this life, yet will he most surely, and most severely punish them in the life to come. For if fornicators shall be deprived of the joys of heaven, and have their portion in hell fire, even in the lake which burneth with fire and brimstone, as before I have showed; then surely the adulterers, whose sin is much more unexcusable and heinous, shall be plunged into a far deeper degree of condemnation, and be much more exquisitely tormented in those hellish torments. And these are those intolerable and eternal punishments, which are in so many places of the holy Scriptures denounced against adulterers, some whereof I will annex, that who so will 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 means whereby we may be preserved from whoredom.  
ANd thus have I spoken of the sins of uncleanness, 
§. Sect. 1. The first means is to reclaim our wills from uncleanness by considering evils which the do accompany it.  both of fornication, which is that filthiness that is committed between single persons; and of adultery, which is committed between married folks; and have proved that they are not only heinous sins, but also that they are attented upon with innumerable mischiefs, and punished with fearful punishments both in this life, and the life to come. Now in the last place I will set down some means, whereby we may be the better enabled to preserve our bodies in purity and chastity, and be either restrained or reclaimed from whoredom and uncleanness. The which means are either common preservatives from all manner of filthy lusts, or more proper remedies against adultery. Concerning the former, if we would be preserved from whoredom and all manner of filthiness, it behoveth us first to reclaim our wills, and to work in our hearts and affections an utter hatred and detestation of this sin, so as we may desire nothing more than to be preserved from it, if we be yet innocent; or at least, may be reclaimed, if we have offended. For as it is in vain to prescribe good medicines to such a patiented, as being in love with his diseases, will not receive them; so it is in vain to think of means to preserve us from sin, if we still have 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 us in the first place often meditate with ourselves, of that which hath been already spoken, both concerning the heinousness of the sin, and the greatness of the punishment. As for example, that it is in a high degree, a notorious breach of God's commandment, the transgression whereof is accompanied with a fearful curse, that is is a badge of such an one as God hateth, and a notable fruit of the flesh in which whosoever live, shall die eternally. That he who committeth it, grievously sinneth against God, his neighbour, and himself, and that in many respects as hath been showed: That it is a cause also of many other sins, the least whereof deserveth eternal death. That howsoever carnal men make it their idol and chief delight, yet in truth it is a fearful punishment of divers other grievous sins. That itself also hath many fearful punishments attending upon it, for it ruineth a man's estate, it exposeth his name to infamy and reproach, it maketh him a slave to his own filthy lusts, and a vassal to an odious strumpet: it infatuateth the mind, and bridgeth upon the body loathsome diseases, and untimely death: it subjecteth a man to God's fierce wrath, and causeth impenitency and hardness of heart: it setteth the offender upon a continual rack, and haunteth him like a hellish fury: and in a word, it dispossesseth him of the joys of heaven, and casteth him headlong into the lake which burneth with fire and brimstone. And if having put into the one skole these manifold evils of sin and punishment, we also put into the other the pleasure and profit of this sin, and consider with ourselves how that we undergo all these mischiefs for the satisfying of our brutish lusts, and for the enjoying of a vain, short and beastly pleasure; it is not possible (if we be not altogether blockish and void of common sense) but that we should hate and abhor this sin, and earnestly labour in the use of all good means, whereby we may be preserved and delivered from it.  
Now these means which may be used for this purpose are manifold; 
§. Sect. 2. The second means is to purify our hearts from filthiness.  first, we must labour to purge and purify our hearts from unclean lusts, as being the very fountains of all filthiness and pollution; and to withstand to the uttermost of our power the first motions and inclinations which draw us unto this sin. For as Christians ought to be so far off from committing these works of darkness, that they should not so much as take their names into their mouths, as the Apostle telleth us; so also they should not give them the least entertainment into their hearts; but as soon as the tentation or motion unto uncleanness is cast into their mind, they are at the first to reject it as abominable, and not to revolve it in their thoughts, nor to fight with these unclean lusts, as it were at handi-blowes, but rather by skilful shunning and avoiding of them. For if we suffer them to rest any while in our hearts, they will be able to make a strong party of our own 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 we may abide a conflict, we are to fly from these sins of uncleanness, as being the best means to get the victory over them. In this conflict therefore the Christian must imitate the Parthians fight, who never fought better than when they did make the speediest flight, neither must he endure the approach of these enemies, and much less entertain any disputation with them, for they who enter into a parley, are not far from yielding, if they like the conditions of the truce.  
Secondly, let us consider, 
§. Sect. 3. The third means is to set ourselves always in God's presence. job 42.2. Psal. 139.2.11. jer. 17.10. Heb. 4.13.  that when we have hid ourselves in the most secret corners from the eyes of men, even than the Lord beholdeth us; for he is present every where, and beholdeth not only our most secret actions, but also our most concealed thoughts and cogitations; and therefore let us be ashamed not only of this impiety, but also folly, to commit these works of darkness in the presence of God, which we would shame to do if a child beheld us. For what would it avail us to hide our wickedness from the eyes of mortal men, who are malefactors like unto ourselves, when as God who is to be our judge, our own consciences which must be produced as witnesses against us, and Satan our accuser, are privy to it? What will it benefit us, if by our secrecy we escape worldly shame and disgrace, when as hereafter our filthiness shall be discovered to our eternal reproach, and the utter confusion of our faces in the presence of God, his Saints, and blessed Angels? what will it profit us to be acquitted at the bar of the earthly judge, and to be delivered from temporary punishments which might bring us to repentance; if for our secret wickedness, we must one day be arraigned before the supreme judge of heaven and earth, and be condemned and adjudged to suffer the eternal torments of hell fire?  
Thirdly, 
§. Sect. 4. The fourth means is to consort ourselves with chaste company. Prou. 5.8.  if we would preserve our bodies in purity and chastity, and not defile them with unclean lusts and filthy fornication, we must sort ourselves in their company who are chaste and honest, and flee the society of such as are wanton, lascivious, and infamous, through their filthy conversation. And this is that preservative which the wise man prescribeth us, Prou. 5.8. Keep thy way far from the harlot, and come not near the door of her house: Lest thou give thine honour unto others, and thy years unto the cruel. So the Apostle adviseth the Corinthians, not to keep company with fornicators, nor so much as to eat with them who were so reputed, 
2. Cor. 5.6.9.10. Ephes. 5.5.9.  because a little leaven leaveneth the whole lump, and one man being infected with this contagious disease of uncleanness, is fit to infect a whole society, their touch and breath, their wanton behaviour, and ribald speeches being noisome and contagious. With this agreeth the counsel of the son of Sirach. 
Eccles 9.3 11.  Chap. 9.3. Meet not an harlot, lest thou fall into her snares. 4. Use not the company of a woman that is a singer and a dancer, neither hear her, lest thou be taken with her craftiness. and vers. 11. Sat not at all with another man's wife, neither lie with her upon the bed, nor banquet with her, lest thine heart incline unto her, and so through thy desire, fall into destruction. And this was that preservative which joseph used to keep him from the contagion of his Mistress' lust, namely by fleeing speedily out of her company, when she alured him unto sin. Neither let any man presuming upon his own strength, desperately cast himself into tentation; for though he have a heart as firm and hard as iron, yet the fire of lust will work upon it, and cause it to become soft and effeminate; and though he be not overcome, yet by frequenting such company, a man shall bring a blot and stain upon his good name; for as the candle sticking upon the white wall, though it doth not burn it, yet it blacketh it with soot and smoke; so, howsoever this polluted society doth not inflame us with this fire of lust, yet it blemisheth a man's credit and reputation.  
The fourth means to preserve chastity, 
§. Sect. 5. The fifth means is temperance in our meats and drinks.  and to keep us from the pollution of unclean lusts, is temperance and sobriety in our meats and drinks: unto which is required, first, in respect of the quantity, that we eat and drink sparingly, to satisfy, and not to glut nature; yea, and if this be not sufficient, that we sometimes use total abstinence for the keeping under and subduing of these fleshly lusts: and secondly in respect of the quality, that we do not use pampering meats, and inflaming drinks (like the Papists in the time of their fast) which are the bellows wherewith the fire of lust is kindled and inflamed. 
Sine cerere & libero friget venus.  For as temperance is the most faithful keeper of chastity; so intemperance in eating and drinking is the usual harbinger of lust, the nurse of uncleanness, and the oil and wood wherewith these flames of filthiness are kindled in the heart. And hence it is that the Prophet jeremy compareth whoremongers to pampered horses, who when they were well fed and filled, neighed after their neighbour's wives: jer. 5.8. 
jer. 5.8.  And therefore as his madness were to be derided, who when he were burnt with overmuch heat of the fire, should still cast on more wood and oil, because he should rather slack it by withdrawing the matter wherewith it is nourished; so it is no less ridiculous if a man burning in lust, and desiring to have this scorching heat allayed, should pamper himself with meat and drink, which are the ordinary means more to inflame him; whereas he should rather use fasting and abstinence, which is the water wherewith the fire of lust is slaked and quenched. 
§ Sect. 6. The sixth means is to turn away our eyes from wanton objects. job 31.1.   
The fifth means is that we turn away our eyes from wanton and lascivious objects; and that according to jobs example we make a covenant with them, that we will not in any lustful manner look upon a woman. For the eyes are the ordinary windows, whereat these fleshly lusts, like thieves, enter to rob us of our chastity, and he who hath a wanton, wandering, and an adulterous eye, will soon after also have an adulterous heart. And therefore as their folly is to be laughed at, who keep their pelf and trash under lock and bolt, and leave an open passage to their chief treasury, whereby every thief may easily enter; so is their behaviour much more ridiculous, who keep their earthly riches, and transitory pelf under lock and key, and leave open the passages of the heart unregarded, by which the archtheefe Satan may cause his slavish lusts to enter and spoil us of our chief jewels, the purity and chastity of the heart and soul. Manifold examples of this folly we have recorded in the Scriptures to make us more carefully to avoid it. Sichem looking upon Dinah with lustful eyes was entangled in her love, 
Gen. 34.2. 2. Sam. 11.2.  and thereby moved to defile her. David idly gazing upon Bethshabe, Vriahs' wife, was caught with her beauty, and committed adultery with her. 
2. Sam. 13.1.  So Amnon beholding the beauty of his sister Thamar, was thereby moved to an incestuous rape. And therefore the son of Syrach giveth good counsel for the avoiding of this mischief, 
Eccles. 9.5.8.  chap. 9 5. Gaze not on a maid, that thou fall not by that which is precious in her. Vers. 8. Turn away thine eye from a beautiful woman, and look not on others beauty: for many have perished by the beauty of women, for through it love is kindled as a fire. To the same purpose one saith fitly: 
Gregory.  Non licet intueri, quod non licet concupisci, It is not lawful too earnestly to behold that, which it is not lawful to covet, because the sight is the ordinary means to inflame the concupiscence.  
But as those who desire to preserve their chastity ought not to be curious beholders of the beauty of women, 
Lascivious pictures.  so also they must restrain their eyes from looking upon other wanton spectacles; as for example, they may not behold lascivious pictures, which are dumb orators that persuade unto lust, and lively precedents, out of which a wanton mind will easily take out a pattern of uncleanness for his own imitation. 
Wanton books.  They may not read lascivious books and wanton Poets, which effeminate the mind, and make it tender to receive the impression of lust. Or if the laudable love of wit, eloquence and learning make them to scrape for these pearls and rich treasures in these filthy dunghills, they must watchfully take heed that be not defiled with any pollution of uncleanness; and whilst like good Merchants they sail in these dangerous seas, to enrich themselves with learning and knowledge, they are with all care and diligence to avoid these rocks of ribaldry, whereupon they may at unawares make shipwreck of their chastity, and to stop their ears against these sirens songs, which will cause them to drown themselves in the gulf of uncleanness. For otherwise we shall find it to be a bad change, when to enrich our minds with knowledge, we impoverish our hearts of sanctification, and for the gaining of learning to make a wilful forfeiture of grace and virtue. But especially it behoveth those who have any care of preserving their chastity, that they turn away their eyes from beholding stage plays, 
Stage plays.  which are usually fraughted with scurrilous jests, and ribald filthiness, and in this respect no less pernicious for the inflaming of filthy lust, than bawds and panders: in that these professedly infuse their poison, but they stealingly and at unawares; they corrupt but one at once, but these whole multitudes at the same instant; they oftentimes deal by blunt persuasion, having nothing to assist them, but the inward lust of the party whom they allure, but these have all the help of art, wit, eloquence, masking shows, sweet music, and wanton dalliance, to poison the mind with effeminate lust, & to prepare the heart for unclean desires; in a word, they perform their works of darkness in the dark, and in secret corners, as shaming that the Sun should see them, but these in the clear light, at noon day act their impieties with brazen foreheads, without shame or blushing.  
The sixth means to preserve chastity, 
§. Sect. 7. The sixth means is to exercise ourselves in painful labour.  and to keep our bodies undefiled, is painful labour in the works of our honest callings; for when our minds are intentive unto our business with serious diligence, they will have no leisure to wander about lascivious objects; and when the body is wearied with laborious employments, it will not so easily wantonize in fleshly lust. Whereas contrariwise idleness and sloth, is the usual harbinger, which provideth lust a lodging, and when our hearts are clean swept from all honest employments, they become fit habitations for the unclean spirits, to keep their revels in. 
Super Matheum.  To this purpose is that of chrysostom: Vitium libidinis facile ex otio nascitur, nam definitio amoris est, Animae vacantis passio: The vice of lust (saith he) easily springeth from slothsome idleness, for this is the definition of lustful love, 
Cato.  that it is, a passion of an idle mind. For as one saith by doing nothing, we learn to do that which is ill; and when we are idle in God's service, the devil taketh us up, and employeth us in the works of darkness.  
Unto this we may add watchfulness, 
Watchfulness.  or moderate sleep; which is also a good preservative of chastity, and a repeller of lust: whereas contrariwise, he that giveth himself to excessive sleeping can hardly be fared from lust and venery. And this as it is found true by common experience, so it agreeth with natural reason; seeing the excrement of nature, and fountain of lust, is as well supplied by excessive sleep, as by immoderate diet. And this the holy Ghost implieth in the narration of David's whoredom, where as he saith, that he rose from his bed towards evening, 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 seventh means to preserve chastity, towit, Christian modesty.  
THe seventh means to preserve chastity, 
Sect. 1. Of modesty in the looks and countenance. 1. Tim. 2.9.  is Christian modesty; which consisteth in a sober, decent, and grave carriage and behaviour in all things which appertain unto us. As first, when as we show ourselves modest, bashful, and shamefast in our looks and countenance; for as this is a notable means to restrain the party from all wanton and lascivious behaviour, when as he cannot without blushing behold it in others; so is it as a strong fort for the defence of chastity, whereby those who are wantonly disposed ' are discouraged from assaulting it. Seeing there is little hope that they, who will not use a wanton look, will be drawn to use wanton behaviour; or that they who will not let lust have a resting place in the suburbs, will ever suffer it to inhabit in the heart of the city. Whereas contrariwise a glancing eye and wanton looks, an impudent face, and brazen forehead, 
jer. 3.3. Prou. 7.13.  as they show the inward uncleanness of the heart, so they embolden the party to use all manner of wanton dalliance without blushing; and hearten others who are lascivious to give the assault unto their chastity, when they find it unfenced and ungarded. Neither can they expect any forcible repulse, when the countenance (as it were) standing at the door, inviteth them to come in, or that they are like to find any sharp encounter; when the very looks offer a parley and promise a yielding before the assault.  
Secondly, 
§. Sect. 2. Of Modesty showed in words and speech.  this modesty appeareth in the words and speech, and that in sober and discreet silence, or else in still, peaceable and pure communication: whereas contrariwise continual babbling, loud and clamorous speech, are made by the wise man the ensigns and badges of an harlot, Prou. 7.11. She is still babbling and loud, 
Prou. 7.11.  whose feet cannot abide in her house. And the Apostle describing the wanton widows, saith, that they are prattlers and busy bodies, speaking things that are not comely. 1. Tim. 5.11.13. 
1. Tim. 5.11.13.  But especially ribald and filthy communication is to be avoided of all those who have a desire to preserve their chastity: for as the Apostle saith, evil words corrupt good manners; 
1. Cor. 15.33.  and the wanton tongue, being set on fire by hell, as it inflameth a man's own heart with lust, so with this rotten and contagious speech, it infecteth the standers by, and corrupteth their hearts with unclean desires. Hence it is that these filthy speeches are in the Scriptures so straightly forbidden: 
Ephes. 4.29. and 5.4.  Ephes. 4.29. Let no corrupt communication proceed out of your mouths, but that which is good to the use of edifying, that it may minister grace unto the hearers. And 5.4. he requireth that filthiness, 
Col. 3.8.  foolish talking, and jesting which are things not comely, should not be so much as named among Christians. Nevertheless the Gallants of the world, who take upon them the name of Christ, make this filthy communication, and these scurrilous jests, the common exercise of their wit, and the music of their mirth.  
Thirdly, 
§. Sect. 3. Of modesty in our gestures and behaviour.  this modesty is also to be showed in our gestures and behaviour, which ought to be grave and sober, and not any way savouring of vain lightness, and lascivious wantonness. The which as they are the fruits of a polluted heart, and the flames which issue from the hidden fire of lust, so also do they nourish the root from which they spring, and redouble the heat of carnal concupiscence kindled in the heart. Among these we may especially number wanton dancing, and lascivious kissing and embracing. All which I distinguish by their epithets, 
Dancing.  because I cannot see how any of them may simply be condemned: for seeing we read of holy and honest dancing used by holy men and women, when they rejoiced before God in the fruition of his benefits; as David before the Ark, 
2. Sam. 616. Exod. 15.  Miriam and her companions, after the Egyptians were destroyed in the red sea; the daughters of Shiloh at their yearly feast, 
judg. 21.19.  which they kept unto the Lord; the women of Israel after the overthrow of the army of the Philistims; 
1. Sam. 18.7. Eccles. 34.  and seeing the holy Ghost himself telleth us, that as there is a time to mourn, so also there is a time to dance: I see no reason but that now upon the like occasion, and with the same holy affection, it may lawfully be used to express our rejoicing, cheer the mind, and exercise the body, as well as music, or any other such like pastime and recreation. But as for that light, wanton, and lascivious dancing between men and women, which is too too common in these times, wherein they use one towards another, all manner of enticing gestures, and sometimes wanton and obscene behaviour, serving as the bellows to inflame lust, the which in a wicked proportion they sit to as light & lascivious music; it is no better than Venus revels, which effeminate and corrupt the mind, making it fit for unclean desires, and for all manner of unlawful lusts, and therefore carefully to be avoided of all those who have any desire to preserve their chastity.  
The like also may be said of kissing and embracing; 
Kissing and embracing. 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 do not proceed from an heart polluted with lust, but are used after a civil and honest manner to express our love one to another, seeing they have been always in use amongst the faithful in all ages, as testimonies of mutual love, which may be free from all wantonness and lasciviousness, seeing in former times they have been used between man and man, and in our own times by parents to their little children. And therefore they are only to be avoided in wanton dalliance between those who are light and lascivious, when as they are not used for civil courtesy, or to express pure and undefiled love in due and seasonable time; but rather to inflame the heart with lust, and to express the inward uncleanness of the mind, in which case, this near approaching, and these impure touches, 
Prou. 7.13.  and lascivious dalliance, are as like to inflame impure hearts with burning concupiscence, as the spark of fire to inflame flax, or gunpowder, when they are joined together.  
Lastly, modesty is to be showed in apparel, 
§. Sect. 4. Of modesty in apparel and outward deeking. 1. Tim. 2.9.  and in the decking and adorning of the body, after a grave, sober, and seemly manner, due respect being had to the persons, sex, degree, and calling, as being a notable means to preserve chastity, and to subdue fleshly lusts. And this the Apostle requireth, 1. Tim. 2.9. I will also that the women away themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold, or pearls, or costly apparel. 10. But (as it becometh women that profess the fear of God) with good works. For as there is a chaste heart, and a chaste eye, so also there is a chaste habit and attire, which as it nourisheth the inward purity of the mind; so it notable preserveth the person who useth it from the assaults of those who are lasciviously disposed; for they seldom offer to buy these lustful wares, but where the sign of wantonness hangeth out; neither dare these lascivious thieves offer to rob that party of their chastity, whom these outwardly guarded with modesty and sobriety. Whereas contrariwise a wanton heart delighteth in a wanton habit, and they who have a whorish affection, will commonly proclaim it by their whorish apparel, like the harlot in the Proverbs, 
Pro. 7.10. §. Sect. 5. Apparel must be fitted to the sex.  chap. 7.10.  
Now this modesty in apparel is showed, first, when as it is fitted to the sex, men wearing that which belongeth to men, and women, that which appertaineth unto them; for as it is an abomination unto the Lord, when the woman weareth that which pertaineth unto the man, and when the man puts on woman's raiment, 
Deut. 22.5.  as it is, Deut. 22.5, so also it inflameth their hearts with lust and uncleanness, making the man effeminate and womanish, and the woman bold and mannish. The which is an ordinary fault in these days, wherein many men and women so disguise themselves, that it is hard to distinguish their sex by their habit; like the effeminate youth, who having propounded a question to Diogenes, was enjoined before he would return any answer, to put off his apparel, 
Laert. lib. 6.  that he might know whether he were a man or a woman.  
Secondly, 
§. Sect. 6. Apparel must be fitted to our calling.  when as every one attire themselves according to their place and calling, decently, and soberly, according to the example of those who are most grave, virtuous, and religious in the country, where they dwell, respect being had to their age, calling, and degree; whereas contrariwise it is both a sign and a cause of immodesty and wantonness, when this rule is not observed; 
1. Pet. 3.3.  as first when in respect of the matter it is gorgeous and costly, unbeseeming their particular calling and degree; or when in respect of the fashion it is vain and garish, unbefitting the general calling of a Christian; for pride and bravery causeth wantonness, and wantonness maketh an easy way for lust and uncleanness. Neither do those who curiously and garishly deck their bodies with costly and wanton attire, respect their own private use and contentment, but rather as it may probably be thought, they adorn themselves for the market, and set forth their beauty to the sale, betraying their chastity 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 vilis est: Gorgeous and garish attire, and adulterate beauty become none but harlots, who set themselves forth to the sale; neither do any put on more precious apparel, than they who most basely value their chastity and honesty.  
But as people offend in this kind divers ways, 
§. Sect. 7. Of immodesty showed in painting the face, and laying out the naked breasts.  so especially those vain and wanton women, who not content with that natural complexion which God hath given them, paint their faces with adulterate beauty, and lay open their naked breasts to public view: the which if they be virgins, they should not in their maiden-like modesty so much as by chance discover without blushing; if wives, they should reserve them for their husband's peculiar delight, as the wise man speaketh. 
Pro. 5.19.  Both which as by their immodesty and audacious impudency they corrupt their own hearts with pride and wantonness, so also they inveigle others with carnal love and fleshly lust, making them adore with their chief devotions, a painted idol, and a living image. Whereby as they work their destruction (without repentance) if they be caught in their nets, which they have spread for them; so do they by this outward decking deform and defile their own souls, and bring upon themselves sin and condemnation, though others should not be entangled in their snares. For as Hierom saith, Si vir vel mulier se ornauerit, & multus hominum ad se provocarit, & si nullum inde sequetur damnur, judicium tamen patietur aeternum; quia venenum attulit, sifuisset qui biberit: If any wanton dock themselves, to provoke others in a wanton manner to gaze upon them, though no hurt follow upon it, yet they shall be liable to eternal judgement, because they prepared a poison, if there had been any who would have tasted of it. 
Lib. deserm. Dom.  So Austin exclaimeth against the madness of those who transform their natural shape into a base picture, affirming it to be a fault which in some respects matcheth whoredom, for (saith he) Ibipudicitia, hîc natura adulteratur: In that chastity, 
Foeminae manus deo inferunt, quando id quod ille sormarit reformere & transfigurare contendunt, etc. Cyprian. de babitu. virgin. Hos. chap. 2. vers. 2.  in this nature itself is adulterated. Another saith, that women who paint themselves, offer violence and wrong against God himself, when as they take upon them to transform and mend that which he hath form; not knowing that that which is borne is the work of God, but that which is changed and transformed the work of the devil. But concerning this point, I have written more largely in my lectures upon Hosea; and therefore I will here pass it over, referring the reader unto that place.  
And thus have I set down the means to preserve our chastity, 
§. Sect. 8. Those that by no means can contain, they are bound to marry.  and to keep our bodies and souls undefiled from all uncleanness and unlawful lusts; the which means if we carefully use, earnestly desiring to have them sanctified unto us by fervent and effectual prayer, and yet nevertheless find in us still burning lusts inflaming our hearts, and provoking us to satisfy them in the actions of uncleanness, then are we, setting aside all worldly impediments and inconveniences, to use that lawful remedy which God hath sanctified for the preserving of our bodies and souls in purity and chastity, even holy marriage; which estate is honourable, and the bed undefiled, according to the Apostles counsel, 1. Cor. 7.2. 
Heb. 13.4. 1. Cor. 7.2.9.  For the avoiding of fornication, let every man have his wife, and let every woman have her own husband. For as it is vers. 9 Better it is to marry then to burn: better it is to lead a poor life in the fear of God, according to his own ordinance which he hath sanctified, then to defile our bodies and souls with strange and promiscuous lusts, though in the mean time we should have for our own use plenty and abundance.  
And these are the means to preserve our bodies and souls chaste in single life from fornication and uncleanness; 
§ Sect. 9 Of the means to preserves of from adultery.  besides which, there is another means peculiar unto married persons, to preserve them in the estate of marriage from whoredom and adultery, and that is, that either party love their yoke-fellow above all others in the world: for he that delighteth in the wife of his youth, and letteth her be unto him as the loving Hind, and pleasant Roe: he that is at all times satisfied with her breasts, and delighteth in her love continually, he will never take any pleasure in a strange woman, nor embrace the bosom of a stranger, as the wise man showeth, Prou. 5.18.19. 
Pro. 5.18.19.  Whereas contrariwise, he who taketh no pleasure at home, taketh the least occasion to range abroad; he that can find no sweetness in his own field, is ready to break the fence, and to stray into forbidden pastures; he that beginneth to loath his wife, will soon after love a harlot, and seek delight in unlawful lust. Now, that this love may be of sufficient force to restrain all married persons from unlawful concupiscence, they must learn to ground it not upon carnal respects, as upon beauty, parsonage, riches, friends; no, nor yet upon their moral virtues, and other excellent parts, for then the causes being taken away, their love also must needs cease; as we find by daily experience in many who having married in the burning, and almost raging heat of their love, have afterwards come to as great a loathing one of another, when either they find themselves disappointed, and unsatisfied in their hopes, or the cause of their love quite taken away, or decayed: but they must ground their love upon the love of God, and perform it one toward another, in obedience to his commandment; as also upon the bond of marriage (which nothing can dissolve but death or adultery) whereby there is such a near union between them, that they are no more two but one flesh; so that though all other causes fail, yet they are to continue their love towards them, because they are parts of themselves, 
Ephes. 5.28.29  and members of their own body. And therefore when they are faulty, wounded, and diseased with infirmities and corruptions, they are not to cast them of, and to seek for new, changing their true members, as it were for wooden legs and arms, but there to use all good means, whereby they may be cured and amended.  
And thus have I showed what fornication and adultery is, the heinousness of the sins, 
§. Sect. 10. The conclusion of this treatise.  and the grievousness of their punishments, together with the means whereby we may be preserved from them; now it only remaineth, that I earnestly desire the Lord, the fountain of all purity, chastity, and holiness, that he will with his holy spirit bless that which I have delivered to public view, that it may be effectual to those that read it, either to restrain them from filthy lusts, if yet they be not defiled with them, or to reclaim them from this filthiness, if already they have been defiled with it, that so they together with all the Saints of God, being washed and cleansed with the living waters of his word and spirit, may be presented unto him glorious and undefiled, without either spot, or wrinkle, and so being sanctified, may be admitted as citizens of that pure city the new jerusalem: and as heirs of that glorious kingdom with Christ, which his most precious bloodshed hath purchased for us. The which mercy the Lord vouchsafe unto us, even for the same his most dear sons sake; to whom with the father and his holy spirit, be ascribed all glory and praise, power, majesty, might and dominion, both now and for evermore: Amen.   
FINIS.   

A TREATISE WHEREIN THE SIN OF BRIBERY IS DISCOVERED and displayed, that it may be abhorred and avoided.  

CHAP. I. Of the occasion of this Treatise.  
AS there is great friendship, 
§. Sect. 1. That the sins of covetousness are most hardly cured.  and an inseparable league between corrupted nature, and all manner of sin whatsoever; so this inviolable amity doth no where more manifestly appear, then between it, and the sins of covetousness. Whereof it cometh to pass, that whereas other sins, either lurk in corners, as being ashamed to show themselves, or hang down the head when they are discovered and reproved, self-guiltiness taking from them all apology and excuse; these sins of covetousness are partly so covered, and hid out of the sight of the offender with carnal love, and partly so gilded over with glorious pretences, and as it were fenced in on all sides with excuses, which partiality maketh seem impregnable; that they dare vaunt themselves in open view, stand in their own defence, and with an audacious forehead encounter all opposers; yea such sure possession do vices of this nature take of the hearts of men, and so strongly are they backed with the multitude and quality of the offenders, 
More danger in reproving sin, then in committing it.  who all with united forces stand up both by word and example in their defence; that commonly the reproof is made more unpardonable than the sin; and whilst the vice, though unmasked, stareth in men's faces without shame or blushing, the reprehender is discountenanced, if not persecuted and punished, and his reasons are not only rejected as weak, but also exploded as ridiculous.  
Of this we have an example in our Saviour Christ himself; 
§. Sect. 2. The former point cleared by example.  for whereas when he sounded the sad tunes of the law against sin in general, and sought to affect the people with this mournful music, he only complaineth that they did not weep; 
Luk. 7.32.  it is said when he went about to persuade them not to set their hearts upon the earthly Mammon, the covetous pharisees laughed him to scorn. 
Luk. 16.14.  So when Ezechiel preached the word of God unto those whose hearts went after covetousness, 
Ezec. 33.31.  they gave him the hearing, but when he had said what be could against their sin, they mowed at him with their mouths, and derided him for his labour. And so when Paul spoke against the Idol Diana, Demetrius and the craftsmen, not so much in heat of their devotion, as for the loss of their gains which they formerly enjoyed by making silver shrines unto their goddess, 
A &. 19.24.  were, at the hearing of this doctrine, filled, not only with anger, but also with outrageous fury, whereby they brought the whole City into an uproar, and filled it with confusion, laying violent hands upon Paul's companions, when as the Apostle himself was out of the way. Neither can God's Ministers, entreating of the like argument, expect better success in these worse times, and corrupter age of the world, wherein men's goodness is measured according to their wealth, and not their virtue; and every one esteemed according to the quantity of his riches, without any respect of the means whereby he hath compassed them.  
The which was some discouragement unto me, 
§. Sect. 3. Impudency of sin a discouragement to the reprover.  intending to speak and write against one particular branch of covetousness, the sin of bribery, because I feared lest when I had taken all the pains I could in dissuading men from this vice, I might justly complain with the Prophet, that I have spent my strength in vain, and that the word of the Lord is made a reproach unto me, and in derision daily. 
jer. 20.8.  For who seethe not, that this sin of bribery is grown unto a common practice and usual fashion, having both multitude of offenders to defend it, and the greatness of the delinquents to grace and countenance it? In so much as now it is made a note of a brave mind, to receive great gifts, and not to take base bribes, or to stoop unto every sordidous prey. 
Quis nisi mentis inops oblatum respuit aurum?  Yea now it is counted a sign of incivility, not to accept of all proffered kindnesses, and a badge of folly and sottish stupidity to be bashful in exacting bribes, when the party is backward in tendering of them.  
Howbeit, on the other side, 
§. Sect. 4. God's Ministers must reprove those sins which they have small hope to reform.  considering with myself that Christ inveighed against the Mammon of iniquity, though he were derided; that Ezechiel preached against the sins of the people, though his sermons were but like the pleasant songs of a cunning minstrel to make them merry; that Paul never ceased to reprove the idolatry of the Ephesians, though he were persecuted for his pains; that being called to be God's Ambassadors, we must be ready for the delivery of of our message, not only to accompany Esay in the King's court, but also jeremy in the stocks and dungeon; and that being appointed the Lords watchmen, 
Ezech. 33.8.  we ought to tell the people of their sins, unless we would have their blood required at our hands; therefore removing out of sight all impediments, I resolved to entreat of this argument, and to inveigh against this sin; the love of my country, the respect of my calling, and the necessity of the times so requiring it.  
For who may not plainly perceive, 
§. Sect. 5. That the sin of bribery hath corrupted most states and conditions of men.  that doth not wilfully shut his eyes, that where this sin of bribing reigneth, Rulers are corrupted, justice perverted, impunity admitted, and together with it all sin and wickedness, the whole state of government disjointed and disordered? Neither hath this contagion tainted one place alone, but hath infected and poisoned the most part, if not the whole state of Christendom: and as it was truly said in the waning and declining estate of the Roman Church and monarchy; Omnia venalia Romae; all things at Rome are set to sale: so is it but too truly verified in these our days both of that place, which is now the common market, not only of temporal, but also of spiritual things, as dispensations and pardons for sins, yea even of the joys of heaven, and likewise of the most parts of Christendom, which are exceedingly overspread and corrupted with this vice. For is not that found true in the common experience of these times, which the Wise man observed in his days, 
Eccles. 10.19.  that money answereth unto all, ruleth all, disposeth all? and do not almost all men make a clear passage unto themselves by gifts and rewards, for the achieving of their desires, and with these golden rays ripen all their hopes? Do but look into the particulars, and we shall find this no false imputation laid upon the Christian State, but a lamentable truth to be bewailed with deep groans, and mournful tears. For howsoever kingdoms themselves and free monarchies be unvaluable, and above the pitch of any price, yet what is there in kingdoms which are not daily compassed by rewards? By this ladder some mount up into the seat of eminency, purchasing by gifts titles, which never came to them by, inheritance, or by desert; neither do they now as in former times, ennoble and dignify themselves, by venturing their life, & spending their blood in the defence of their country; but have found a speedier and more easy course for the satisfying their ambitious desires, namely, by friends bought with gifts. So that now if ever the saying of the Poet is verified: In pretio pretium est, dat census honores, census amicitias; pauper ubique jacet: Rewards are only rewarded, gifts buy honours, and procure friends; whereas those who are poor in purse, are contemptible in their persons. So heretofore men were preferred unto offices for their service, sufficiency and desert; but now the usual entrance into them is by large gifts; which way is so common, by reason all the other passages are stopped up, that men are not ashamed to pass thorough it at noon day; and without blushing to justify their entrance. Now what wonder is it if these men who entered into their places by bribing, do in the execution of them live by extorsion? or that paying for them only for term of life, more than would purchase a fee simple of like value, if they took no more but due and ordinary fees, they should take unjust courses to help their bargain, and to keep themselves from beggary? Neither is this fault only now to be found among some cunning courtiers, who have come to their skill by much study, and long experience; but even amongst Magistrates in cities, who are grown more skilful in cunning handling of a bribing match, them in their own professions & trades, for learning whereof they have served seven years apprenticeship.  
But as there are many forward proficients in this art of bribing, so none goeth before many lawyers of these times; 
§. Sect. 5. None go before some lawyers in the art of bribing.  who in respect of their skill and deep reach into these wicked mysteries, may justly deserve to be esteemed not only Masters of this art, but even Doctors and professors. For what matter is so foul and unjust, which many of them will not countenance and defend for an extraordinary reward? what title so strong and clear, which they are not ready to undermine and overthrow for the gaining of an ample bribe? Neither are the lay estate and commonwealths alone tainted with this corruption, but the infection of this vice hath corrupted the Church likewise. For if we look into the schools of the Prophets, the seminaries of learning and religion, we shall find that the preferments which by the founders of Colleges were destinated and appropriated to those who were poorest in purse, most destitute of friends, and worthiest in gifts, both of piety and learning; are now sometimes conferred upon such, as are able to make most friends by gifts and rewards, though altogether unfit and unworthy of them. So likewise the preferments of the Church are in these times by the same means compassed in many places; for thieves and intruders enter the Church door by the help of these golden picklocks. Neither is it now any great furtherance to the obtaining of Church preferments, that a man by laborious study hath attained unto depth of learning and eminency of gifts; for though his head be never so full fraught with knowledge, yet if his hands be empty of bribes, he may have leave to stand without doors; and though he have the tongue of the learned, yet he shall never persuade his greedy patron, unless he can make golden verses, and move him to hearken with a silver sounding voice. Yea in truth learning in these times is accidentally an hindrance to the obtaining the rewards of learning: for if that money were saved which is laid out upon books 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 worthy to be preferred; it would prove a far readier and speedier course, to compass these perferments; though in the mean while they should be barbarously ignorant, and thereby fit to destroy the Church then to build it, to betray it into the power of the spiritual wolf, then to defend or deliver 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 we may make that bold and general challenge:  
Quid non argento? quid non corrumpitur auro?  
Qui maiora dabit munera victor erit. 
Mich. Verin.   
What is there which is not corrupted with silver and gold? And who in competition and in all suits, hath the pre-eminence and victory, but he who can bring largest gifts? Neither are the preferments of honour only attained unto by these bribing courses, but also the preferments of wealth and riches: for as the cunning fisher baiteth his hook with a small fish to get a greater, so the only course in these days to compass greater wealth, is to venture that which we already have, to bring our state to a low ebb when we would hopefully expect a full sea, and to impoverish ourselves with giving bribes, when we desire to be advanced to the greatest riches.   

CHAP. II. That bribing is forbidden and condemned as a great sin, both by God and men.  
But the more general this vice is, 
§. Sect. 1. Bribery 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 be used, to keep ourselves from the common pollution of bribing, whether we respect giving or receiving. And to this purpose that we may be more strongly armed against this sin, which whilst it allureth and delighteth, pierceth the very heart and soul; I will set forth the greatness and odiousness thereof, together with the miserable fruits which it bringeth forth, both in respect of particular persons, and whole commonwealths and countries. That it is a sin to bribe, appeareth hereby, in that the Scriptures forbidden and condemn it. Exod. 23.8. 
Exod. 23.8.  Thou shalt take no gift; for the gift blindeth the wise etc. The which is repeated and by repetition confirmed, Deut. 16.19. 
Deut. 16.19.  wrist not thou the law, nor respect any person; neither take reward etc. Yea not only is it condemned as a sin by the Scriptures, which is the exact rule of justice; but also by the light of nature, though much decayed and corrupted. For even Heathen men have abhorred bribing, as a corrupting sore, which eateth out the heart of all virtuous carriage, and as a fretting canker which devoureth whole societies and commonwealths. Ephialtes, although a poor man, 
Aelian. lib. 11. de var. hist.  refused great gifts when they were offered, because, as he said, he should thereby be moved to deal unjustly, if his benefactors importuned him; or be condemned as ungrateful for not requiting their benefits. Alcumenes said, that he could not receive gifts, 
Plutarch. Apotheg. Lacon.  and keep peace with the laws. Photion receiving an hundred talents as a gift from Alexander, demanded of the messenger wherefore it was sent to him, rather than to any other of the Athenians; and upon this answer returned, Because he knew him to be an honest and just man; he replied again: Why then I would entreat your master, that he will suffer me to continue in my honesty and justice: thereby implying, that he could not possibly be such an one, if he suffered himself to be corrupted with rewards.  
But the Scripture goeth further, 
§. Sect. 2. The Scripture condemneth bribing as an heinous sin. Amos. 5.12.  and condemneth bribing, not only as a sin, but also as a mighty sin. Amos 5.12. For I know your manifold transgressions, and your mighty sins: they afflict the just, they take rewards, and they oppress the poor in the gate. The which as it is true of all bribers, so especially of those who being in the place of Magistracy and authority are corrupted with rewards and moved thereby to pervert judgement; and also of all others who are alured by bribes, to attempt any thing which is unlawful and wicked. For all such grievously sin against God, 
How the briber sinneth against God.  their neighbour, and themselves; against the Lord, not only by direct breaking of his commandment, but also in dishonouring his name after an exttaordinarie manner, namely, by drawing him as much as in them lieth, into the fellowship of their sin, or at least into the slander of it. For Magistrates are Gods deputies and vicegerents here on earth, and the judgements which they administer are not their own, but the judgements of the great king of heaven and earth; as jehosaphat telleth his judges, 
2. Chron. 19.6.  2. Chron. 19.6. Take heed what you do; for you execute not the judgements of man, but of the Lord, and he will be with you in the cause, and judgement. When as therefore they being corrupted do pervert judgement, what do they else but make the Lord to the uttermost of their power to pronounce a false or unjust sentence? What do they but offer unto him a kind of violence, in forcing him by his substitutes to do that which is contrary to his own nature? For the Lord respecteth not persons, nor receiveth rewards, as it is, 2. Chron. 19.7. 
2. Chron. 19.7. job. 34.19. and 36.18.  He regardeth not the rich more than the poor. job 34.19. Neither can a multitude of gifts move him to acquit the sinner, chap. 36.18. Where as they contrariwise usurping Gods name and place, by rewards are seduced to pervert judgement, acquitting the guilty, and condemning the innocent; and so bring an imputation of injustice upon God himself, and pollute his holy name with the filthiness of their sins, 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 souls of them that should not die, and in giving life to the souls that should not live, in lying to my people that hear your lies?  
Secondly, they directly offend against the Lord, in that they are ready to set to sale, justice and truth, which are unvaluable and most precious in his sight; even as if the subject to satisfy his greedy appetite, should not be content to rob his Prince's treasury, but also should make sale of his great Seal, and the sceptre of his kingdom.  
But as the briber sinneth against God, 
§. Sect. 3. How the briber sinneth against his neighbour, and first against private men.  so also against his neighbour; and that both private men, and whole societies. Against private men he offendeth divers ways; first against those whom he wrongeth by injustice, either when he depriveth them of their right, robbing them of that wherewith God hath endowed them, or by condemning the innocent whom God justifieth, or by oppressing the weak and friendless, whom God would have especially favoured and respected.  
Secondly, he sinneth against the party for whose sake he doth injustice, in that he taketh a reward to countenance him in his unjust courses, to harden him in his sin; and by making the wrongs and injuries justifiable and lawful, which he hath offered to his neighbour, causeth him securely to go on in his wickedness without repentance.  
Lastly, he offendeth against his instruments whom he useth in these unjust employments; for if jesabel will unjustly spill Naboths blood, and spoil him of his vineyard, than also must she have false witnesses to accuse him, and unjust judges to condemn him; and if Felix will be a cunning taker of bribes, he must not go bluntly to work, and himself make the match; but he must have his wicked brokers to beat the bargain, who also if the truth come to light, may bear the blame, and excuse their master. And so these wretches seldom go to hell alone, but draw others with them into the like fearful condemnation.   

CHAP. III. How the briber sinneth against particular and private societies.  
ANd thus the briber sinneth against particular men. 
§. Sect. 1. Of the bribery of Landlords.  Against whole societies he likewise offendeth, and that both private & public. Against private societies, as namely against families, whether they belong to others, or that whereof himself is governor. Other men's families they wast and spoil, by exacting gifts and rewards from them, and like greedy, but yet idle birds, they rob other men's nests to feather their own. In which respect the greedy Landlord principally offends, who being to let a lease to a poor tenant, doth not only raise the rent and enhance the fine; but in churlish cunning keepeth aloof, looking sternly, and speaking bigly; neither can he be persuaded to come unto any agreement, until his wife or children be feed with bribes, to mediate in the behalf of the poor tenant, and so make him more tractable and inclinable to entertain his motion. And when the lease is taken at so high a rate, that by sweeting almost unto blood, he cannot maintain his poor family, yet if he regard his Landlord's displeasure, and would have him to look upon him with a cheerful countenance; yea if he desire to be out of his lurch, and would not have him always ready to watch him a mischief when the least occasion is offered; he must at every good time present him with the fat of his labours, though he spare it out of his own belly; and be always ready at his Landlord's pleasure, to toil himself and his cattle also, with gainelesse pains, and unrewarded labour. 
Esa. 3.14. Amos 8.6.  And what is this but as the Prophet speaketh, to beat the people in pieces, and to grind the faces of the poor? What is it but to sell the poor for old shoes, and basely to undervalue those as slaves and men of no worth, whom Christ hath redeemed with the inestimable price of his own most precious blood? What is this, but not only to pluck off the clothes from their backs, and their meat from between their jaws, but even to pull off the skin from the flesh, and the flesh from the bones, and like cruel Cannibals, to eat the flesh of God's people, having first flaied off their skins, broken their bones, and chopped them in pieces, as for the pot, and as flesh within the cauldron, as the Lord complaineth of the Princes of Israel: 
Mich. 3.2.3.  Mich. 3.2.3.  
The like may be said of many covetous lawyers; 
§. Sect. 2. The manifold bribery of divers lawyers.  for I do not accuse all, nor any, whose consciences do not accuse them; and I know that there are many of this honourable profession who do truly fear God, love justice, hate the corruptions of the time, and make conscience of their ways; but I only tax such, as being wholly possessed and corrupted with greedy covetousness, stand accused and convinced before God by the testimony of their own consciences of these griping courses, and of this unconscionable bribing, whereby they spoil whole families, and lay wast dwelling houses as desert places; for when men come unto them for help, to maintain their just titles, and to enter or keep them in possession of their right, they of all others most wrong them; and if at all they preserve their state, it is that themselves may pray upon it; using herein their clients as the briars the sheep, who when he cometh amongst them for shelter against the storm, is so inveigled, that before he can get out, he must leave his coat behind him. Neither is this the case of the one client alone, but herein both adverse parties do well agree; for oftentimes both he that doth and receiveth the wrong, he that hath a just title unto that for which he sueth, as well as he that detaineth other men's rights from the true owners, have through tedious suits their estates brought into such deep consumptions, that they never recover of it. So as it had been much better oftentimes to have given away their right, then to have sued for it; because they can have no end of their chargeable suits, till having spent all, their poverty procureth a privilege 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 parties. And those who sue for their help, are like unto true men, who when they cannot agree about the division of their goods, either party desiring the greater share, commit the matter to be comprimitted and decided by thieves, who enrich themselves with the spoil of them both: or like unto the blind and the lame, contending who should have the oyster which the one spied, and the other took up, and not being willing to decide the matter between themselves, did choose an arbitrator, who did eat the meat himself, and gave a shell to either party.  
But because it is not enough to say that they are diseased, 
§. Sect. 3. That lawyers diversly offend in this sin of bribing: 1. When as they take gifts to maintain an unjust cause.  unless we also point at the sore; or to accuse them of bribing, unless we also show wherein their taking rewards is to be condemned; we are further to know, that in this regard they principally offend, first, when they take gifts for the defending of an unjust cause, themselves knowing before they take it in hand, that it is of this nature and quality. A common practice amongst many lawyers of these times, who care not how bad the cause be, so the fee be good, nor how empty the courts be of justice, so that their chests hereby may be filled with riches. But herein they grievously sin against the judge, whom by their pernicious eloquence, colourable glosses, and false suggestions, they labour to blind, that they may seduce and mislead him out of the path of justice, into the by-ways of error and unrighteousness. They sin against the adverse party, joining their helping hands with such thieves, as would rob them of their right, and spoil them of their just possessions. They sin against their own client, either by taking his money to do him no good, his cause being apparently evil; or when it is more hidden and intricate, by strengthening him in evil, countenancing him in his bad course, and by selling unto him for his fees an unjust bargain, which he hath no more right to buy, than the other to sell, which one day will be a clog to his mind, and a corrosive to his conscience. And lastly, they sin against their own souls, both by scraping out the sign of one who is an inheritor of God's kingdom, and by taking upon them a mark of reprobation and damnation, namely, the receiving of a reward against the innocent: as it is, Psal. 15.5. 
Psalm. 15  and whilst they call good evil, and evil good, wrong right, and right wrong, justify the wicked for a reward, and take away the righteousness of the righteous from him, they make themselves subject to a double woe denounced against them: 
Esa. 5.20.23.  Esa 5.20.23.  
Secondly, they are guilty of this sin of bribing, 
§. Sect. 4. 2. By exacting extraordinary fees for ordinary business.  who exact extraordinary fees for ordinary labour, and excessive rewards for small pains to themselves, and as little profit to their clients. The which is a common fault of these times, wherein some lawyers so much overvalue their labours above their worth, that scarce ten times so much as their ordinary fee will bring them to the bar, or cause them to open their lips in the behalse of their client, if they be men of any note. But we are to know that by the rule of justice, there ought to be a proportion between the work and reward, between the service and the wages, respect being had of the dignity and state of the person who taketh the pains; and whatsoever exceedeth this just proportion is no better than bribery, extorsion, and theft in God's sight. Neither must this proportion be measured according to their own conceit, which is commonly unequal and partial, through overweening pride, and bewitching self-love, but according to the laws of the land, and limitation of the State, whereby all such things are to be ordered and determined. Besides, as this taking of excessive fees is bad in itself, and full of injustice and corruption, so is it of worse consequence; for if none of worth can be entertained but at these high rates; then those who are of low condition and mean estate, are through their necessity debarred of their help and counsel; and only those who abound in wealth, and have full purses, have the benefit of it; whereof it must needs follow, that through the great skill and persuading eloquence which is used in the defence of their cause who are rich, & through the weak and insufficient handling of the poor man's cause, though never so just; powerful injustice will get the upper hand oftentimes of weak right, and truth having no patrons but her own naked simplicity to maintain her, against the unresistible violence of bold eloquence, and cunning insinuations and surmises, doth not seldom in these days take the foil.  
But much more do they offend, 
§. Sect. 5. 3. When having received their fees, they will not speak in their client's cause.  who receiving their fees, sometimes double and triple, will not vouchsafe when the cause of their clients is to be heard, to come unto the bar, or to open their lips in defence of their right. Whereby they greatly injure their clients, in betraying their cause under colour of patronage, withholding their promised counsel and help, when the necessity of the cause most requireth it: whereof it must needs follow, that the adverse party will obtain an easy victory, when being armed at all points for the encounter, he findeth no adversary in the lists to make resistance. And also hereby they make themselves guilty of shameful theft, in that they take those fees, which of right do not belong unto them: for the reward is not absolutely given unto them, but upon the condition of their best assistance, the which condition being not performed, they have no just title unto the gift; no more than the servant hath right to his wages, who doth no work, or spendeth his whole time in following his own business. 
The causes of the former sin: 1. The covetousness of the lawyer.  Now the cause hereof principally is their griping covetousness, which maketh them think all the water lost which runneth beside their mill; and therefore they greedily undertake as many businesses as are commended unto them by assured hope of large gain, though it be impossible that they should carefully prosecute one of three as the causes require. And so they not only empty their client's purses of their money, but also their hearts of all comfort, when they find their cause betrayed by those who should have defended it; and perceive to their grief that these broken staves have failed them, when they most relied on them. 
2. The importunity of the client.  And secondarily, this cometh to pass through the importunity of the client, who looking more into the skill of his counsellors, then into the goodness of his cause, is in policy contented to give a large fee to one, of whom he hath conceived a great opinion, rather to hinder his adversary, then to help himself. For having no hope of entertaining him to speak in his own cause, he putteth into his mouth this golden gag, to restrain him from speaking against him, in the behalf of the adverse party. Wherein they behave themselves like the poor Indians, who offer sacrifice to the devils, not because they look to obtain from them any good, but because they would restrain them from doing them any hurt: so these not for hope of receiving any help, but to keep them from hurting their cause, fee them with large gifts; whereby it cometh to pass, that they who in this corrupt rank are of greatest fame, are more enriched by their silence, than others by their laboured speeches; and have more and greater fees to keep them sitting still and doing nothing, than others for trudging to the courts, and taking all the pains.  
Lastly, they offend by making tedious delays, 
§. Sect. 6. 4. By making tedious delays and protracting suits.  and protracting of suits, from term to term, and year to year, devising a thousand quirks and shifts to keep the cause from coming to a just trial, to the end, that together with the suit, their fees may be continued, and become of extraordinary rewards annual rents, to be paid unto them quarterly at every Term. So that in these days the execution of justice is far unlike unto that it was in the time of Moses, 
Exod. 18.14.  for then jethro complained that the people's suits were too tediously delayed, because they were feign to wait from morning to night to have their causes heard and tried: whereas now a plain deed, well penned for matter and form, and ratified by hand and seal, may depend in suit a year or two in despite of the best means which the wronged plaintiff can make to right himself. And if there be any great difficulty in the cause (as what may not be made difficult which consisteth in words and phrases more than in equity and justice?) then the corrupt lawyers of these times take a lease of their clients for term of life, yea sometimes for three lives successively, the nephew ending that suit which the grandfather began. Yea and oftentimes after all this expense of time and money, the title is never the better cleared, but only weariness and poverty put an end to these suits which stomach and abundance began. And he who gaineth most, sitteth down by loss, seeing in respect of his great expense it had been much better, both for his state and mind, to have had a speedy overthrow, than so tedious a conquest. So that lawing in these times is much like to gaming, wherein unthrifts cast the dice who shall have one another's money; and the lawyer's chest like the butler's box, which in the end receiveth all, and maketh both parties to become beggars; for as in both there is equal hope, so no more certainty of desired success, one undoing that which another hath done, and overruling that as unjust, which another hath determined to be just and equal.  
And thus have I showed how the briber destroyeth other men's families. 
§. Sect. 7. How the briber destroyeth his own family.  The like may also be said of his own; for howsoever he by bribing principally intendeth to build his house, and to advance his posterity to great honour and riches; yet oftentimes it cometh to pass through the just judgement of God, and by his infinite wisdom and power overruling all his plots and purposes, that in stead of building his family he destroyeth it, in stead of advancing his posterity he bringeth upon it utter ruin and disgrace. This is manifest both by the Scriptures and by continual experience of all times. The Wise man telleth us, that he who is greedy of gain, that is, so covetous as that he will not stick to use those unlawful practices of bribing and oppression to enrich himself, he troubleth and disturbeth his house; whereas he that hateth bribes shall live, 
Prou. 15.27. job 15.34.  Prou. 15.27. So it is said job 15.34. that fire shall devour the houses which are built with bribes, that is, they shall be brought to utter ruin and destruction. The which heavy judgements here threatened have accordingly been inflicted, as experience of all times hath taught us: for howsoever men may advance themselves by these wicked courses for a time, yet it could seldom be observed that the third heir had cause to glory in the get of his bribing ancestors.   

CHAP. FOUR That bribery is hurtful and pernicious to the Commonwealth.  
But as bribers do destroy private families; 
§. Sect. 1. Bribery overthroweth magistracy.  so they are alike hurtful and pernicious to whole countries and Commonwealths: for first, bribery overthroweth Magistracy, and all lawful government, and bringeth with it an anarchy and confusion. To which purpose one saith, that oblatio muneris tinea est regiminis; 
Cass. in Epist.  Bribing is the moth of government. For howsoever men hold the places and have the authority of Magistrates, yet if they love gifts they will so charm them that they will have no eyes to see disorders, nor ears to hear complaints, nor understanding to discern between good and evil right or wrong, but as they are informed and lead by those who bribe them. Whereupon a large door is opened to all disorder and licentious liberty, no man being restrained from any wickedness, but those who are unable to bring gifts, and to make their peace by rewards.  
Secondly, by bribing the Commonwealth is rob, 
§. Sect. 2. By bribing the commonwealth is rob and spoiled.  spoiled, and impoverished: for seeing no business can be dispatched, no right obtained, no law executed but by the help of gifts; and considering that these occasions, are in all states daily and continual, amongst innumerable persons of all degrees, it must needs follow that in short time the whole wealth of the country will be exhausted, and engrossed into the hands of these robbers. Hence it is that the Prophet Esay matcheth bribing Magistrates with thieves, 
Esa. 1.23.  Esa. 1.23. Thy Princes are rebellious and companious of thieves, every one loveth gifts and followeth after rewards. Neither in truth is there any difference between them, saving that thieves rob only some few private persons, but these whole countries and Commonwealths; they by plain force, and these by disguised subtlety and under colour of law. So the Prophet jeremy compareth them to cunning fowlers, which lay snares and make pitfalls to catch men, and their houses to cages, in which they keep and store up that riches which they have catched and seized upon by these unjust courses, 
jer. 5.26.27.  jerem. 5.26.27. For purposely do such Magistrates make laws, not for maintenance of order, justice, and government; but that they may serve as snares to entrap men, and that being catched they may redeem their liberty and impunity by large gifts. Or if there be any other made, they utterly neglect the execution of them, though they be never so profitable and necessary for the good of the Commonwealth, unless they bring some private gain to their own chests.  
Thirdly, 
§. Sect. 3. Bribing perverteth the whole course of justice.  by bribing justice is perverted, innocency oppressed, and injuries countenanced and defended; and what can follow but the ruin of the Commonwealth, when as justice, which is the main pillar whereby it is upheld, is pulled down? This appeareth by testimonies of Scripture, and by examples: 
Exod. 23.8.  Exod. 23.8. Gifts blind the wise, and pervert the words of the righteous. If then the wise and righteous, who have both wisdom to discern truth from falsehood, and right from wrong, as also will, to embrace the good, and refuse the evil, be seduced and perverted from their upright and just courses, and misled into the by-ways of error and injustice with bribes and rewards; then what will become of those who naturally want that clearness of judgement to know what is good, or that love of goodness to embrace it when it is discerned? 
Deut. 16.19.  So Deut. 16.19. the holy Ghost joineth wresting of the law, respecting of persons, and taking of rewards in the same prohibition, thereby intimating that these three go together, and that bribing is the cause of both the other, as the words following plainly show. And at this as their main end do wicked men aim, when as they present their judges with rewards, as appeareth, Prou. 17.23. 
Prou. 17.23.  A wicked man taketh a gift out of the bosom to wrest the ways of judgement.  
This likewise appeareth by examples. 
§. Sect. 4. The former point cleared by examples.  When samuel's sons would not walk in their father's ways; which was to administer justice indifferently without respect of persons, or taking bribes, 
1. Sam. 12.3.  as himself protesteth to the people 1. Sam. 12.3. but did turn aside after lucre, and took rewards; then they also perverted judgement, as it is 1. Sam 8.3. 
1. Sam 8.3.  So the Magistrates of Israel being corrupted with greedy covetousness, made rewards the very end and main scope of their judgement, Mich. 3.11. Yea even righteous David, 
Mich. 3.11.  a man according to Gods own heart, was so entangled and corrupted with ziba's bribe, that he unjustly condemned innocent Mephibosheth before his cause was ever heard; and when the injustice of this sentence appeared, by that just apology which he made for himself; 
2. Sam. 16.1.2. and 19.29.  yet was he so possessed with Ziba his gift and false report, that neither the love which himself bore to justice, nor the remembrance of the unmatchable kindness and manifold benefits, which he had received from his dear jonathan, could move him to revoke wholly his unrighteous judgement, nor to inflict upon this insinuating vassal deserved punishment, for his treachery towards his innocent master. So hard a thing it is to entertain unpartial justice, when the heart is forestalled with rewards, or to walk in the narrow path of righteousness, when the eye of judgement is hoodwinked with bribes.  
But this will better appear, 
§. Sect. 5. Bribing Judges justify the wicked for a reward.  if we more particularly examine the unjust carriage of those, who being in authority, suffer themselves to be corrupted with bribes; for when prejudice of the cause is wrought in their minds through the persuasion of golden eloquence, there is none so wicked whom they will not justify, nor any so innocent, whom they are not ready to condemn. Neither do they in determining of causes, consider what is just, but only remember what they have received; not what in equity and conscience they ought to do, but what they have promised to do for their reward. And of these the Prophet speaketh, 
Esa. 5.23.  Esa. 5.23. Which justify the wicked for a reward, and take away the righteousness of the righteous from him. For the former; when a cause is to be handled and determined before a corrupt judge, who loveth gifts, and hath his hand open to receive rewards; then the proverb is always verified: Pecuniosus damnari non potest: A moneyed man cannot be condemned; nay scarcely reproved for his greatest faults; for as one saith: 
Ambr. in 1. Cor.  Libertatem arguendi amittit, & peccat qui ab eo accipit, qus ideo dat ne corrigatur; He loseth his liberty of reproving, and thereby greatly offendeth, which doth receive a gift from him, who therefore bestoweth it that he may not be corrected. For how can he freely rebuke such an one for his faults, whom before he hath made privy to his own gross corruptions? Or what power hath he to draw out the sword of justice, for the punishment of sin, when as he hath suffered his hands to be manacled with bribes? Or how can he in trial of right administer righteous judgement without respect of persons, who hath made fale of both his ears, eyes, and tongue for a reward, and upon earnest received, hath obliged himself to use all favour to the one party, before the cause is examined?  
And as he is ready for reward to justify the wicked; 
§. Sect. 6. Bribing Judges oppress the innocent.  so also to wrong the innocent; for if their cause be so clear and manifest, that it cannot with any colourable show of reason go against them; then do they so tyre them with delays, and so discourage them with endless pains, and excessive charges (they being unable to counterpoise the gifts of their adversaries) that they are feign to give it over before they can have a day of hearing, or come to a lawful trial. So the Lord complaineth of the bribing judges of Israel, 
Esa. 1.23.  Esa. 1.23. Every one loveth gifts, and followeth after rewards; they judge not the fatherless, neither doth the widows cause come before them.  
But if the cause of the poor man have in it any difficulty, then though it be never so just, yet he were better to give it over, and spare his cost and save his further labour, then to prosecute his right before a bribing judge; for he shall (as the proverb is) but cast the helve after the hatchet, and enter into an endless labyrinth, in which when he hath long travailed, he shall find himself as far from his hoped issue, as in the first hour 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 counsel he giveth the least advantage to his adverfarie, though it do not concern the equity of the matter, but only the error of the form, and faultiness of his plea, he is sure to be crushed, and to have the cause, though never so just, to go against him. And of this corruption, the Lord accuseth the corrupt judges of Israel, Amos 5.12. They afflict the just, they take rewards, 
Amos 5.12.  and they oppress the poor in the gate. that is, sitting upon the seats of judgement, which in those times were placed in the gates of their cities.  
Yea, so greedy of gain is the bribing judge, 
§. Sect. 7. Bribing judges stick not to betray the lives of the innocent.  that for a reward, he will betray the lives of the innocent, and to enrich his chests, set to sale the dearest blood of righteous persons, not caring so he may have gold to purchase large possessions, though his fields be called Aceldama, fields of blood. With such wicked judges 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 souls of them that should not die, and to give life to the souls that should not live? etc. And such he accuseth and condemneth, Ezech. 22.12. In thee they have taken gifts to shed blood.  
And thus have I showed how many mischiefs the bribery of the Magistrates and judges, brings upon a State, 
§. Sect. 8. Bribing Judges answered, who pretend that they only take gifts to do justice.  through the perverting of justice; of all which, some will think themselves acquitted, who can truly say in their own defence, that howsoever they receive many gifts, yet it is not for perverting of righteous judgement, but only they take rewards, and gratuities, for the doing of justice, and for the righting of men's 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 howsoever they differ in name, yet in truth they are of one nature; and are both direct witches, who equally labour to enrich Satan's kingdom, both with their own souls, and with the souls 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 relieve those whom others by their unjust sentences have oppressed; notwithstanding these are bribers too, corrupt, unrighteous, and nought, although not altogether of so malignant a disposition as the other. For it is as great injustice to enforce a man to buy that which is his own already, as to give unto him that which of right belongeth to another; and he that goeth thus far to make justice, which is in her nature free, to become venal, and of a slavish nature, within a while will be so blinded with gifts, that he will not stick to set injustice also to sale; and as one saith: Qui non erubescat dicere, 
Greg. lib. 12. Moral.  quid mihi dabis ut tibi justitiam faciam? nun simile est ac sidicatur, quid mihi vultis dare, ut abnegem, officium perdam, & deum vendam? That is, He that blusheth not to say, what will you give me, and I will do you justice? is as ready to say; what will you give me, and I will deny to execute justice, neglect my duty, and sell God himself? Howsoever it is, it cannot be but great prejudice to the uprightness of a judge, and a shrewd presumption of his corruption, when as he receiveth gifts of those who have suits depending before him; for as a wife or maid would incur the danger of just suspicion, of having an unclean heart, who being solicited by a fornicator to commit whoredom, should receive his gifts, although she should deny his suit: for howsoever in word she refuse his wicked motion, yet indeed she receiveth pledges of his love: so likewise are such judges not without cause to be suspected, who receive gifts of those who labour to pervert judgement; for howsoever in outward show, they make profession of integrity, yet in action they receive the pawns of unrighteousness, which will cause them to prejudice the cause, and to halt in the administration of justice, and to respect the person of one, more than of another, and the cause for the persons sake.  
Fourthly, 
§. Sect. 9 Bribery is a cause of treachery and treason.  the sin of bribing is pernicious to the commonwealth, as it is a cause of all treachery and treason against the State. For he that will not stick to sell justice and injustice, will not stick to set the commonwealth to sale also, and betray it into the hands of the enemy for large gifts, when he doth but get opportunity, and can do it safely, secretly, and without danger. Of this, great Philip of Macedon had often experience in his time; and therefore he thought no castle so impregnable, no fort so strong, but that there might be found room and passage for an ass laden with gold to enter into it. But much more doth this corruption abound in our times; for who seethe not, that it is an usual thing in the time of war (as the proverb is) Argenteis hastis pugnare, to fight with silver pikes, to undermine a State with silver pickaxs, and to batter down the walls of the best defenced City with these golden bullets? Neither do the great Commanders of these times usually bring their forces against any country or city, or venture to win it by invasion and assault, before they have first made way unto themselves by large gifts, and by corrupting bribes have made a great party of the adverse side, or at least some special men, who may give them from time to time secret intelligence of all affairs of the State, of opportunities to be used, and impediments to be removed, and who will when occasion serves, betray their country, as much as in them lieth, into the enemy's hand. And by this means more cities are sacked, and more countries subdued, then by force of arms and dint of sword: yea in truth, so doth this bribing corruption infect all States in these days, that were it not that the Princes and governors (being taught by manifold experience the greatness of this danger) had a most vigilant eye to foresee and spy out these mischiefs, and a severe hand to punish treachery when it is discovered, scarce any State would remain unshaken, and unruined, by these corrupt courses.  
Lastly, bribing is pernicious to the commonwealth, 
§. Sect. 10. Bribing bringeth the common wealth to destruction.  as being in itself a notable means to bring it to destruction; for not only it overthroweth justice and truth, which are as it were the sinews, wherewith all States are strengthened and held together, and even the very pillars upon which the good and safety of all commonwealths are built; which being taken away, the State must needs be weakened, dissipated and brought to ruin; but also it inflameth the fire of God's wrath against that country where it much aboundeth, and bringeth down his fearful judgements upon it, whereby it will soon be destroyed, though there were no enemies to oppose against it. And as this truth is warranted by manifold experience of these times, so by the infallible word of God which cannot lie. 
Pro. 29 4.  So Prou. 29.4. A King by iudgemen maintaineth the country, but a man receiving gifts destroyeth it. The Prophet Ezechiel also reckoneth this sin of bribing amongst those capital sins, which moved the Lord to bring upon jerusalem, destruction and desolation. Ezech. 22.12.14.15. 
Ezech. 22.12.  The Prophet Micah likewise, having showed that all sorts of rulers amongst the people of juda were corrupted with bribing, saith, that for this cause, Zion should be ploughed as a field, and jerusalem should be made an heap of stones, and the mountain of the house, as the high places of the forest: 
Mich. 3.11.12.  Mich. 3.11.12.   

CHAP. V That the sin of bribing is exceeding hateful to the Church.  
But as the sinew of bribing is pernicious to the commonwealth; 
§. Sect. 1. Bribing is the door, whereby insufficient Ministers enter.  so likewise it is exceeding hurtful to the Church. For as judas being possessed with greedy covetousness, cared not to betray our head jesus Christ for a reward, saying unto the high Priests, What will you give me and I will betray him; so the greedy patrons of these days, intending only their own gain, stick not to betray the body of Christ, to wit, his Church into the hands of jeroboams Priests, made of the basest of the people, in the first place demanding with judas, What will you give me; never regarding in the mean while how few their graces be, whom they present, so their gifts be many; nor how unfit they are to teach the people, so they are sufficient to bring large rewards, or at least to subscribe unto bonds, by which they exclude themselves from the greatest part of their living. Whereby it cometh to pass, that the people wanting instruction, are destroyed for want of knowledge, and remaining blinded with ignorance, are made an easy pray to be seduced and misled into errors and heresies, by the Priests, jesuits, Papists, Brownists, Familists, and all other sectaries and wicked heretics. Of all which mischiefs the corrupt bribing, which is used in these days, is the principal 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 thieves in the sight of God and men, who by robbing the Church of such livings, which are dedicated and consecrated unto God for holy uses, do make both themselves and their families liable to God's heavy plagues and fearful judgements. For if Balthasar was cut off in God's wrath for drinking in the vessels of the Temple, which his predecessor Nebuchadnezer had unjustly brought into his treasury; then what shall become of them, who have not only the most part of their plate made of Church-mettall; but also have sacrilegiously taken the bread which they eat, and the meat and drink which they continually feed upon, 
Dan. 5.  out of the Church's storehouse? If Ananias and Sapphira were smitten with present death, for keeping back part of the price which was raised out of their own possessions, after it was consecrated to the Church's maintenance; then what death and condemnation is due unto them, who violently rob and spoil the Church of her own revenues and lawful right, unto which God in his word, and good Princes by their laws have entitled it; and wherewith others tendering more God's glory, and the flourishing estate of the Church, than their own particular, have richly and religiously endowed it?  
Secondly, by this bribing, 
§. Sect. 2. By bribing, sufficient Ministers are corrupted.  even those Ministers which are able to teach the people, are so corrupted, that they speak not those things which are profitable, but such things as are plausible to their benefactors; they daub over their faults with untempered mortar, promising peace where the Lord denounceth war, and immunity from punishment, when the sword of God's judgement is already drawn, and ready to strike. And of this corruption the Lord accuseth the Priests of judah, Mich. 3.11. The heads thereof judge for rewards, 
Mich. 3.11.  and the Priests thereof teach for hire, and the Prophets thereof prophecy for money, etc.   

CHAP. VI That the sin of bribing is most pernicious to the briber himself.  
ANd thus it appeareth that the sin of bribing is pernicious both unto Church and Commonwealth. 
§. Sect. 1. Bribers deprive themselves of a mark of God's children.  Now in the last place it followeth that I show and prove that as bribers are bad unto all others, so they are worst of all to themselves, in respect of the manifold evils which they bring upon their own heads: for first, as they deprive themselves of a notable sign of the child of God, who shall dwell in his holy mountain, and be an inheritor of the kingdom of heaven, which is, not to receive rewards against the innocent; 
Psal. 15.5.  so they take upon them the mark of destruction and condemnation; and carry as it were upon their sleeve, 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 bosom, to wrest the ways of judgement. 
Psal. 26.10.  And these are the properties whereby David describeth a bloody or heinous sinner: Psal. 26.11. In whose hands is wickedness, and their right hand is full of bribes.  
Secondly, 
§. Sect. 2. Bribes blind the eye of the mind, & corrupt the judgement.  whereas men chief excel the brutish creatures in the light of reason, and in the use of the understanding, and of a sound judgement; gifts and rewards blind the eye of the mind, and the affections being therewith corrupted, do so corrupt the judgement also, that they cannot discern between right and wrong, truth and falsehood; but like beasts follow their sense, lusts, and passions, rather than the direction of their reason and understanding. And this argument the Lord himself useth to enforce 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 perverteth the words of the righteous. So Deut. 16.19.  
thirdly, if a man suffer himself to be corrupted and overswayed with gifts and rewards; though in his own nature he be of never so generous and free a spirit, yet in short time it will make him so base and sordidous, that there is no prey of such small value, which will not make him stoop to seize upon it, no course or carriage so inhuman, dishonourable and dishonest, which he will not be content to take & use, for the enhancing of his gain. This the wise man observed in his own experience: Prou. 28.21. 
Prou. 28.21.  To have respect of persons is not good; for that man will transgress for a piece of bread. And the Lord accuseth the rulers of jerusalem, not only for perverting judgement, but also that they were base and sordidous in their bribing, polluting God's name by their injustice for handfuls of barley and pieces of bread, Ezech. 13.19. 
Ezech. 13.19.  In which respect such corrupt judges are fitly compared to a pair of schools, which when they seem most equal, will incline to either side by the addition of the least weight, and turn again to the contrary side, when that weight is overpoised with a greater.  
fourthly, 
§. Sect. 4. Bribing maketh a man obnoxious to God's fearful judgements. 2. King. 5.16.21.27. job 15.34.  this sin of bribing doth make a man liable and obnoxious to God's fearful judgements, both in respect of his person and state. Of the former we have an example in Gehezi, who taking an unlawful bribe from Naaman, had that heavy punishment of loathsome leprosy inflicted, both upon himself and all his posterity: and for the other it is said, that fire shall devour the houses of bribes, job 15.34. And howsoever men think (by receiving rewards to pervert justice and truth) to advance themselves and theirs to great wealth and plenty of all things, yet in the end this riches will melt and vanish away, and those who lately flourished in their unjust courses shall be brought into poverty and calamity, according to the saying of the Wise man, Prou. 21.6. 
Prou. 21.6.7.  The gathering of treasure by a deceitful tongue, is vanity tossed to and fro of them that seek death. 7. The robbery of the wicked shall destroy them, for they have refused to execute judgement. 
§. Sect. 5. Bribery bringeth God's curse, woe and destruction. Deut. 27.25. Esa 5.20.23.24.   
fiftly, it bringeth upon those who are corrupted with it, Gods heavy curse and malediction, as appeareth, Deut. 27.25. Cursed be he that taketh a reward to put to death innocent blood. It maketh them subject to that fearful woe denounced, Esa. 5.20. Woe unto them that speak good of evil, and evil of good. Which put light for darkness, and darkness for light, etc. 23. Which justify the wicked for a reward, and take away the righteousness of the righteous from him. Yea it bringeth upon them utter destruction; For as the fire devoureth the stubble, and as the flame consumeth chaff: so their root shall be as rottenness, and their bud shall rise up like dust, because they have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel. As it is, vers. 24.  
lastly, 
§. Sect. 6. Bribery disinheriteth men of heaven.  by these bribing courses they disinherit themselves of their heavenly patrimony, and set to sale the kingdom of heaven for earthly and base prifes: for they that take rewards against the innocent shall never dwell in Gods holy mountain, 
Psal. 15.5.  as it is, Psalm. 15.5. So the question being asked who should dwell with the devouring fire, and with the everlasting burnings; that is, with the Lord, who is called a consuming fire, 
Deut. 4.24. Heb. 22.29.  Deut. 4.24. Heb. 12.29. answer is made; He that walketh in justice, and speaketh righteous things, refusing gain of oppression, shaking his hands from taking of gifts, etc. He shall dwell on high, 
Esa. 13.15.16.  etc. as it is Esa. 33.15.16. So that he who gaineth by oppression, and filleth his hands with bribes, can never endure Gods glorious presence; but shall be consumed like stubble with this devouring 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 loveth bribes shall not live, neither the life of grace in this world, nor the life of glory in the world to come.  
By all which it is clear and manifest, that the briber loseth in his greatest gain, for whilst by his wicked and unjust courses, he compasseth some earthly trifles, he foregoeth all his title and interest in Gods glorious kingdom, and through his worldly profaneness and sottish folly, he doth with Esau make sale of his spiritual birthright for a mess of pottage, or such like transitory vanities of like value, and less necessity. Whilst he provideth for his body, he destroyeth his soul; whilst he laboureth after earthly things which are vain and momentany, he loseth heavenly things, even that superexcellent and eternal weight of glory. 
2. Cor. 4.17.  And whilst he hoardeth up the rewards of iniquity, and gold which shall perish with him; he foregoeth the fruition of the immortal God, in whose presence is fullness of joy, and at whose right hand are pleasures for evermore: Psalm. 16.11. 
Psal. 16.11. §. Sect. 7. The conclusion.   
And thus have I showed the greatness of this sin of bribery, and the manifold evils which it bringeth both to private persons, and societies; to whole commonwealths, and to the briber himself. Now as this sin is of extraordinary strength to hold men in subjection unto it, both in regard of the corruption of man's nature which is most prone to entertain it, and in respect of the universality of this sin, and the mighty patrons which both countenance it with their practice, and defend it with their power: so my earnest prayer unto almighty God is, that he will join with my labours a more than usual blessing, and an extraordinary virtue and power of his holy spirit, to beat down this strong hold of sinew, and to bring us in subjection to his will, not only in things profitable and gainful, but also in those which seem accompanied with loss and hindrance. That so respecting not our own particular gain, but his glory, and doing him faithful service in this life, we may reign with him in eternal glory in the life to come. The which mercy he vouchsafe for his Christ's sake: to whom with the Father and the holy Spirit be all honour and glory, praise, power and dominion now and for evermore. Amen.   
FINIS.   

Faults escaped.  
Pag. 84. line 31. read, deridetur. p. 101. l. 35. r. sinners. p. 111. l. 34. mark r. their. p. 124. l. vlt. r. our own. p. 129. l. 36. r. run secretly. p. 131. l. 35. r. and labour. p. 138. l 6. r. stop. p. 144. l. 2. r. theft even in theft. p. 150. l. 5. r. example, for the same sin the. p. 174. l. 19 r. by inflicting. p. 197. l. 3. r. that they be not. p. 200. l. 11. mark r. Eccles. 3.4. p. 201. l. 35.36. r. whom they see outwardly. p. 203. l. 25. r. vultus.   

A TREATISE OF ANGER. Wherein is showed the lawful, laudable, and necessary use of just and holy Anger, and what is required thereunto. AND AFTERWARDS IS DECLARED, what corrupt and unjust Anger is, the kinds, causes, effects, and properties thereof, together with the preservatives and remedies, whereby it may be either prevented, or cured and expelled. By JOHN DOWNAME Batchelar in Divinity, and Preacher of God's Word.  PROV. 26.31. 
He that is slow to Anger is better than the mighty man: and he that ruleth his own mind, is better than he that winneth a City.  
LONDON: Printed by T. E. for William Welby, dwelling in Paules-Church-yard at the sign of the Grayhound. 1609.   

TO THE RIGHT Honourable Sir Thomas Egerton Knight, BARON of Ellesmere, Lord Chancellor of England, and one of his majesties most honourable privy Counsel, my very good Lord: health and prosperity with increase of all spiritual graces in this life, and eternal happiness in the life to come.  
Having had through your Honourable bounty, a part of the Lords vinyeard allotted unto me his most unworthy workman, by your Honour his most worthy Steward, to the end I should plant and water, purge and prune it, I thought it my part not only to perform my duty in this behalf, in such measure as God enableth me, but also to present unto your Honour the first fruits of my labour which have yet offered themselves to public view, to the end that I might thereby both show myself not altogether negligent in our great Lord and masters business, and also give some token of most obliged duty and humble thankfulness to you his Honourable Steward, by whose appointment I have obtained a place wherein I may employ my pains, whereas otherwise I should either have stood idle in the market place, or else been compelled to have digged in another man's ground, with great labour and little fruit. If these my first fruits seem unpleasant in your most learned and judicial taste, either impute it to the immaturitie caused by their short time of growth and small-experienced skill of the Vintager, or else consider that they are destinated to a physical use for the purging away of choler, and therefore though they be not pleasant in taste, yet may they be profitable in operation. Such as they are (in all humility, craving pardon for my boldness) I commend them to your Honourable Patronage and protection, and yourself to the Almighty's, most heartily beseeching the glorious and great Lord of the Vineyard long to continue you his faithful Steward amongst us, to the advancement of his glory, the propagation of his Vine, and the exceeding comfort of his poor contemned Labourers. Amen.  
Your Honours in all humble duty most bounden JOHN DOWNAME.   

To the Christian Reader.  
COnsidering the universal infection of this contagious disease of the Soul, UNJUST ANGER, and the manifold pernicious evils which it worketh, both private and public, I thought good to prescribe out of God's word, some remedies for those Patients which are committed to my cure, whereby they might either be preserved from these feverlike fits, which cause men outwardly to shake and tremble, when as inwardly they are most inflamed, or else have their heat somewhat allayed and abated, when they are already fallen into them. The which my prescript I thought at the first should have been communicated to no more than mine own Patients, till I was persuaded by more skilful Physicians than myself, that the publishing thereof might redound to others profit And therefore desiring nothing more than to exercise my poor talon to the glory of my master who bestowed it, and the benefit of my fellow servants, for whose good also I have received it, I willingly condescended to their motion. And for as much, as I had only shadowed a rude draft without colour or countenance, I was feign to take a review of my work, altering some things, and adding others as it were new lineaments, which I thought more fit for the Press then for the Pulpit. If any think me too quick in practice, they will (I hope) excuse me, if they consider that I make experience of my slender skill, not in the vital parts, but in the feet of the soul, namely the affections, and yet the curing of them, or but this one of them, may greatly redound to the benefit of the whole, for as the diseases of the feet do grieve the heart, and offend the head, and the curing and healing of them doth ease and comfort both, so when the affections are distempered being infected with the contagion of our original corruption, even the chief parts of the soul, the Understanding and Will, are not a little disturbed and disordered, by receiving from them their contagious pollution. And therefore he who can skilfully purge these neither parts shall ease the higher, by drawing down those corrupt humours which do offend and annoy them. Seeing then, there may come by my practice great good with little danger, I have the rather adventured the cure: being contented to undergo the censure of some for too much haste, who (I fear me) are in these cases as much too slow, to the end that I may to the uttermost of my skill benefit many. The Lord who is the only true Physician of souls diseased with sin, bless this and all other my endeavours that they may be profitable for the setting forth of his glory, the benefit of my brethren, and furthering the assurance of mine own salvation.  
Amen.   

A TREATISE OF Anger, wherein the lawful use, and the unlawful abuse of this affection is showed out of God's word.  Ephesians. 4.26. 
Be angry and sin not, let not the Sun go down on your wrath.  

CHAP. I.  
THE miserable ruins of our excellent state by creation, 
Sect. 1.  which were the lamentable effects following the sin of our first parents, and the foul spots of original corruption, which like a contagious leprosy derived from them have infected all their posterity, do not so evidently appear in any part of the body of soul as in the affections, which are so corrupted and disordered that there scarce remains any small relics of their created purity. And hence it is that the heathen Philosophers though they did not perceive how much the bright shining beams of our reason, and the understanding part of the soul, were dimmed and darkened with the foggy mists of original sin, but highly extolled with over partial praises, the excellency & perfection of them, yet they plainly discerned the great corruption of our disordered affections, insomuch that some of them being overswayed with too great vehemency of affection in speaking against the affections, have condemned them as simply, and in their own nature evil, and therefore wholly to be abandoned, seeing there was no hope they should be amended: others with a more judicial insight discerning between the things themselves and their corruption, have written whole tractates for the reforming of them, esteeming the chief top and perfection of wisdom to consist in the well governing and ordering of these disordered and tumultuous passions.  
If then the heathen Philosophers walking in the dark night of ignorance and error, and enlightened only with a small glimmering spark of natural reason, could thereby both discern their corrupt affections, and also did study to reform and bring them under the rule of reason, how much more earnestly should we endeavour not so much to marshal them under the conduct of natural reason, which is itself but a blind leader, as to reform and purge them by the word of God, which like a glorious shining Sun, hath dispelled the foggy mists of ignorance and error, and so discovered all the spots and deformities of them, far more clearly than our blind reason.  
And as we are earnestly to labour for the reforming of all the affections, so most earnestly of all this of anger, which of all other is most turbulent and violent if it be not bridled and restrained. And for our better furtherance in so good an endeavour, I have made choice of this text, to the end I might show how far forth anger is to be approved and embraced, & in what respect it is to be avoided & shunned. In handling whereof I will first show the meaning of the words, and afterwards entreat of their several parts.  
In showing the meaning of the words I will first define what anger is, and then set down the divers sorts thereof. 
What anger is in general.  Anger therefore generally considered, is thus defined: it is an affection, whereby the blood about the heart being heated, by the apprehension of some injury offered to a man's self or his friends, and that in truth, or in his opinion only, the appetite is stirred up to take revenge.  
First, we will speak of the thing defined, 
The names of anger with the notation.  and after of the definition. Anger in the Latin tongue is called (Ira) which name hath his notation from the effect, for when by the apprehension of an injury, the heart is inflamed with the heat of anger, it doth make a man (quasi ex se ire) as it were to go out of himself, and in this respect he who was angry, was said by an usual Latin phrase (non esse apud se) not to be with himself, and ad se redijsse, to have returned to himself, when his anger was passed over. The Grecians did especially use two names to express this affection, which did contain in them the very nature of Anger. The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the perturbation itself, or the heating of the blood by the apprehension of the injury offered: the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth the appetite or desire of revenge, which followeth the perturbation. So that these two names contain in them, both the material and formal cause of anger: for the material cause is the heating of the blood about the heart, which is signified by the first name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the formal cause is the appetite or desire of revenging the injury offered, which is understood by the other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The most usual name used by the Hebrews to signify anger is Aph, which signifieth also the Nose, and by a synecdoche the whole face: which name is given unto it either because in a man's 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 soon discerned, by the often intercourse and change of colours.  
Our English word anger is derived from the latin word Angor, which either signifieth throttling and choking, or vexation and grief, because anger worketh both these effects if it be immoderate: for it stops the throat leaving no passage for words, and it vexeth and tormenteth both the body and the mind.  
And so much for the name: 
The definition explained.  now we will speak of the definition. First I say it is an affection, for the whole essence of a man consisteth of these three things, body, soul, and affections, which do participate of both the other: now anger cannot be said to be a quality or property of the soul alone, for the material cause thereof is the boiling of the blood about the heart, nor of the body alone, for the formal cause, namely the appetite and desire of revenge stirred up by the apprehension of the injury offered, doth more properly belong to the soul, and therefore I call it a mixed affection proceeding from them both.  
I add the material cause, namely the heating of the blood about the heart, which heat or inflammation is caused by the apprehension of the injury offered, or the dislike which the heart conceiveth of the injury apprehended: which is either in truth an injury, or but in opinion and appearance only: for anger hath not always a true cause, but sometime feigned & imaginary: and this material cause (namely the heating of the blood by apprehension of the injury) the formal cause followeth, that is to say, an appetite or desire of revenge, for before we desire to revenge the injury, we first apprehend and feel it, which desire is either just or unjust: just, if we be angry for a just cause, with those with whom we ought to be angry, after a just manner, observing a fit time, and to a good end: unjust, if these circumstances be not observed. Furthermore in this definition the cause of anger is expressed, namely injury offered, (for anger always presupposeth injury) and the subject thereof which is the heart, as also the object, to wit, revenge of the injury.  
And so much for the general definition of anger: 
Sect. 2. The kinds of anger. Natural anger. Corrupt anger Sanctified anger. The stoics confuted.  now we are to show the divers sorts thereof, or rather the divers acceptation of the same affection. First it is taken for the natural 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 original sin. Thirdly, as it is renewed and sanctified by God's spirit. We are not therefore with the stoics to confound these three together, and and without difference to condemn them all: for howsoever this affection as it is corrupted is most turbulent, and of all others most pernicious, yet we are to hold that the natural affection considered, either as it was created by God, or so far forth as it is renewed and sanctified by God's spirit is just, holy, and lawful.  
And this may easily be proved by divers reasons: 
That the affection of anger is in it own nature lawful.  first because it was created by God, and was in man before the fall, and before any evil entered into the world: being therefore the Lords own workmanship, which by his own testimony was approved to be very good. Gen. 1.31. 
Gen. 1.31.  and of greater antiquity then evil itself, it followeth, that the affection in it own nature is to be esteemed as good and lawful. Secondly, because in many places of the Scriptures it is attributed to God himself, 
Rom. 1, 18. joh. 3.36.  Rom. 1.18. the anger of God is made manifest from heaven against all impiety. joh. 3.36. he that believeth not in the son shall not see life, but the anger of God shall abide upon him. Seeing therefore it is ascribed unto God, to whose most perfect and just nature nothing agreeth but that which is just & holy, it followeth that this affection itself is so to be esteemed. True it is that neither this nor any other affection is in God if we speak properly, but only attributed unto him, that our weak capacities may better conceive how he exerciseth his works and eternal counsels toward his creatures: But yet forasmuch as nothing is attributed & ascribed unto him which is not good and just, so far forth as it is ascribed, it evidently showeth that anger in it own nature is not evil.  
Lastly, this manifestly appeareth in that this affection was truly and naturally in our Saviour Christ himself as he was man, 
Mark. 3.5.  as it is evident Mark. 3.5. where it is said that he looked angrily upon the Scribes and pharisees, mourning for the hardness of their hearts: so likewise being incited with an holy anger, to see his Father's house turned into a market, he driveth the buyers and sellers out of the Temple, 
john. 2.17. Pet. 2.22.  john. 2.17. Seeing then Christ was angry and yet free from all sin, it followeth that Anger in it own nature is just and holy.  

Objection. 1.  But it may be objected 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 unadvisedly, is culpable of judgement, 
Answer.  I answer, that not anger simply but unadvised anger is there condemned: and in a word all other places where this affection is forbidden, are to be understood, not of the affection itself, as it was created or is renewed by God's spirit, but as it is corrupted and depraved with original sin: for anger being sanctified, is not only just and lawful, but also commendable, profitable, and very necessary, as being the whetstone of true fortitude, whereby we are stirred up and encouraged to maintain the glory of God, and our own persons and states, against the impiety and injustice of men. Though anger therefore be but a bad Mistress to command, yet it is a good servant to obey: though it be but an ill Captain to lead our forces into the field against our spiritual and temporal enemies, yet it is a good soldier so long as it subjecteth itself to the government and discipline of sanctified reason.  

Objection. 2.  But it is further objected by the stoics that anger is a perturbation of the mind and therefore evil. To this I answer, 
Answer.  that as the perturbation of the mind which is moved upon unjust causes is also unjust and evil, so that which is caused upon just and necessary occasions is just and commendable: as for example, when a man seethe God dishonoured, Religion disgraced, wickedness unpunished; If therefore his mind 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 Saviour perturbed when he saw God's house dishonoured, 
john. 2.17. and 11.23. Nom. 24.7. King. 19  as also when he raised up Lazarus: thus was Phinees disturbed and troubled in mind, when he saw that shameless sin of Zimry and Cozby: and Elias when religion was contemned, idolatry erected, and the Lords true Prophets destroyed.  
Though therefore anger be a perturbation of the mind it doth not follow that it is evil, for not the perturbation itself but the cause thereof maketh it good if it be good, and evil if it be evil. 
3. Objection.  Furthermore whereas they object that anger blindeth and confoundeth reason, 
Answer.  I answer first, that if anger be temperate and moderate, it doth serviceably wait upon reason, and not imperiously over rule it: and rather maketh a man more constant and resolute in walking the path of truth, which he hath descried with the eye of a clear judgement, than any ways dazzle or offend the sight whereby he should be caused to stumble in the way, or else turn aside into by paths of error.  
Secondly, though it should be granted that for the instant Reason is somewhat disturbed with the passion, it doth not follow that it is evil or unprofitable, for before the affection is inflamed, the reason apprehendeth and judgeth of the injury, and so as it were first kindleth the flame, which being kindled, doth for the instant perturb the mind, but the perturbation being quickly over passed and the mind quieted, Reason is made no less fit thereby to judge of the injury, and much more fit to revenge it. And therefore moderate and sanctified anger is so far from hurting and hindering the judgement of Reason, that it rather serviceably aideth and supporteth it, by inciting and encouraging it courageously to execute that which Reason hath justly decreed and resolved: as therefore the most precious eyesalve doth presently after it is put into the eye dim and dazzle the sight, but afterwards causeth it to see much more clearly: so this affection of moderate and holy anger doth at the first somewhat perturb reason, but afterward it maketh it much more active in executing and performing all good designs. And so much for the lawfulness of Anger, both in respect of the first creation thereof, and as it is renewed and sanctified by God's spirit, as also concerning the divers 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 commanded and what forbidden.  First for the affection as it was created by God, howsoever it was just and holy in itself, yet now the beauty and excellency thereof is defaced with the foul spots of original sin, so that there remain only some relics of the perfection wherein it was created, till it be again renewed and restored by God's sanctifying spirit. This therefore is not here commanded or forbidden, but only that we labour as much as may be, that it may come near his former excellency. The other two sorts, namely, corrupt and sanctified anger, the one in these words is commanded, the other forbidden.  
These words therefore may be divided into two general parts. 
The general division.  The first an exhortation or commandment, wherein just and holy anger is enjoined or commended unto us in the first words (Be angry,) the second a prohibition or dehortation from unjust, and corrupt anger in the next words (but sin not,) and because by reason of our corruption we are prone to fall into it, the Apostle in the words following limiteth and restraineth it to a short time, lest it should turn into malice. Let not the Sun go down, etc. as though he should say, though through infirmity ye fall into rash and unadvised anger, yet continue not in your sin. Let not the Sun go down on your wrath.  
The most of our new interpreters think that the first words are rather a permission then a precept, 
That just anger is here commanded.  and therefore to be understood thus. If you be angry, sin not; or thus, Are you angry? sin not: that is, though through infirmity ye fall into anger, yet add not sin unto sin by continuing in it. But I see no reason why the words should be thus wrested, seeing there followeth no absurdity or inconvenience, if they be plainly understood without any alteration, which cannot be avoided if we admit of their exposition: for I would ask of them whether is here meant a lawful and just anger, or that which is unlawful and unjust? if lawful and just, why may it not be commanded, seeing it is as necessary and profitable to the furthering of God's glory, and our good, as any other sanctified affection? if unjust and unlawful as they understand it, I would know how we can be angry and sin not. But say they if a holy anger were here meant, what needeth the constraint? Let not the Sun, etc. Seeing the longer it lasted, the rather it were to be commended, if it were just and holy: I answer these words are to be referred not to the precept (be angry) but to the prohition (but sin not) where unjust anger is forbidden as before just anger was commanded and this is manifest in the text, for he doth not say, Let not the Sun go down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon your anger, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon your Wrath, or unjust and inveterate anger, as this word is commonly used.  
So that the sense of these words is briefly thus much: 
The meaning of the words.  be angry and spare not, so that your anger be just and holy, but seeing by reason of your infirmity and corruption your just anger may easily degenerate and become unjust, if due time, place, person, and other circumstances be not observed, therefore take heed you sin not, by being unjustly angry, yet if through infirmity ye fall into this sin, do not harbour it, no not one day. Let not the Sun go down on your wrath.  
And so much for the meaning of the words: Now I will entreat of their several parts. 
Sect. 4. Of just anger.  And first concerning just anger, what it is, and what is required in our anger that it may be just and holy. 
The definition of just anger.  T this anger is an holy and reasonable desire of revenge stirred up in us, upon just, weighty, and necessary causes, whereby we being after a lawful manner angry with our own and others vices & sins, rather than with the persons, do desire justly to punish and revenge the vices and sins, to the end God may be glorified, the parties amended, and that the anger of God being pacified, may be averted not only from the party offending, but also the Church and common wealth. First than it is required to holy and lawful anger, that the cause thereof be just: now the just causes of anger are divers. First, when we are moved thereunto with a zeal of God's glory: 
The first cause of just anger the glory of God.  for when we see God dishonoured, and his glory defaced, it is not only lawful to be angry with the offenders, but also necessary: for we profess ourselves to be God's subjects, now we know that no good subject can with patience endure to hear or see the glory of his Sovereign impeached? we profess ourselves Gods servants, and what good servant can abide to see his master disgraced? we profess ourselves Gods children, and good children are more grieved & offended when they perceive that their parents are any ways abused or injured, then if the injuries were offered to themselves: if therefore we be loyal subjects, faithful servants, and loving children, we cannot choose but be incited to a holy anger if we see our glorious Sovereign, our good master, and gracious father, by any means dishonoured.  
When Moses saw that the children of Israel had contrary to God's express commandment reserved Manna till the next morning, 
Example.  he could not contain himself from showing this holy anger, when he saw his Lord and masters will not observed, 
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 God's ordinance contemned. In like manner when he saw that honour and glory which was due only to God almighty, derived to a base and brutish Idol, he was provoked to an holy anger, and so wholly possessed with a divine and heavenly rage, that he not only breaketh the two Tables written by Gods own hand, but sharply revengeth this idolatry with the death of three thousand of the offenders. 
Exod. 32.  So that though the people were dearer to him then his own life, yea then the salvation of his own soul, 
Verse. 32. Num. 25.7.8.  yet was the glory of God more dear and precious unto him then either of both. Phinees also when he saw God dishonoured with that shameless sin of Zimry and Cozby, being provoked with an holy anger he revenged this dishonour, with the death of both the offenders. Thus also was Elias zealous for God's glory, 
1 Kin. 19.14.  because the Children of Israel had forsaken his covenant, cast down his altars, and slain his Prophets.  
And thus was our Saviour Christ possessed with a fervent zeal of his father's glory, 
john 2.17  john 2.17. If therefore we would approve ourselves to be God's Children, we must follow their example: and for as much, as nothing more dishonoureth God then sin, nothing should offend and displease us more than sin, whether it be in ourselves, or in our neighbour. When therefore we fall into sin, we are to be offended with ourselves, 
1 Cor. 11.31.  that so we may avert the Lords anger from us; for as they which judge themselves, shall not be judged of the Lord, so they who are angry with themselves for sin, shall escape the Lords anger. And this our anger must proceed to a holy revenge. Those who have offended by surfeiting and drunkenness, are to punish themselves with fasting and abstinence. Those that have wallowed themselves in voluptuous pleasures, are to subdue and mortify them, though they be as dear and precious unto them as their right hand and eye. Those who have defrauded their neighbour by purloining away his goods, are with Zacheus to make restitution four fold, Luke. 19.8.  
And as we are bound by the law of charity to love our neighbours as ourselves, so also to be angry with them as with ourselves, namely, with this holy kind of anger for sin. Whensoever therefore we see them by their sins dishonour God we are to be displeased therewith, and so far forth as the limits of our callings extend to show our selves offended, according to the example of the Prophet jeremy, who because the people would not hear the word of the Lord was even filled with divine wrath, 
jer. 6.10.11  jeremy 6.10.11. But how cold men's zeal of God's glory is in this age frozen in the dregs of sin, too lamentable experience showeth: for first who almost is angry with himself for his sins in this respect, because he hath by them dishonoured God? every one showeth spleen enough if his sins receive condign punishment, but having to do with themselves, in respect of the sin itself, they are like mild doves, without gall. The adulterer is much displeased if for his sin he be enjoined to mask in a white sheet, though thereby he have deserved death, but the poison of his sin is most sweet to his envenomed appetite. The covetous extortioner is much offended if he be justly deprived of that riches which he hath unjustly gotten, but he is not angry with his sin into which he is fallen by unjust coming by them. The blasphemer is enraged if he be but reproved for his blasphemy, though by the law of God, he deserveth to die for it, but he is nothing displeased with himself for dishonouring the Majesty of God: In a word every one is angry with the smallest punishment, yet not moved 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 have justly deserved, as that by our sins we have dishonoured God.  
And the like abuse there is of our anger towards others: men are soon stirred up to choler against their neighbours, upon every slight occasion and show of injury offered to themselves, though it be but an unkind word, or a mistaken speech, or but a strange countenance, but when God is dishonoured, his name blasphemed, his religion derided his Sabaths profaned, his whole worship and service contemned, they can look upon the offenders with a smiling countenance and so confirm them in their sin, or if they be angry, they will either not be seen in it at all, or else they will show it after so cold a manner that it shall hardly be discerned. Whereas if there be the least injury offered to themselves, they can contain their fury in no limits, till it be satisfied with revenge even unto blood. But if we would approve ourselves to be God's Children and servants, we must be as truly zealous of his honour and glory as of our own credit and reputation.  
The second cause of just anger is, when injury is unjustly offered unto ourselves: 
Sect. 5. The second cause of just anger is injury offered to a man's self.  for by the law of God we are bound to seek the preservation of our own good name and state: and therefore when either of them is violated or impeached, we may justly use the aid of this holy anger in defending ourselves & repelling injury, yea also in taking such revenge as is fit in respect of our callings: that is by vnsheathing the Sword of justice, if it be committed into our hands, or by seeking the help of the Magistrate, if our private estate will not admit us to be our own carvers. Many examples might be brought to clear this point if it were necessary. Though Moses were the meekest man living, yet when he was contumeliously abused by Corah and his companions, it is said he waxed very angry, 
Num. 16.15.  and prayed unto the Lord that he should not respect their offerings Num. 16.15. though the Apostle Paul were of more than an admirable patience, yet being unjustly smitten by the commandment of the high Priest, he showeth his anger by a sharp reproof. 
Act. 23.2.  Act. 23.2 yea our Saviour Christ the lively picture of true patience, when contrary to all justice he was strooken by the high Priests servant, he showeth himself displeased by his reprehension; 
john. 18.23  though at that time he offered himself as it were to suffer all contumelious injuries which pride assisted with malice could imagine or impose.  

Objection.  But here it may be objected that our Saviour hath taught us if we have received a blow on the one cheek to turn the other. 
Mat. 5.39.  
Answer.  I answer that Christ's meainng is not, that we should expose ourselves to all injuries, but that we should refrain from private revenge without any calling thereunto, which he would have so far from us, that rather we should be ready to receive a new injury, then unjustly revenge that which we have received.  
The third cause of just anger is when injury is offered to our brethren: 
Sect. 6 The third cause of just anger is injury offered to our neighbour. Act. 7.24. 2 Sam. 13.21.  for as by the law of charity we are bound to love them as ourselves, so the same law bindeth us to be angry for those injuries which are offered unto them, as if they were offered unto ourselves. And thus was Moses angry with the Egyptian who wronged the Israelite, Act. 7.24. Thus was David angry with Ammon for deflowering his sister. 2 Sam. 13.21. and with Absalon for his cruel murdering of Ammon. And thus was good Nehemie provoked to anger when he saw the people oppressed. 
Neh. 5.6.  Neh. 5.6. And this anger is not only lawful but also necessary, and the neglect thereof a grievous sin in God's sight, as we may see in the example of Elie: for when his sons abused the Lords people and he would not for their sin show his anger in correcting them, otherwise then by mild and loving admonitions, his indulgency moved the Lord to inflict upon him a most heavy punishment, 
Bernard.  Et quia ira Eli tepuit in filios, ira Dei exarsit in ipsum. Because Elie his anger was lukewarm towards his sons, the anger of God waxed fire hot against him, and that justly: 
Gregory.  for as one saith, Non irasci cum oportet, est nolle peccatum emendare. Not to be angry when just cause is offered, is to nill the amendment of sin, and not to hinder sin when a man hath good opportunity and a lawful calling thereunto is to be come accessary.  
But as they offend against the party who is injured, so also against him who doth the injury. For by not showing themselves offended, they give approbation, and by giving approbation they countenance and confirm him in his sin. Whereas if they showed their displeasure it might be a notable means to reclaim him, by working in his heart a consideration of his offence, for which he is reproved. And in this respect Solomon saith that anger is better than laughter, for by a sad countenance the heart is made better. Eccles. 7.5. 
Eccles. 7.5.   
And so much for the just causes of anger: 
Sect. 7 The cause of just anger must be weighty.  but there is further required to holy and lawful anger, not only that the cause be just, but also weighty and of some importance; for if every small trifle be sufficient to provoke us to anger, well may we manifest great justice, but without question we shall show little love: for love suffereth long, it is not easily provoked to anger, it suffereth all things. 
1 Cor. 13.4.5.7. 1 Pet. 4.8.  1 Cor. 13.4.5.7. it covereth a multitude of sins, 1 Pet. 4.8. how little love therefore have they who are angry upon every small and trifling occasion, how just so ever it be? Let us then before we let the reins lose to anger, consider not only of the justness of the cause, but also whether it be light or weighty; and if we find that it is but a trifle, we are either wisely to dissemble it, or mildly to pass it over, knowing that in many things we offend all: 
jam. 3.2.  if weighty than we may not only justly, but also necessarily we are bound to show our anger; for it is no less a sin to show mildness where the Lord requireth anger, than anger where he requireth mildness.  
And so much for the causes of our anger: 
Sect. 8 What is required to just anger in respect of the manner. 1 Moderation.  now we are to speak of the manner, wherein first this general rule is to be observed, that we use moderation, lest we mingle therewith our corrupt & carnal anger, and so it degenerates into fleshly anger, and from that to fury. Let us therefore herein imitate the Lord himself, who in wrath remembreth mercy; and not so be carried away with the violence of anger, that in the mean time we forget love. And on the other side we are not with Ely to be altogether remiss and mild, when either God's glory or our neighbours good requireth that we should show just anger, & so by approving the sin for his sake that offendeth, make ourselves accessary to the sin, and consequently subject to the punishment; but we must keep the mean if we will approve our anger to be just and holy. 
The neglect of moderation.   
The neglect whereof causeth many to fall into sin: for some if they can mask their deformed anger under the fair vizard of a just pretence, they think they may lawfully show all violence and fury in their affections: but let such men know that though the cause of their anger be never so just, yet in the manner they grievously sin against the rule of Charity; in respect whereof they may fitly be compared to cruel hangmen, who having a just cause to execute their office (namely the judges lawful commandment) do in the execution thereof use all barbarous cruelty: so they being commanded by God to be angry with the sins of their brethren, seem glad they have gotten such an occasion to show their rage and fury: But howsoever such men pretend the goodly title of justice, yet if they be unmasked there will appear nothing but rancour and malice, disguised under this fair pretext: for let their friend to whom they are and must be much beholden commit offences far more notorious, and they who seemed almost choked with a small gnat, can find room in their consciences to swallow a pill of sin as big as a Camel, if it be sugared over with the sweet title of friendship.  
Others under pretence of a mild or patiented nature, are content to hear God dishonoured, his servants scorned, & all religion disgraced; but cursed be such mildness as causeth us to betray the glory of God and his truth, by holding our peace and winking at the offenders. These men who are so mild and modest in defending God's cause that they are ready to blush if they but in a word show their dislike of sin, as though they had done that whereof they might be ashamed, will blush and swell for anger if their own credit be but touched, or their reputation suffer any disparagement; and whence doth this proceed but from the over much love of themselves, and over little love of God? whence is this bastard mildness but from pride, the mother of evil, which causeth them to seek the praise of humanity and courtesy by betraying God's glory?  
The second thing required in the manner, 
Sect. 9 2 Christian modesty and charity.  is that we observe Christian modesty and charity, in abstaining from malicious and wicked speeches, or unjust and spiteful actions in expressing our anger: and to this purpose we are always to remember of what spirit we are; for undoubtedly how just so ever our cause be, if we defend it with spiteful and bitter speeches it is not the spirit of God which speaketh in us. 
john. 18.23  Let us rather follow the example of our Saviour Christ, who when he was buffeted and grossly abused reproved the offender with great mildness, and of Michael Tharchangell who when he strove with the Devil himself about the body of Moses, 
Jude 9  durst not blame him with cursed speaking, but said the Lord rebuke thee.  
The third thing required is, 
Sect. 10. 3. A fit decorum and due respect of the parties.  that in our anger there be observed a fit decorum, and due respect, and that both in regard of the party himself, who is provoked to anger, and also the other, with whom he is angry; for first in respect of the party himself, he is not to behave himself alike in what place and calling soever he be: for if he be a Magistrate, he is to show his anger not only in countenance and word, but also in action; if he be a father he is not with Elie to show his displeasure to his rebellious sons only by mild admonition, but also by discreet correction: on the other side it is sufficient for him who is a private man if he manifest his anger in word or countenance. Nay, it is unlawful for him to proceed any further, unless his calling warrant him thereunto. Again, the offenders are not to be used all alike, a mean private man is not to show his anger in the same manner to a noble man or a Magistrate, as he would to his equal or inferior, for though he may justly be angry with his sin, yet he is to reverence his place and calling. The Son must not show his anger towards his father, as the father showeth his towards his son, for he is bound to fear and reverence his person, though he justly hate his sin.  
And both these points have the Saints from time to time duly observed: 
Examples.  Moses a Magistrate to whom the sword of justice was committed, when he was provoked to anger by the sin of the people, did not only show his anger in countenance or by a mild admonition, but by vnsheathing the sword of justice, 
Exod. 32.27  and justly punishing the offenders for their execrable idolatry. john Baptist having only authority to use the sword of the Spirit, being offended with the hypocrisy of the Scribes and pharisees, 
Mat: 3.7  expresseth his anger by sharp and vehement reprehensions: jacob being a private man, 
Gen. 31.36  showeth his anger towards churlish Laban his father in law, by mild and gentle admonitions. jonathan being justly incensed by the barbarous tyranny of his merciless father, 
1 Sam. 20.34 Dan. 3.16  signified his anger only by rising from the table and departing. The three Children though with a godly zeal they abhorred the King's profane Idolatry, yet they showed their displeasure in humble and respective words. And so though Paul detested the gentilism of Festus and Agrippa, 
Acts 25  yet he used them with all due respect as it beseemed their high calling. By all which examples it is manifest that we are to use Christian seemliness and discretion if we would have our anger approved as just and holy.  
And so much for the manner of our anger: 
Sect. 11 The object of just anger.  in the next place we are to speak of the object thereof; & that must not be the person of our neighbour, but his vice, sin, & injustice. For though we are to be angry at, yea, to hate the vices of men, yet we are to love their persons, and in the midst of our anger, to seek their good, especially the salvation of their souls, & in regard hereof, we ought to grieve more for their sin, then for the injuries which by their sins they have offered us: and thus was holy David affected, whose zeal did even consume him, because his enemies had forgotten the word of the lord 
Psal. 119.139. Mark. 3.5.  Ps. 119.139. & such was the anger of our Saviour Christ, who in the midst thereof did mourn for the hardness of their hearts. Mar. 3.5. But on the other side, we are to take heed that we do not approve of the sin for the offender's sake, for we ought to hate sin in our friends, parents, yea in our own hearts, or wheresoever else we find it, & in no wise to love this deadly poison, though it be brought to us in a vessel of gold never so precious in our eyes. Here therefore we must avoid two extremes, the one to hate the person for the sins sake: the other to love the sin for the persons sake: for as we would condemn his folly who would loathe an exquisite picture, because it had a spot of dirt upon it, or his that should so extremely dote upon the rare workmanship of so excellent a feature, that he also would be in love with the dirt for the pictures sake, & on the other side, commend his wisdom 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 itself, which was form after Gods own image, because this image is spotted & defiled with sin, or he who will like and approve of such filthy corruption and deformities wherewith it is defaced; but he is truly wise who so hateth the polluted spots of sin, that in the mean time he loveth God's excellent workmanship, and so esteemeth of the workmanship, that he is much displeased with the pollution which deformeth it. But the practice of the world is far otherwise: for men will hardly be friend to the person, but they will be a friend to the sin also, nor an enemy to the sin, but they will withal malign the person; or else that which is worse, they will hate the person of their neighbour and love his vice.  
And so much for the object of just anger. 
Sect. 12. The time of just anger.  The fourth thing to be considered in just anger, is the time, which must be short. Not that it is unlawful to continue long in anger if it continue just, but lest our holy anger by reason of our corruption degenerate into malice. For as the most pure wine doth in time wax sour upon the dregs; so our most holy anger if it be long retained, is in danger of receiving some sourness of malice from the dregs of our corruption. The safest therefore and best course, is quickly to be appeased, especially if the party offending show signs of repentance, either for his sin towards God, or his injury offered unto us: for seeing upon hearty sorrow God pardoneth and forgiveth, let us not retain that which he remitteth.  
And so much for the time: 
Sect. 13 The ends to be propounded in just anger.  The last thing to be considered is the end, which (if we would have our anger just and holy) must be just and holy also. The end of our anger is just and holy, when therein we propound unto ourselves either the glory of God, or the public good of the church or common wealth, or the private benefit of him who either suffereth or doth the injury. 
The glory of God.  First, for the glory of God, we set it forth by our anger, either when being private men we show ourselves his children and servants, by manifesting our hatred and detestation of sin in word or countenance, and so adorn the profession which we profess, or being Magistrates do become his instruments in punishing sins, and executing justice; if therefore either private men or Magistrates propound unto themselves this main and principal end in their anger, it is just and holy.  
The second end is, 
2. The good of the Church & common wealth  the good of the Church and common wealth: which end, though it appertain unto all which are members of these bodies, yet doth it more properly belong unto Magistrates, who are to show their anger in punishing sin, not only that civil justice which is the prop of the common wealth, may be maintained, but also that God's anger which hangeth over whole Countries, where sin is countenanced or not justly punished, may be averted: for if sin be punished by men in authority, God will not punish the common wealth for it. Whereas otherwise if Magistrates wink at sin, and so neglect their duty imposed by God, the Lord will in anger take the sword of justice into his own hands, and punish not only the malefactor for offending, but the Magistrate for not executing his duty, yea, the whole Common wealth, which is stained and polluted with their sins.  
Examples hereof are plentiful in the word of God, 
Examples.  for the sin of Zimry with Cozby, 
Numb. 25  God sent a grievous plague amongst the people, but after Phinees had executed justice by slaying both the offenders, the plague ceased. For the sin of Achan, 
Ios. 7.  God took away the hearts from the people so that they fled and some of them fell before the men of Ai, but when the malefactor was justly punished, God's anger was appeased. 
judge. 21  Because the Beniamites did not punish but rather countenance the sin of those who so shamelessly did abuse the Levites Concubine, we know what followed, not only the offenders, but also the whole tribe (some few excepted) were attached by gods heavy judgement. If therefore Magistrates would have the Lords anger averted, either from themselves or the common wealth, they are to show their anger in punishing sin: & if in drawing out the sword of justice against iniquity, they propound unto themselves the good of the Church and common wealth, their end is just and holy, and their anger also.  
The third end of just anger, 
3. The good of the party who suffered the injury.  is the good of the party who suffereth the injury, for hereby the offender is restrained from committing the like, when either private men sharply reprove him, or Magistrates severely punish him for his offence; whereas if neither private men do by their anger show their dislike, nor Magistrates inflict punishment for his misdemeanour, he is ready to redouble his injuries.  
The last end is the good of the party who by offering the injury provoketh us to anger. 
4. The good of the party who offered the injury.  For private men are to be angry with their neighbour, not because they malign him or seek his hurt, but because they may discourage him in his sin and so work his amendment. And in like manner Magistrates must show their anger in punishing offenders, not to revenge themselves on their persons, but that they may seek their good in reforming their vices. For what greater good can a man do his brother then to reclaim him from his sin, which otherwise would destroy both body and soul by remaining in it?  

Objection.  But here it may be demanded how he seeketh his good and amendment, when the punishment is capital. 
Answer.  I answer first in those cases there is a comparison of the public good of the common wealth, with the private good of the party offending, which is to be neglected in respect of the other: if therefore his offence be such as deserveth death, he is to be punished with death, that the burden do not lie upon the land. Secondly, I answer, he doth the party good by bringing him to the sight of his sin, and repentance by apprehending the pain of the punishment; whereas otherwise he would desperately run on in his sins, and so cast away both body and soul. To prevent therefore & cure this desperate disease, it is necessary to apply desperate physic, and to destroy the body, that both body and soul may be saved.  
And these are the things required in just and holy anger, which if we observe, our anger will be not only lawful but also necessary, both for the setting forth of the glory of God, and also for the good of ourselves and of our neighbours.   

CHAP. II. Of unjust Anger.  
ANd so much for the first part of my text, 
Sect. 1.  wherein just anger is commanded: now I am to speak of unjust anger forbidden in the words following, but sin not, that is, by falling into corrupt and unjust anger. 
Unjust anger condemned as a great sin.  Which vicious affection is not only here condemned, but also in other places of the Scripture, as in the 31. verse of this Chapter, Let all bitterness, 
Colos. 3.8.  and anger, and wrath, and evil speaking, be put away from you with all maliciousness. So Col. 3.8. Put ye away all these things, 
Gal. 5.20.21  wrath, anger, maliciousness, etc. and in the 5. Chapter of the Galathians verse 20.21. it is reckoned among the works of the flesh, which who so follow shall not inherit the kingdom of God. It is forbidden also in the sixth commandment under the name of murder; both be cause it is the chief means and cause which moveth men thereunto, as also because it is the murder of the heart, and therefore murder in truth in God's sight, who more respecteth the heart than the hands, for a man may be innocent before him, though his hands have slain his neighbour, if his heart have not consented thereunto, as appeareth in the old law, where Cities of refuge were appointed for such by the Lords own commandment: but if the heart have consented and desired any way to violate the person of our neighbour (which unjust anger always affecteth) though our hands are free from the act, we are guilty of murder in the sight of God. And this our Saviour Christ teacheth us in the exposition of the sixth commandment, 
Mat. 5.22  Mat. 5.22. Whosoever is angry with his brother unadvisedly is culpable of judgement. By these places it is evident that anger is forbidden & condemned as a great sin, and therefore it is to be avoided of us as a most dangerous enemy to our soul's health. 
The generality of this vice of unjust anger.  Which that we may perform with so much the more vigilant care: Let us further consider that this vice is generally incident to all by reason of our natural corruption: so that there is none so young, nor any so old, none so wise, nor any so foolish, neither male nor female, which do not carry this fire in their bosom: & therefore unless they quench daily this fiery dart of Satan with the water of God's Spirit, and the shield of faith, they will be in danger of burning, 
Prou. 6.27  for who can carry fire in his bosom and not be burnt? Prou. 6.27.  
But the dangerousness of this affection will more evidently appear if we consider the violence thereof: 
Sect. 2 The violence of this turbulent affection.  for there is scarce any other affection so strong which it doth not easily subdue. Love is said to be stronger than death, Can. 8.6. and yet anger if it be once admitted easily overcometh it, 
Can. 8.6  for there was never any love so hearty and entire but anger hath subdued it. The Father in his anger forgetteth his love 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 love to bring forth the fruits of hatred: yea it maketh a man to forget the love of himself, as appeareth by those men who to satisfy their anger, violently thrust themselves into imminent dangers of death. Nay, it maketh a man offer raging violence against such a friend as is more dear to him then his own life, as it is evident in the example of Alexander, who in his anger slew his friend Clitus, whom he loved so entirely that he needs would have revenged his murder by putting himself to a wilful death. As therefore we cannot discern the heat of the Sun, when we are near unto a scorching fire, so the heavenly heat of divine love is not felt, if the furious flame of anger be kindled in our hearts. Covetousness also is a most violent and strong vice, which nothing almost can vanquish but death, and they who are possessed therewith do love their riches better than their own lives, as we may fee in their example, who being deprived of them murder themselves; yea they are more dear unto them then the salvation of their own souls, as may appear by those who fall into outrageous sins, whereby they plunge their souls headlong into hell, that they may get momentary riches; & by them also who despise the means of their salvation in comparison of a small worldly trifle: and yet anger being once admitted doth overcome covetousness, as it is evident in the example of them, who to satisfy their furious anger by the death of their enemy, are content to forfeit their goods though they be never so covetous; besides the double hazard of their lives which they incur, both in their private quarrel, and in satisfying by deserved punishment public justice. The like also may be said of them, who by anger being incited to revenge, are content to spend all their substance by prosecuting wrangling suits in Law, of little or no importance, to the end they may impoverish him also with whom they are offended; and so are content to pull the house upon their own heads, that they may overwhelm another under the weight of the same ruin.  
Fear also is an affection of no small force and violence: for oftentimes it compelleth men to thrust themselves into imminent dangers that they may avoid dangers, and to kill themselves for fear of greater torments: and yet anger vanquisheth fear, many times causing them who would tremble to see another's wound, contemn their own death, and so turneth the most cowardly fear into most desperate rage and furious resolution.  
So that other affections lead a man, but this draws him, others entice him, but this compels him, other dazzle the sight of reason, but this makes it stark blind, other make us prone unto evil, but this casts us headlong even into the gulf of wickedness.  
Considering therefore that this turbulent vice of unjust anger is in the eyes of God so heinous, 
Sect. 3.  in regard of us so general, and in respect of it own nature so strong & violent, I purpose to entreat of it at large, to the end we may learn the better to prevent it, or the more easily to subdue it. And to this purpose I will first show what it is, and what are the causes and properties thereof; secondly, the kinds of it; and lastly, I will prescribe the preservatives and medicines, whereby we may cure this vice in ourselves, or in others.  
For the first. 
The definition of unjust anger.  Unjust anger is a wrongful and an unreasonable desire of revenge, stirred up in us by unjust causes, whereby we having no respect of the glory of God, nor the good of ourselves or our brethren, are after an unjust & immoderate manner, angry with them with whom we ought not to be angry. That unjust anger is a desire of revenge, 
Anger an unreasonable desire of revenge.  it is so evident that it needeth no proof: for we know by daily experience, that he who is provoked unto anger by an injury offered in truth or in his opinion, desireth revenge according to the nature of the injury received, or the opinion which he hath conceived of it. If he be injured by a scornful look he seeketh to revenge it with a disdainful countenance: if by words he revengeth by words; if in deeds he desireth to revenge by deeds; yea oftentimes the fury of anger casting a mist before the sight of reason, causeth small injuries to seem great, & according to that false opinion, inciteth men to take revenge without all proportion. For an angry look with angry words, for angry words with blows, and for blows with death, according to the violence of the affection, and not the quality of the injury received.  
Now that this desire of revenge is unjust and unreasonable, 
Sect. 4.  it appeareth by that which followeth in the definition. And first because the causes thereof are unjust.  
The causes of unjust anger are either internal or external. 
The causes of unjust anger. 1. Internal. 1. Self love  The internal causes are divers, as first, self love, whereby we so immoderately love ourselves, that we never think of the injuries & indignities which we offer others, or else suppose them to be none; or else lightly esteem of them, as not worthy the recital; but on the other side, it maketh men heinously aggravate injuries offered unto themselves: and so to make huge mountains of small molehills; it causeth the heart easily to apprehend the wrong, busy in meditating of it being apprehended, eager in seeking revenge after meditation, and the hand no less forward in acting those tragedies which the heart hath invented. For by self love men are induced to think themselves worthy of all love and honour, and therefore if a small injury be offered unto them, they suppose that death is too small a revenge for so great an indignity offered to such worthy personages. Yea, if they be not so much respected as their haughty ambition desireth, or if others be preferred before them, and that deservedly, this is matter enough to provoke them to furious rage, not only against them of whom they are not regarded, but them also who are preferred in others judgement. And this is evident in the example of Cain, who because God respected the offering of Abel more than his, 
Gen. 4.  was incensed to wrath, and had his anger so inflamed that nothing could quench it but the blood of his dear brother; and in Saul who could with no patience endure, that the praises of David 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 deserved to be advanced.  
And thus doth self love make a man wink at those injuries which he offereth others, and to put on the spectacles of affection when he looketh on those wrongs which are offered to himself, whereby it cometh to pass that every small injury seemeth great and provoketh to great anger. Whereas if we thought meanly of ourselves and loved our neighbours as ourselves, we would not suffer our judgement to be so over balanced with the weight of affection in judging of the injury, nor give the reins to our anger in pursuing it with revenge.  
The second internal cause of unjust anger is pride and arrogancy of spirit, which is a fruit of self love; 
Sect. 5. The second cause of unjust anger, Pride.  for self love it is which maketh us have an high opinion of ourselves, this high opinion causeth arrogancy and pride, and pride causeth men to be more sharp sighted in descrying wrong, and more furiously insolent in taking revenge. The reason hereof is apparent: proud men being jealous of their honour and reputation, are also very suspicious of contempt, so that the least injury provoketh them to choler and disdain, because they are ready to imagine that thereby they are exposed to contempt. And this is the reason why proud men do more impatiently suffer an injury offered in company where they would be respected, because they think it a great disparagement to their credit and reputation. An example hereof we have in Nebuchadnezzer, 
Dan. 3.19  who waxed pale for anger, because he thought himself disgraced in the sight of all his princes and people, by the repulse which he received of the three children, who refused to obey his wicked commandment. 
Esthe. 3.5.6.  And in Haman who was so enraged with fury, because Mordecay would not in the sight of the people do him that reverence which his proud heart desired, that he thought his death too small a revenge for such an indignity, unless also for his sake he utterly rooted out his whole kindred and nation. So that the least spark 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 provoked 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 have received an injury, because he is ready to think that he hath deserved it, either by like faults committed against men, or more heinous sins against God.  
The third internal cause of unjust anger is covetousness, 
Sect. 6. The third cause of unjust anger Covetousness.  for this vice maketh men desire much riches, and if their hopes fail them and be not correspondent to their desires, their unquiet and turbulent thoughts are fit harbingers to prepare a lodging in their hearts to entertain anger. It maketh them undertake great matters, which when they are not able to compass, their hearts are filled with vexation, and they become more wayward than children; or else if their covelous desires carried with the wings of ambition mount not so high a pitch, they basely stoop even to the most sordidous pray; and finding themselves unable to compass great matters abroad, they intermeddle with every domestical trifle at home; and if they see any thing miscarry through the default of wife, child or servant, though it be of no value, their anger can contain itself in no bounds of reason. So that these men are angry abroad, but mad at home, choleric with every man which hinders or doth not further their commodity, but outrageous to their wives, children and servants, if they sustain the least loss.  
The fourth internal cause of unjust anger, 
Sect. 7 The fourth cause nice luxuriousness.  is nice luxuriousness or luxurious niceness; which commonly being the fualt of women, or at least a womanish fault, is especially to be seen in domestical matters. For if you come into the house of one who is nice and curious, you shall easily perceive how soon they are incited to great anger upon little cause. If the decking and adorning of their house be not fully answerable to their minds, if their costly cates be not so daintily cooked, that they may delight their curious-learned taste and cloyed appetite, if a spot or wrinkle be upon their garments, or but a glass broken, if their nice ears be offended with the least displeasing noise, though it be but by some chance, they are so enraged with anger, that the house will scarce hold them, or at least not contain their clamorous voices. These curious folks are not only offended with injuries, 
Seneca de ira. li. 2. cap. 5  but also with shadows and appearances. Nam ubi animum simul & corpus voluptates corrupère nihil tolerabile videtur non quia dura sed quia molles patiuntur, for when voluptuous pleasures have corrupted both mind and body, nothing seemeth tolerable; not that the things which they suffer are grievous, 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 show of injury moveth these voluptuous wantoness to choler and anger, and the least injury offered in truth inciteth them to rage and fury. Whereas others who have not their minds effeminated with this luxurious curiosity, they can easily pass over such trifling imperfections, 
A Prolepsis.  and repel anger in far more violent assaults. If any think these toys too small to undergo a public censure, I would have such know that the lesser the occasion is which provoketh to anger, the greater is their sin who are so easily provoked, and the rather they deserve a sharp reprehension, for that anger which is incited by every light and trifling cause, then if it were weighty and of some importance: for howsoever the occasions are but small, yet their sin is not small, nay their sin is therefore great, seeing the occasion which moveth them thereunto is but little, especially considering that the same parties who are fire-hot in these trifles which concern themselves, are key cold in those things which much concern God's glory, and their own spiritual good. For I appeal unto their own consciences whether they are not provoked unto more violent anger for these trifling toys, then when they dishonour God by most grievous sin, or see him dishonoured by others, and if their consciences plead guilty, let them rather be offended with their own corruptions, then with the Physician which desireth to cure them.  
The fift internal cause of unjust anger is curiosity, 
Sect. 8. The fift cause of unjust anger, Curiosity.  whereby men are tickled with a vain desire & itching appetite to see and hear all things: how their friends behave themselves in their private meetings; what their adversaries do and say behind their backs; how their servants bestow themselves in every corner; whereof it cometh to pass that desiring to know all things, they know many things which displease them, and provoke them to anger, for which they may thank their vain curiosity: for if with the wise man they would think it their glory to pass by infirmities. Pro. 19.11. or follow his counsel, 
Prou. 19.11. Eccle. 7.23.  Eccl. 7.23. Give not thine heart to all the words that men speak, lest thou do hear thy servant cursing thee; They might have less cause of anger, & more contentation of mind. Whereas by inquisitive inquiry after every rumour, and curious prying into small domestical faults, they inflame their hearts with great anger. For as the looking upon a small Print doth more offend the fight, than a greater, because we hold it nearer our eyes, and more intentively behold it, the Letters standing thick and near together: so oft times it cometh to pass that these small domestical faults being curiously pried into, do more offend and anger us, because they are near unto us, and fall out thick, and as it were, one in the neck of another, than greater injuries offered abroad, which fall out more seldom, and are not so much subject to our view.  
The sixth internal cause, 
Sect. 9 The sixth cause credulity and listening to talebearers.  is to have an open ear to every talebearer, and a credulous heart to believe them. Pro. 26.20. Without wood the fire is quenched, and without a talebearer strife ceaseth. So that as wood is the fires fit nourishment, so is a talebearer fit to nourish anger. 
Prou. 26.20.  An example hereof we have in Saul, who giving a credulous ear to those lying suggestions of that pickthank Doeg, was incensed to such raging anger, that the blood of the innocent Priests was not sufficient to quench the heat thereof, unless he spilled also the blood of all the inhabitants of Nob, 
1 Sam. 22.19  yea, of the Oxen, Asses, and Sheep, with more than brutish fury. And therefore David speaking of Doegs tongue, 
Psal. 120.4  Psal. 120.4. compareth it to coals of juniper (that is to hot burning coals) because it so furiously inflamed saul's anger. 
2. Sam. 16  Yea, David himself giving ear to the false report of Ziba, was moved to unjust anger against innocent Mephibosheth; and therefore having experience of those manifold evils which followed credulity and listening after talebearers, he professeth that he will destroy him that privily slandereth his neighbour, 
Psal. 101. 5 7  Psal. 101 5.7. And hence it is that james compareth the tongue to a fire, because nothing more inflameth the heart to furious anger, james. 3.6. 
jam. 3.6   
The last internal cause of unjust anger, 
Sect. 10. The last cause want of meditation concerning human infirmities.  is want of meditation concerning the common imperfections, whereunto we are all by nature subject: for if we did but consider that in many things we offend all, and that we ourselves have the same faults, or greater than those which we espy in others, we would not hastily be moved to choler upon every trifling occasion. 
Iam: 3.2  But it is the custom of men addicted to anger to imitate the Lamiaes, who (as the Poets feign) use 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 stark blind at home in discerning their own faults; and though they have a great beam in their own eyes, yet they can easily discern a small more in the eye of another. And the reason is, because they put their own faults into that part of the wallet which they cast behind their backs, and therefore never look upon them, but the faults of others into that part which hangeth before them, whereinto they are always curiously prying.   

The external causes of unjust Anger. CHAP. III.  
AND so much for the internal causes of unjust anger: 
Sect. 1. 1 Virtuous actions & demeanour  now we are to speak of the external; by which I understand all outward occasions which are unjustly taken, as first, when we are angry with our neighbour for his virtuous actions. For some there are whose malignant eyes do abhor nothing more than the bright beams of virtue, either because they think that the beauty of others perfection, causeth the deformity of their vices to seem more uggly, & that their degenerated natures are become like unto Satan's, 
Examples.  who hateth virtue because it is virtue. An example hereof we have in Cain, whose anger was kindled against his brother, because he was accepted in God's sight, as being more holy than himself. 
Gen: 4.5.  Gen. 4.5. As also in Saul who was incensed against jonathan, for his virtuous demeanour towards David. 1. Sam. 20.30. 
1 Sam. 20.30  In Asa who was offended with the Prophet the Ambassador of the Lord, for delivering faithfully that embassage 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 jews who were filled with wrath because our Saviour Christ made a true exposition of the Scriptures, and rightly applied it unto them, 
Luke 4.28  Luk. 4.28. and too many examples we have in these days, of such as cannot with any patience endure to hear their duties taught them, and their vices publicly reproved out of God's word, or yet any private admonition, but they are ready (like those that are in a raging fit of a burning ague) to despite the Physician that endeavoureth to cure them. So that in our times he is like to incur more anger yea, and danger also that reproveth sin, than he that committeth sin; he that reprehendeth Atheism and profaneness, than he that liveth in them. Yea, so desperate is the disease of this declining age, sursetted with sin, that the Physician may sooner incur hurt and damage by the fury of his patient, than the patiented help and health by the skill of the most exquisite Physician.  
Secondly, 
Sect. 2  the cause of our anger is unjust, when it is only imaginary, having no other ground but our own suspicion. And thus was Eliab angry with his brother David, because he suspected him to be proud, whereas in truth his own pride was the cause of his suspicion. 
1 Sam: 17.28  1 Sam. 17.28. and this is the most common cause of Anger in these days; for want of love causeth men to interpret the actions of others in the worst sense, and upon their false surmises they ground their anger. One is angry because saluting his neighbour, he did not resalute him, whereas perhaps he did not see him, or at the least having his mind otherwise occupied did not observe him: another is offended if any in his company is merry, thinking that he maketh himself sport with his infirmities; another because he is too sad, imagining that it is because his company displeaseth him. In a word as men's surmises are innumerable, so also are the causes of unjust anger. Yea so prone men are to invent causes where none is, that oftentimes they are sore displeased because they have received small benefits not answerable to their expectation, or not equal to those which they see bestowed upon others; and so they are provoked to anger with small gifts, as though they had received great injuries, but let us be ashamed of such folly and learn to leave it. Hath thy friend given more to another than thee? why it may be he hath deserved more, and though he hath not, yet that which thou hast received might content thee if thou wouldst make no comparisons. Nunquam erit foelix quem torquebit foelicior, 
Seneca de ira lib. 3. cap. 30.  he will never be happy who is vexed when he seethe one more happy. Hath he given thee less than thou didst hope for? why perhaps thou didst hope for more than thou didst deserve, or then thy friend could conveniently give, but if thou wouldst not be ungrateful, consider rather what thou hast received, than what thou hast not received, before how many thou art preferred, rather than how many are preferred before thee.  
Thirdly, the cause of our anger is unjust, 
Sect. 3. Thirdly, when the cause is light and of no moment. 1 Cor. 13.7.  when we are provoked thereunto by every small and trifling occasion; because hereby love and charity is notably violated, when every slight cause incenseth us to anger: for love suffereth all things. 1 Cor. 13.7. and therefore their love is small who will suffer nothing. Love covereth a multitude of sins. Pro. 10.12. they therefore who rather find causes where they are not, then cover them where they are, do plainly show their want of love, and their too great proneness to anger, it is the nature of love to make great faults seem little, and little faults none at all: but anger maketh every small slip a capital offence. and every word of disgrace worthy a stab. And as when we behold the Sun rising through thick and foggy vapours, we imagine it to be of a far greater quantity than when the air is pure and clear: so when the soggy mists of anger do overshadow reason, we suppose every fault to be greater than it would appear if this turbulent affection were dispelled with the lively heat of ardent love.  
Some are angry at the imperfections of nature, which being not in the party's power to amend, should rather move compassion then provoke anger. Others are angry at faults committed at unawares, unwillingly and unwittingly, whereas they might with as great reason be angry with a traveler for going out of his way, or with one who stumbleth in the dark for not keeping footing, or with a blind man for justling or rushing against them; For as the want of bodily sight causeth the one, so ignorance which is nothing else but the blindness of the mind, causeth the other; or with one who is sick because he is sick, for what is ignorance but the minds malady? but he whose heart is seasoned with true wisdom, is not easily provoked with faults of ignorance, unless it be wilful or extremely reckless, considering that while we continue in this vale of misery, our minds are shadowed with more than Cimmerian darkness. And therefore these small trifling errors whereinto we fall for want of knowledge, will in them rather move laughter, or at least pity, then provoke anger. For as the unhappy speeches and shrewd turns of little children are excused because they proceed from want of wit; so should the same excuse serve for them who commit faults through ignorance and simplicity.  
Lastly, our anger is unlawful, 
§. Sect. 4. 4. When the end is unlawful.  when as in our anger we propound unto ourselves no lawful end; as the glory of God, the public good of the Church or commonwealth, or the private benefit of ourselves, or of our neighbours: but rather private revenge and satisfying of our tumultuous affections by the hurt or destruction of him with whom we are displeased. And this is always to be observed in all examples of unjust anger, as in Cain's anger towards Abel; saul's towards David; Nabuchadnezers towards the three children; the Scribes and pharisees towards our Saviour Christ.  
And so much for the causes of unjust anger. Now we are to speak of the properties thereof.   

CHAP. FOUR Of the properties of unjust anger  
THe first property of unjust anger, is, 
§. Sect. 1. The first property, want of moderation.  that it is immoderate; for though our anger have never so just a cause, yet if it grow violent, and degenerate from anger to wrath and fury, it is unjust, for it savoureth not of the spirit of God who is merciful and easy to be entreated, but rather of the flesh and the corruption thereof. And therefore wrath (that is, violent anger) is numbered amongst the works of the flesh, the doers whereof shall not inherit the kingdom of God: Gal. 5.20.21.  
Now if we would know how to discern when our anger is immoderate, it is easily known by the fruits thereof. As first, when it provoketh us to utter words dishonourable to God, either by profane blaspheming of his holy name, or wicked cursing and imprecations; whereby we desire that he should be the executioner of our malice; or opprobrious to our neighbours, as when our anger bursteth out into bitter and reviling speeches tending only to his disgrace. An example whereof we have in Shemei, 2. Sam. 16.5: who reproving David for his sins, useth such gall and bitterness, that it clearly appeareth his anger proceeded not from the hatred of his sin, but rather of his person.  
Secondly, 
2. By the want of fit decorum.  when we have no regard of any decorum or order, either in respect of ourselves, or those with whom we are angry. Not in respect of ourselves, as when by anger we are provoked to take revenge being but private men, whereas revenge belongeth only to God, and to the Magistrate who is the Lords deputy, 
Rom. 12.19.  according to that Rom. 12.19. Avenge not yourselves, but give place to anger: (that is, to God's anger and revenge) For it is written, vengeance is mine, and I will repay it, 
Deut. 32.35.  saith the Lord. They therefore who take upon them revenge having no lawful calling thereunto, violate God's ordinance by arrogating to themselves one of God's royal privileges, and so make themselves guilty of high treason against God, as they are guilty of treason against an earthly Prince, who intermeddle with any of their royal prerogatives.  
So also our anger is immoderate when we have no respect of the party with whom we are angry; as when the son being provoked to anger against his father, though it be for a just cause, doth not use him with that respect and reverence which becometh him, but bursteth out into undutiful and insolent speeches: quite contrary to the example of jacob, who being but a son in law did not in his anger forget his duty, but used all discretion and moderation: Gen. 31.36. And of jonathan, 
Gen. 31.36.  who though he had just cause to be angry with his father Saul, yet he only showed it by rising from the table and departing: 
1. Sam. 20.34.  1. Sam. 20.34. And the like may be said of the servants anger towards his master, the subjects towards the Magistrate, and of all inferiors towards their superiors. For howsoever the law of God bindeth us, to be angry when just cause is offered, yet it also toeth us to moderation and discretion: For it is the author of order and not confusion.  
The second property of unjust anger, 
§. Sect. 2. The second property of unjust anger is in respect of the object.  is in respect of the object; for whereas just anger opposeth itself only against sin and injustice, unjust 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 examples which before I rehearsed. But if we will be Christ's Disciples, we must follow his doctrine and example. 
Matth. 5 44.  His doctrine, Math. 5.44. love your enemies, do good to those that hate you, etc. That you may be the sons of your father which is in heaven. Where he plainly intimateth, that they are not the sons of God, who do not love the persons of their very enemies: we must follow also his example, who prayed for his enemies even while he was upon the cross subject to their outrageous injuries: Luk. 23.34. 
Luk. 23.34. Act. 7.66.  Which blessed precedent holy Stephen imitated: Act. 7.66.  
But many are not only incensed against the persons of their enemies who are men like unto themselves, but also with brute beasts, which are not capable thereof, as we may see in the example of Balaam, Num. 24.10. 
Num. 24.10.  Yea even with things which want both sense and life: and so was Xerxes angry with the rivers, 
Plutarch. de cobib. iracun.  and sent letters full of menacing threatenings to the hills. And many such are subject to continual view, who if any thing in their hands displease them, will not stick to dash it against the ground, though after, they are feign to take it up again: or to spoil and break it in pieces, though afterwards they must be glad to bestow great labour in repairing that which by greater folly they have defaced. But these men may fitly be compared unto children, who having gotten a fall beat the earth; so they having received some hurt through their own folly or negligence, are angry with those things which are ruled by them as bare instruments.  
The last property of unjust anger respecteth the time, 
§. Sect. 3.  when as it being long retained becometh hatred. And this happeneth not only when men are provoked unto anger upon weighty causes, but also when it is grounded on the most slight occasions: for when vain trifles have stirred them up to wrath they persevere in it, lest they might seem to have begun without cause, and so against all reason the unjustice of their anger makes them persist in it with greater obstinacy. For therefore they retain it, yea increase it, that the greatness of their anger may make men believe that it could not choose, but arise from some weighty occasion and just cause: and so they choose rather to seem just, then to be just. But more of this afterwards when I come to speak of the restraint of unjust anger.   

CHAP. V Of the kinds of unjust anger.  
ANd so much concerning the causes and properties of unjust anger. 
§. Sect. 1.  Now we are to speak of the kinds thereof. It admitteth of a twofold distinction; first, it is either hidden and covert, 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 means possible to subdue the affection, and to smother the flame after it is kindled that it burst not forth into unseemly words or actions savouring of revenge. And this is a fruit of the spirit, which when it cannot repel anger and keep it from entrance; in the next place it endeavoureth to expel and repress 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 do notwithstanding conceal it, that they may have the better opportunity of revenge, which they are purposed to seek with such a full resolution, that they refuse all parley, lest they might be brought to a truce, or conclude a peace. This anger is far worse than that which is professed, both in respect of the party who is angry, and the other with whom he is angry. In respect of the party himself, because containing in him this turbulent affection, it doth vex and torment him, like a raging fire which hath no passage, or a violent stream whose current is stopped. And hereof it is that anger is said to be of the viper's brood, because it pineth and consumeth him in whom it is bred. In respect of him also with whom he is angry, because it maketh him less wary in preventing his malice, and therefore the more easily surprised. In regard whereof a secret enemy is more dangerous than one who professeth his enmity: for as a small company of men lying in an ambushment, will more easily overcome a greater force, then if they should march against them with banners displayed: so a weak enemy hiding his anger, and watching his best opportunity of revenge, is more like to cirumvent and surprise one more mighty than himself, then if he should profess his malice.  
Examples hereof we have in the Scriptures: 
Examples.  as in the old serpent, who cloaked extreme malice under goodly words and fair promises, professing himself a kind friend to our first parents, when he wholly intended their eternal destruction: Gen. 3.1. etc. As also in Cain, 
Gen. 3.1.  who talked familiarly with his brother as in times past, when as he already had resolved his murder in his heart, which also presently after he acted with his hands: Gen. 4.8. 
Gen. 4.8.  So Absalon like a cunning courtier concealed deadly malice two years together against his brother Ammon; to the end that being not suspected, he might obtain the more fit opportunity of revenge: 2. Sam. 13.22.23. The like example we have in joab, 
2. Sam. 13.22.23.  who kindly saluting Amasa, cruelly stabbed him while he lovingly embraced him: 2. Sam. 20.9. 
2. Sam. 20.9. Luk. 22.47.  As also in the traitor judas, who betrayed his master while he kissed him: Luk. 22.47. Neither is our age fruitful in all sin, barren of such examples: for how many Italionate machiavellians live among us, who will not stick to give most kind congees with hand, cap and knee to them from whom they are most enstranged in their hearts; and look most smoothly upon them against whom they have conceived deepest malice? So that their anger is like unto rivers which are most dangerously deep, where the stream runneth stillest and smoothest. If you ask these men the reason hereof, they will tell you, that (according to the rules of their master Machiavelli) Professa perdunt odia vindictae locum: 
Senec. in Medea.  Professed anger taketh away opportunity of revenge. But let us know, that as in malice, and dissembling thereof, they are like unto the devil himself, so without repentance they shall be like to him in punishment. And so much for hidden anger.  
Professed anger is to be seen when either men of set purpose do neglect the signs and duties of love, 
§. Sect. 2. Professed anger two sold.  or else in showing and bringing forth the fruits of anger. 
1. Sullen or sient anger.  For the first, some in their anger are sullenly silent from day to day, and month to month, not vouchsafing to speak a word to those with whom they are displeased, though they daily converse with them; as though with their love and charity they had lost their tongues also. But such men forget the end why God gave them a tongue, that is, that it might be not only an holy organ to sing our Creator's praise, but also that we might be enabled thereby to converse more familiarly and lovingly one with another; as also that thereby we might preserve this love begun by taking away all offence; for as the Lord hath given a tongue to inquire out an injury, as also to reprove and reprehend the offender, so he hath given the same tongue to make a just excuse for the working of reconciliation. It may be if thou wouldst come to expostulate the matter with thy neighbour, he would either justly excuse his fault, or humbly confess it, and desire pardon, whereas now thou makest him thine enemy by denying him all means and hope of reconciliation: for what hope can he conceive of peace, seeing thou wilt not so much as come to a treaty?  
Secondly, 
§. Sect. 3. 2. Anger is manifested by evil speaking or evil doing. 1. Evil speaking.  professed anger is showed by the manifest fruits thereof, and they are of two sorts, evil speaking and evil doing. By evil speaking, as when men do manifest their anger in spiteful railing words which are far unbeseeming not only a Christian, but also an honest Infidel. This is condemned in the one and thirty verse of this Chapter: Let all bitterness, anger, and wrath, crying, (that is, clamorous railing) and evil speaking be put away from you. And that we may the rather be moved to abstain from this odious vice, let us consider that God made the tongue to be an instrument of his praise, and not to dishonour him by cursed speaking. And therefore he will not hold him guiltless, which makes this heavenly organ of his spirit created to show forth the Creator's praise, a cursed instrument of Satan in reviling and slandering our neighbour. And this our Saviour Christ teacheth us: Whosoever (saith he) shall say unto his brother Raca; (that is, the least word of reproach) shall be worthy to be punished with a council (that is, 
Matth. 5.22.  an assembly or senate of Magistrates) And whosoever shall say fool, shall be punished with hell fire, Matth. 5.22. Let us remember, that by our words we shall be justified, and by our words we shall be condemned: and good reason, for Verba sunt animi indices, the tongue is the heart's interpreter, and therefore our Saviour 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 certain father had sent his son to him, to the end that seeing him he might perceive his disposition, he said to the young man: Loquere adolescens, ut te videam, Speak young man that I may see thee: noting thereby that the disposition of his heart was best known by the words of the mouth. Seeing therefore God judgeth according to the heart, & seeing the heart is best discerned by the tongue, great reason it is that by our words we should be justified or condemned. Let us remember also, 
Matth. 12.36.  that if for every idle word we must give an account at the day of judgement, how much more for railing and reviling speeches? and if these meditations always run in our minds we will in our greatest anger follow the practice of the Prophet David, Psalm. 39.1. that is, 
Psal. 39.1.  we will bridle our mouths that we may not sin with our tongue.  
Secondly, professed anger is expressed by evil doing, 
2. Evil doing.  when either in our anger we offer injuries or seek revenge for those which are offered us; both which are forbidden in the word of God. The first, Levit. 19.13. 
Levit. 19 Psal. 15.3.  Thou shall not do thy neighbour wrong: and Psalm. 15.3. it is set down for a note of an inheritor of God's kingdom, not to do evil to our neighbour: and consequently he that is provoked by anger to offer injury to his brother, can have no assurance without repentance that he is an heir of God's kingdom. And this may further appear Matth. 5.22. for if he who useth reproachful words be in danger of hell fire, 
Mat. 5.22.  what shall we think of him that goeth further, namely, to wicked deeds? As therefore we tender our soul's salvation, let us rule our hands, though we cannot rule our affections.  
secondly, it is expressed by revenging injuries received, which though it be not altogether so great a sin 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 evil; but to him who smiteth thee on the right cheek, turn the left also, etc. Rom. 12.19. 
Rom. 12.19.  Avenge not yourselves, 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 subject.  anger is distinguished into three kinds in respect of the subject thereof. The first is of those who are soon angry and soon pleased. The second of them who are slow to anger, and also slow in being reconciled. The third of those who are soon provoked to anger, and also long continue in it.  
For the first, 
1. Hasty anger.  they may not unfitly be compared to flax which is soon kindled and set on fire, but soon also extinguished, unless the flame be continually nourished with new matter: so their anger is easily inflamed by the least spark of occasion, but soon mitigated, unless it be nourished with new provocations: or their anger may be likened unto fire in thorns, which maketh a great blaze for the time, and yieldeth a crackling noise, but soon goeth out, unless a new supply of matter be continually added: so they are soon inflamed, but when their anger hath a little spent itself in words like the crackling of thorns, it is soon quenched and pacified.  
These men in the world are said to have the best natures, 
Hasty natures in the world commended. Psal. 103.8.9.  but in truth it is far otherwise. For that nature is best which most resembleth God himself, who as he is slow to anger, so he is ready to forgive, Psalm. 103.8.9. If therefore we would in truth have good natures, we must imitate the Lord, that is, be long before we are provoked to anger, and ready to be reconciled; 
jam. 1.19. Matth. 5.25.  to the first we are exhorted, jam. 1.19. Be slow to wrath; to the latter, Matth. 5.25. Agree with thine adversary quickly, and that not only when thou hast offended him, but also when he hath offered the injury unto thee, and that not once or twice, or till seven times, but unto seventy times seven times, 
Matth. 18.22. §. Sect. 5.  as our Saviour exhorteth, Mat. 18.22.  
But lest we should content ourselves with this nature which of natural men is thought commendable, let us consider; 
Hasty anger forbidden.  first, that it is condemned and forbidden in the word of God. Eccles. 7.11. Be thou not of an hasty spirit is be angry, 
Eccles. 7.11.  for anger resteth in the bosom of fools. Yea our Saviour condemneth it as murder in God's sight: Mat. 5.22. 
Matth. 5.22. Hastiness to anger, a foolish and dangerous vice.   
Secondly, we are to consider, that this hastiness to anger is a foolish vice; for as it always beginneth with rashness, so it most commonly endeth with repentance; for after the hasty man hath injured his neighbour by unadvised words or injurious deeds, than he showeth himself sorry for it; and so like a foolish Surgeon, first he breaketh his head and after gives him a plaster, which though it heal the wound, yet oftentimes it leaves a scar.  
And yet I speak of the least evils which accompany rash anger; for how many have there been who in their fury have revealed their friends secrets, more dear unto them than their own lives? Yea, how many through this rash anger have violated the persons, nay murdered them with whom they were linked in the straightest bond of friendship? and so have done that in a moment, which they have with bitterness repent the whole course of their lives; then the which, no greater folly can be committed. And therefore it is well said of the wise man, Prou. 14.17. 
Prou. 14.27. vers. 29.  He that is hasty to anger committeth folly: and vers. 29. He that is slow to anger is of great wisdom; but he that is of an hasty mind, exalteth folly. And lest we should think that he seldom thus offendeth, he telleth us, 
Prou. 29.22.  Prou. 29.22. that a furious man aboundeth in transgression. Prou. 12.16. Eccles. 7.10.  

object 6.  But here the choleric man will allege for himself, that he is hasty by nature, and therefore to be borne with. 
Answer.  I answer, that we have not this nature by creation, for we were created according to Gods own image, who is slow to anger; but this corruption hath taken hold of us by reason of our original sin; and therefore we are not to excuse one sin by another, but rather earnestly to labour that this pollution may be washed away with the water of God's spirit, who by his grace doth reform nature. For those who are regenerate by the holy Ghost, though naturally they be as ravenous and cruel as the Wolf, and Leopard, they shall be made as mild and innocent as the Lamb and Kid: And though they be as fierce and furious as the Lion or Bear, they shall become as tame and gentle as the Cow or Calf, 
Esa. 11.6.7.  according to the prophecy, Esa. 11.6.7. The Wolf shall lie with the Lamb, and the Leopard shall lie with the Kid; and the Calf, and the Lion, and the fat beasts together, and a little child shall lead them, and the Bear shall feed with the Cow, 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 fury, and partly sanctifieth and reformeth them; so that whereas they were hurtful and pernicious, now they are good and profitable to themselves and others, the quality and the object of them being altered. Their love which was immoderately set on the world and the pleasures of the flesh, is now fixed upon God, their neighbour, and spiritual things. Their ambtious hope which expected nothing but honours and riches, now longeth after the presence of God, and fullness of joy in the heavenly jerusalem. Their timorous fear whereby they were restrained from doing good, and constrained to do that which was evil, because they would not displease men; is now a notable bridle to curb in their unlawful desires, and a sharp spur to prick them forward in the course of godliness, because they would not offend God: and whereas before it was a corrupt fountain from which nothing did spring but polluted streams of sin, whose descent is into the deep gulf of eternal perdition; now it is become the Wellspring of life, to make us avoid the snares of death, 
Prou. 14.27.  as it is, Prou. 14.27. So likewise rash and unbridled anger, which before regeneration caused men to rage against the person of their neighbour, doth now oppose itself against sin and unjustice only, whereby God is dishonoured and the Church and commonwealth damnified.  
Do not therefore hereafter excuse thy furious & rash anger by alleging thy nature; for thou mightest as well say, I cannot abstain from it, because I am carnal and unregenerate, as because I am hasty by nature: for those who have laid aside the old man, and are renewed by God's spirit, have this affection partly tamed and subdued, and partly sanctified, reformed, and made fit for necessary & profitable uses; whereas on the other side they that let the rains lose to this corrupt affection were never washed with the water of God's spirit, and consequently while they continue in this state cannot enter into the kingdom of heaven: joh. 3.5. 
john 3.5.   
But that we may never allege this vain excuse, let us consider further, that it is no better than Lazars rags to cover the deep festered sores of our corruption; or than Adam's fig leaves to hide the nakedness of sin, which may be as fit a vizor to disguise even the most ugly vices, as this of anger: for nature corrupted provoketh not only to rash anger, but also to all outrages. And therefore the murderer by as great show of reason might excuse his murder, because he is by nature cruel; or the adulterer his adultery, because he is by nature lecherous; or the thief his theft, because he is by nature covetous, as the hasty man his anger because he is by nature choleric. As therefore if a murderer or thief should come before a judge, and excuse his fact by saying it was his nature, and therefore he could not choose but commit it; the judge would answer, that it was his destiny also that he should be hanged: So when we shall be arraigned before the Lord chief justice of heaven and earth, the alleging of our corrupted nature will be so far from excusing us, that it alone will be sufficient to condemn us. And so much for the first sort of anger which is to be seen in angry and choleric men.  
The second sort is of such as are slow to anger, 
§. Sect. 2. 2. Anger which is slowly entertained but long retained.  but being incensed are hardly pacified. And these are like unto more solid timber, which is long before it be kindled, but being kindled, continueth long in burning. As these are better than the other in respect of their slowness to wrath, so they are far worse because they continue in it; for anger retained becometh hatred, which is an affection far more pernicious than anger itself, and much more incorrigible; for as rash anger is most commonly joined with repentance, so this inveterate anger is always joined with perseverance in evil. And he that is subject thereunto doth not only fall into sin, but also is resolved to continue in it; yea he taketh delight therein oft times by meditating on revenge; as we may see in Esau, who was resolved to retain his anger against jacob till his father's death, and in the mean time comforted himself by thinking on revenge: 
Gen. 27.41.42:  Gen. 27.41.42.  
But if we would be the children of our heavenly father, we must resemble him, not only in slowness to anger, but also in swiftness to forgive: and though our brother offend us seventy times seven times, yet must we continually be ready to embrace reconciliation: 
Mat. 18.22.  Matth. 18.22. and so we shall not be overcome of evil, but overcome evil with goodness, as the Apostle exhorteth us, 
Rom. 12.21.  Rom. 12.21. Whereas if we continue in malice we shall make ourselves like unto Satan, and subject to God's wrath: 
Matth. 7.2.  For with what measure we meet, it shall be measured unto us again: Matth. 7.2. And as we forgive men their trespasses, so will our heavenly father forgive us: 
Mat. 6.14.15. §. Sect. 9 Hastiness to anger and slowness to reconciliation.  Matth. 6.14.15. And so much for the second sort.  
The third sort is of them who are easily provoked unto anger, and being provoked will never be reconciled. These men are monsters in nature, and flat opposite to the Lord: for whereas he is slow to anger and ready to forgive, they are most slow to forgive, and most prone to anger. This anger I know not how to express, nor to what I may compare it, seeing natural things cannot resemble it, because it is monstrous and against the nature of all things, saving man. For the most fierce Lions and cruel Tigers have some cause which incenseth them to anger, and some measure and end of their fury after it is provoked; and therefore they are far worse who are angry without a cause, and know not how to make an end. Seeing therefore natural things are not fit to resemble them, let us consider artificial. They are like unto tinder, which being kindled with the least spark, will also retain the fire till it be consumed. But herein they are unlike: the tinder may easily be extinguished; but their anger can by no means be mitigated: the tinder doth but consume itself, or at the least those things which are near about it; but those that are from them furthest distant are often scorched with the burning heat of their furious passion. It is like unto wild fire, which most easily taketh hold of every thing, and is most hardly quenched: but herein it is far more violent and pernicious, that whereas wild fire may be extinguished with vinegar or milk, this can be quenched only with blood, yea with the heart blood. There is nothing therefore in the world natural or artificial, which doth sufficiently express this vile affection; it only can be resembled by the malice of Satan, who for no cause maligned God and us, and yet his malice will never have end. Unless therefore we would be worse than all things natural or artificial, yea as bad as the devil himself, we must be either slow to anger, or ready to forgive.   

CHAP. VI The manifold and great evils which acccmpanie unjust anger.  
ANd so much for the kinds of anger. 
§. Sect. 1.  Now we are to set down the preservatives, whereby we may be preserved from this sickness of the soul, and some medicines to cure us when we are fallen into it. But for as much as it is in vain to prescribe physic, unless the patient will take it; and seeing few or none are willing to take physic unless they see the necessity thereof, in respect of the dangerousness of their disease; I will first show the greatness and malignity of this sickness of the mind, unjust anger, and afterwards prescribe the remedies.  
The greatness and dangerousness of this disease appeareth by those great evils which it worketh, 
The dangerousness of anger showed by the evils which it worketh.  and that both private and public. The private evils concern either ourselves or our neighbours. The evils which concern ourselves are incident to the whole man, or to his several parts, the body and the soul.  
The evils which anger bringeth to the whole man are divers. First, 
The evils which anger bringeth to the whole man. 1. Unjust anger defaceth God's image. It overthroweth peitie. joh. 4.20.  it defaceth in us the image of God; for whereas the image of God doth specially consist in the virtues and graces of the mind, anger overthroweth them all, and first of all piety which is the chief of all, and the sum of the first table.  
It extinguisheth the love of God: for how should we love God whom we have not seen, if we do not love our neighbour whom we have seen? 1. joh. 4.20. And how do we love our neighbour, if upon no cause or every trifling cause, we be incensed to injust anger against him?  
It overthroweth the principal part of God's worship, invocation: for if we would compass the Altar, and there offer up the sacrifice of prayer and thanksgiving, we must first wash our hands in innocency: 
Psal. 26.6. 1. Tim. 2.8.  Psalm. 26.6. And this the Apostle Paul requireth, 1. Tim. 2.8. That we lift up pure hands without anger. And our Saviour Christ commandeth, that before we offer any gift unto the Lord, we first seek to be reconciled: Matth. 5.23. 
Matth. 5.23.  So long therefore as we continue in our anger, we are unfit to pray, as it most manifestly appeareth in the fifth petition, where we desire so to be forgiven as we forgive: and because the Lord would have us deeply consider thereof, he thinketh it not sufficient to set it down in the Lord's prayer, 
Matth. 6.12.  Matth. 6.12. but he again doth single this out of all other the petitions; and inculcates it the second time, 
vers. 14.15.  verses 14.15. If you forgive men their trespasses, your heavenly father will also forgive you; but if you will not forgive men their trespasses, no more will your father forgive your trespasses. If therefore we offer up this prayer unto God continuing in our anger, what do we else but entreat the Lord that he will continue his anger towards us? A notable place to this purpose we have, 
Eccl. 28.1.2. etc.  Eccles. 28.1. He that seeketh vengeance shall find vengeance of the Lord, and he will surely keep his sins. 2. Forgive thy neighbour the hurt that he hath done to thee, so shall thy sins be forgiven thee also when thou prayest. 3. Should a man bear hatred against man, and desire forgiveness of the Lord? 4. He will show no mercy to man who is like himself, and will he ask forgiveness of his own sins? 5. If he that is but flesh, nourish hatred (and ask pardon of God) who will entreat for his sins? 6. Remember the end, and let enmity pass, etc.  
It also maketh men notably sin against the third commandment, by causing them through impatience to fall into cursing and imprecations, swearing and blaspheming the name of God.  
It causeth them also grievously to sin against the fourth commandment, by making them unfit for the exercises of the Sabbath, as invocation and hearing of the word, because they who are possessed therewith have their minds disturbed and distracted either by thinking upon the injury, or else of revenge. So that there is not one commandment of the first table which anger doth not notoriously violate.  
But as it overthroweth the virtues of the first table which respect piety, so also of the second table which respect justice: 
It overthroweth justice and charity.  and first of all justice itself; whose general rule is this,  suum cuique tribuatur, that that be given to every one which belongeth to him. For anger maketh men not only to neglect all good duties which they own unto their neighbours, but also to oppress them with undeserved injuries and unjust revenge.  
It overthroweth also charity which is the sum of the second table, whose general rule is this, That we love our neighbours as ourselves: for anger in stead of performing any duties of love, causeth men to bring forth the fruits of hatred: and in stead of loving their neighbours as themselves, it maketh them to hate them as their mortal enemies.  
Infinite it were to stand upon particulars, but by this which hath been said it is apparent, that the furious flame of anger doth consume in us all the virtues and sanctifying graces of God's spirit, wherein principally the image of God consisteth.  
secondly, as it defaceth in us the image of God, 
§. Sect. 1. 1. Unjust anger maketh men like the devil.  so it doth make us like unto Satan, for he is the spirit of dissension, wrath and revenge, as God is a spirit of love and peace. It is the nature of Satan to delight in rage and fury, for he is a murderer from the beginning, 
joh. 8.44.  john 8.44. not only murdering himself, but provoking others to murder, by filling their hearts with wrath and revenge. And this the Heathens were not ignorant of; for they called these wicked spirits which are the authors of anger, dissension and revenge, furies, because they filled men's minds with fury and madness.  
thirdly, 
§. Sect. 3. 3. It maketh men subject to God's anger. Mat. 6.14.15.  it maketh us subject to God's anger: for as we forgive others, so doth God forgive us, Matth. 6.14.15. If therefore we retain our anger towards our brethren, God will retain his anger towards us. We know by common experience, that he who is appointed an arbitrator or daies-man to reconcile neighbours, is oftentimes by the froward behaviour and obstinate stiffness of the one party so offended and displeased, that whereas he was indifferent he is made an adversary: so the Lord playeth the part of an umpire or arbitrator, to work reconciliation between brethren. But if either of them be so stiff and contentious that he will not be reconciled, what doth he else but by refusing the Lords arbitrement and determination make God his enemy?  
Fourthly, 
§. Sect. 4. 4. Unjust anger exposeth men to contempt.  it exposeth men to contempt: for howsoever they are therefore angry, because they would not be despised and disregarded, yet nothing in truth doth sooner work contempt in the minds, not only of strangers, but also of a man's own children and servants, then unjust anger. For when their anger and the fruits thereof, clamorous brawling and fight, are usual and common aswell for trifles as weighty matters, men desperately contemn both, when they have no hope to prevent either. They therefore who desire that these bitter drugs of correction should have any effectual operation in the minds of inferiors, 
Correction to be used like Physic.  for the purging away of their faults and vices, must use them like Physic, which if it be ordinary will work no extraordinary effect, because it groweth familiar with our natures, and therefore not fit to work upon them: nam medentur contraria. And hence it is that Physic becometh unprofitable to those men in the time of grievous sickness, which upon every trifling occasion have used it in the time of health, and made it as it were sauce to digest their meat: so if we would have the physic of the mind, correction and chastisement, to work desired effect, they must be used sparingly, and not for every slip and infirmity, which oftentimes in wisdom should be dissembled as though it were not perceived, 
The vanity of ordinary scolding and brawling.  and often pardoned in hope of amendment. Otherwise, if every toy and small oversight provoke anger, and anger incite to scolding and fight, not only 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 himself of all fit remedies to cure more desperate diseases. For if he use bitter chiding and severe fight for the cure of every trifling fault, what remedy doth he reserve for correcting and reforming heinous offences? surely none. Whereby it cometh to pass, that inferiors will not be restrained from committing all faults, but rather will be as easily 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 pass over many small faults as though he perceived 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 peccavit: It is the most acceptable kind of pardon to seem ignorant of the fault; as also lest taking notice of every little slip, he make the offender shameless and impudent in defending that as well done, which he cannot excuse as not done. Whereas so long as he thinketh his fault unknown he will be so fearful of committing the like, that he will be careful in hiding that which he hath already committed. But if he perceive that the offender taketh occasion by his ignorance to offend often in the like kind, then is he to take notice of the fault by using mild admonition; if that will not prevail, then more sharp reprehension; but yet in private, for many witnesses of the fault maketh him less ashamed to commit the like; whereas fear of open disgrace will restrain him from it, so long as he is not already 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 to chastisement and correction as the Surgeon to the mortifying of a member, when the sore is passed all other cure. In doing whereof he is to avoid all furious anger, and to use soberness and discretion, joining with his chastisement wholesome admonitions, convincing the conscience of the offender, by laying open the heinousness of his fault out of the word of God; or else by showing him how he hath offended against the law of nature or civil honesty. And hereby it will appear to the offender, that his punishment proceedeth from the hatred of his sin, and not of his person; and so it will cause him also more to hate his fault, then either his superior that correcteth him for it, or then the punishment itself which is deservedly inflicted.  
If superiors would use this mild and sober discretion, 
The profit that followeth well governed discretion.  surely it would better contain inferiors in obedience, then furious anger. For whence is it that one man's look is more regarded than another's words? one man's mild admonition, than another's bitter reprehension? one man's discreet reproof, than another's continual brawling and fight? surely from mild and well governed discretion which worketh in inferiors an awful love and sonlike fear, which more strongly containeth them in obedience, and more forcibly restraineth than from committing any fault repugnant thereunto, then furious anger and rage, or the fruits thereof, continual chiding and fight. For continual anger and severe punishment for every small fault, without admitting any excuse, doth not make inferiors sorry because they have offended, but careful and cunning in hiding and dissembling their faults, or shameless and impudent, either in denying or defending them.  
Again, as many stripes do harden the skin to endure them; so do they harden the heart to contemn them; and they which use much chiding, do move their inferiors to imagine that it is their natural communication and not any reprehension. If lightning and thunder were as common as the sun shine, though they be terrible in their own nature, yet who would regard them being so usual? and how much less than the impotent brawling of an angry man? They therefore who would have their anger feared and respected, must let it like the thunder happen seldom, or else it will not be regarded like the thunder. When the Fox first saw the Lion, he trembled and quaked for fear, not daring to come near him; when he saw him the second time he approached somewhat nearer, but when he saw him daily, he feared not almost to come within the reach of his paw: So if thou but seldom show thyself like a Lion, thou wilt be feared and respected; whereas if continually thou appear in this shape, even thy most base underlings will not regard thee. Yea, if peradventure they spy the Ass' ears under the Lion's skin, that is, folly in thy fury, (which are seldom severed) they will not stick to ride, and deride thee. 
§. Sect. 5. The evils which unjust anger bringeth to the body. 1. It deformeth it.   
And so much for the evils which anger bringeth to the whole man. Now we are to speak of the evils which it bringeth to his several parts, and first of his body. Whereas the body of man is excellent by nature, and far surpassing all other earthly creatures, anger doth so deform it, that it becometh more ugly and horrible than any of them. For it maketh the hair to stand an end, showing the obdurate inflexibleness of the mind: The eyes to stare and candle, as though with the Cockatrice they would kill with their looks: The teeth to gnash like a furious Boar: The face now red, and soon after pale, as if either it blushed for shame of the minds folly, or envied others good: The tongue to stammer, as being not able to express the rage of the heart: The blood ready to burst out of the veins, as though it were afraid to stay in so furious a body: The breast to swell, as being not large enough to contain their anger, and therefore seeketh to ease itself, by sending out hot-breathing sighs: The hands to beat the tables & walls, which never offended them: The joints to tremble and shake, as if they were afraid of the minds fury: The feet to stamp the guiltless earth, as though there were not room enough for it in the whole element of the air; and therefore sought entrance into the earth also. So that anger deformeth the body, from the hair of the head to the sole of the foot. How ugly therefore is anger itself, when the effects thereof are thus monstrous in so beautiful a subject? How monstrously doth it deform the mind, when the signs thereof be thus horrible in the body?  
But as it deformeth the body, 
§. Sect. 6. 2. It exposeth it to dangers.  so it exposeth it to infinite dangers by provoking men to enter into private frays and needless quarrels, with such desperate resolution, that they wholly neglect themselves that they may hurt their enemy. Like to the Wasp or Bee, which venture their own lives, that they may but sting those that anger them; so they, that they may satisfy their fury by revenging a small injury are ready to receive a greater, for they care not to defend themselves so they may offend their enemy: nay they are desirous to give wounds, though it be thorough their own bodies. And hence it is that some painting anger have put in either hand a sword, as being fit to hurt another, but not to defend himself.  
But what should I speak of receiving hurt by outward enemies, seeing the angry man when he hath no other foes to hurt him, doth with his own hands offer violence unto himfelse? as is evident in their example who in their rage will not stick to pull off the hair of their own heads & beards, and to offer many other furious outrages against their own persons. So that the wise Solomon might well say, That a man of much anger shall suffer punishment: 
Prou. 19.19.  for if no man else will, he will punish himself. And so much for the body.  
But anger bringeth no less evils to the soul. 
§. Sect. 7. The evils which anger bringeth to the soul. 1. It blindeth reason.  First like a dark cloud it overshadoweth and blindeth the light of reason, and for the time maketh men as though they were distraught of their wits. Whereof it is that anger is called Brevis furor, a short madness; because it differs not from madness, but in time. Saving that herein it is far worse, in that he who is possessed with madness, is necessarily, will he, nill he, subject to that fury: but this passion is entered into wittingly and willingly. Madness is the evil of punishment, but anger the evil of sin also: madness as it were thrusts reason from it imperial throne; but anger abuseth reason by forcing it with all violence to be a slave to passion.  
And in this respect it may fitly be compared unto a cruel tyrant, who having invaded the government of the commonwealth, doth overthrow counsel, law, and order, and overruleth all by force and fury: so anger having obtained sovereignty over the mind, taketh away all judgement, counsel, and reason, and overswayeth all by foolish affection and raging passion. 
Eccles. 7.11.  And therefore Solomon saith well, that anger resteth in the bosom of fools; for either fools it findeth them, or fools it maketh them. The reason is apparent, because anger maketh men rash and unadvised in their deliberations, and so their counsels and designs prove imperfect and without life, like abortive births which are borne before their time.  
Examples hereof we have in Simeon and Levi, 
Examples. Gen. 34.25.  who like mad men imbrued their hands in the blood of many innocents to revenge the injury of one offender. In Saul, who for an imaginary fault of one man, put to death, man, woman and child, in the City of Nob; and not satisfied herewith, 
1. Sam. 22.19.  he raged also against the beasts with more than beastly cruelty. Yea David himself being haunted with this fury, vowed the death, not only of churlish Nabal; 
1. Sam. 25.13.22.  but also of all his innocent family for his fault.  
You see then that anger perverteth judgement, overthroweth counsel, and putteth out the eyes of reason, making it the slave of passion, fit to execute those works of darkness, in which rage employeth it. Like unto the Philistines, 
judg. 16.21.  who having put out the eyes of Samson, made him to grind in their mill, and to do their drudgery: So this raging passion, having put out the eyes of reason, makes it a fit instrument for his own business, that is, in plotting and devising that revenge which is pleasing and acceptable unto it. Whereby it evidently appeareth, that furious anger is a notable means which Satan useth to work our destruction. For when once by rage he hath blinded the eye of reason, he can easily lead us into a gulf of all wickedness. In respect whereof, Satan is compared to a carrion crow, which intending to make the carcase of some silly Lamb his greedy prey, doth first pick out the eyes, that it may not be able by flight to prevent a further mischief: so he endeavouring to make a pray of our bodies and souls, doth first seek to blind reason, which is the eye of the soul, with the fury of passion, that so not having judgement to discern his sleights, nor wisdom to avoid them, he may the more easily lead us into the pit of perdition. Or he may be likened to a cunning fisherman, who troubleth the water that the fish may not descry his net: so Satan blindeth our reason with this turbulent affection, that we should not discern the sins which like nets he hath laid to entangle us, before we be fallen into them. For anger casting a mist of perturbation before the sight of reason, maketh men unable to judge of good or evil, right or wrong; and whereas reason in it own nature judgeth that which is right, anger maketh that seem right which it judgeth.  
If therefore we avoid those things most carefully which hurt the eyes; or if they be hurt, use such medicines as are fit to cure them, because the eye is the light and guide of the whole body: with how much more attentive care ought we avoid anger that blindeth reason, seeing it is the light and guide of the soul? which only eye of human direction being put out, like Polyphemus we wander in the deserts of sin and wickedness. If men abhor drunkenness (and that worthily) because it maketh them differ from brute beasts only in shape of the body; why should they not for the same cause hate this vice of anger, which like a burning ague doth so distemper & disturb the mind, that while the fit lasteth, it uttereth nothing but raving?  
Secondly, 
§. Sect. 8. 2. It inflameth the soul with the heat of fury.  as anger hurteth the soul by blinding reason, so also it doth macerate and vex it by inflaming it with fury; for what greater torment can be imagined, then to have the mind distracted upon the rack of rage? As therefore we would account him a mad man, who with his own hands should set his house on fire and consume it: so alike mad is he to be thought, who will set his soul on fire with the raging flames of anger, wherein it is not only tormented in this life, but also (without repentance) in the life to come it shall be tormented everlastingly; because unjust anger is murder in God's sight, as appeareth, 
Matth. 5.12.  Matth. 5.22: and murderers shall not inherit the kingdom of God, but have their portion in the lake which burneth with fire and brimstone, which is the second death: Revel. 21.8. 
Revel. 21.8.   
Seeing therefore anger inflicteth on the soul the wound of sin, and sin unless it be cured with the sovereign salve of Christ's merit, causeth death: let us carefully arm ourselves against the violence of this passion, and manfully repel this fiery dart, with the shield of faith. Yea let us so strongly curb it in with the rains of reason, that no outward injury prick it forward to seek unjust revenge. For as we would condemn him of folly, who when a wrong were offered him by another, should in revenge wound his own body: so more foolish is he to be esteemed, who when another offereth him injury doth in seeking cruel and unjust revenge wound his soul with sin.  
And so much for the evils which anger bringeth to a man's self. 
§. Sect. 9 The evils which anger bringeth to our neighbour. 1. It overthroweth all friendship.  Now we are to entreat of the evils which it bringeth to our neighbour. First it overthroweth that excellent and comfortable virtue to mankind, true friendship; for there was never any friendship so inviolable, which anger (if it were admitted) hath not violated. And hence it is that wise Solomon counseleth us, not to make friendship with an angry man, because he will be sure to break it: Pro. 22.24. 
Prou. 22.24.  Well therefore may that speech of Inno to Allecto be applied to anger:  
Tu potes unanimes armare in praelia fratres,  
atque odijs versare domos: 
Virg. Aeneid. lib. 7.   
Thou it is who canst arm most loving brethren one against the other, and overthrow whole houses and families with contentious discord.  
Secondly, 
§. Sect. 10. 2. It provoketh men to offer injury.  it provoketh to offer all indignities and wrongs to a man's neighbour; as also to revenge the smallest injuries without all proportion. For men incensed with anger will wittingly and willingly revenge those injuries, which have unwittingly and unwillingly been offered; for angry words they will give blows, for blows wounds, and for wounds death. And therefore the Wise man saith; That anger is cruel, and wrath is raging: 
Prou. 27.4.  Prou. 27.4. Yea it provoketh men not only to revenge small injuries; but also no injuries; for anger rageth even against the innocents, and that oftentimes because they are innocent, and but too virtuous, as the furious man imagineth. And this is evident in the example of cain's anger against Abel; saul's against jonathan and David; Nebuchadnezars against the three children; Herod's against the innocents; the Scribes and pharisees against Christ, as before I proved.  
But as anger causeth men to be hurtful to all others, 
Anger most hurtful to a man's own family.  so especially to those whom they should most love, cherish, and defend, that is, they who are of a man's own family: who because they are necessarily conversant with them, are continnallie subject, and even exposed to their fury and outrage: the wife to their bitter speeches (if they do not worse, that is, like mad men beat their own flesh) the children to furious and unreasonable correction, the servants not only to reviling speeches, but also to cruel stripes and blows: so that (as one saith well) we may know an angry man, if we but look in the faces of his servants, 
Plutarch de cohib. irac. §. Sect. 11. The evils which anger bringeth to commonwealth.  namely, by their scars and bruises.  
And so much for the private evils which accompany unjust anger. Now we are to speak of the public. Unjust anger is the cause of all tumults and uproars, seditions and conspiracies, massacres and bloody wars, yea the overthrow and confusion of all cities and commonwealths. It is the cause which inciteth the Magistrate against the subject, and the subject against the Magistrate, the Prince against the people, and the people against the Prince, kingdom against kingdom, and nation against nation: and that not only upon weighty causes, but also upon trifling occasions. For as to make a furious and unquenchable flame, it is not material how small the fire is that kindleth it, so the matter be apt to receive it wherein it is kindled, for one coal is enough to burn a whole city, if it fall among flax, and one spark if it light in tinder or gunpowder: so it mattereth not how small the cause is which inflameth anger, for if the mind which receiveth it be subject to be inflamed, it is sufficient to set on fire and consume whole Kingdoms 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 Levy, who in their anger put a whole City to the sword, though their quarrel were but to one man. Of Abimelech, 
judg. 9 1 Sam. 22. Hest. 3.  who in his fury destroyed all the city of Sichem; of Saul destroying Nob; of Haman who being incensed only against Mordecay, laid a plot for the destruction of the whole nation of the jews. But I shall not need to stand upon it, seeing not only the book of God, but also ancient histories, yea even our own Chronicles and daily experience, do make this but too evident.  
You see then the manifold evils which wait upon this raging disease of the mind, unjust anger; for it is not only a deadly impostume breaking out in ourselves, but also an infectious and contagious plague, which destroyeth whole peoples and common wealths. With how great care therefore should we use all good means and wholesome remedies, to prevent or cure such a dangerous disease?   

CHAP. VII. The remedies of unjust Anger.  
THe remedies against anger are of two sorts: first, 
Sect. 1.  those which cure anger in ourselves; secondly, those which cure it in others; and they both are of two kinds: first, such as prevent anger and preserve us from falling into it: secondly, such as free us from it after it hath taken place. For anger is a disease of the mind: as therefore wise Physicians think it the better & safer course to preserve health and prevent sickness, then to remove the disease after it hath taken possession of the body; 
We must first seek to prevent anger. Sen. epi. 119  so the best course in ministering spiritual Physic, is to preserve the soul from vice, rather than to purge it away after it hath infected it; for Vitia facilius repelluntur, quam expelluntur, Vices are more easily kept from entrance, than thrust out after they are entered: for as the common proverb is, there are but twelve points in the law, and possession is as good as eleven of them. If therefore anger have gotten possession, we shall hardly dispossess it: It is our souls mortal enemy; as therefore we first seek to keep the enemy from entering the frontiers of our country, but if he be entered, as soon as we can to expel him, so we must first endeavour to repel anger by stopping the passages of our hearts, that it may have no entrance, but if it have taken place, quickly to expel and remove it. For if we suffer it to fortify itself, it will grow so strong and violent, that we shall be unable to dislodge it. And as in a siege of a City the Citizens provide all things necessary for their defence before the assault, that the enemy when he approacheth the walls, may not take them unprovided; so if we will repel anger when it cometh, we are to fortify and arm ourselves against it before it comes: for if it take us unprovided, it will easily make entrance, and more easily overcome us.  
Let us therefore first of all endeavour to use all good means by which we may prevent anger: for if it have once gotten hold of us, it will easily plunge us headlong into violence and fury, whereas we may with greater facility prevent the danger before we fall into it. For as experience teacheth us, a man may easily contain himself from running down the hill, while he is on the top, but after he is entered into a full race, he cannot stay himself before he cometh to the bottom: so it is more easy for any to abstain from running into anger, then to contain himself when he is in the race, from falling into the bottom of fury.  
Let us then see the means how to prevent anger: 
Sect. 2 The means to prevent unjust anger.  the first remedy is by taking away the causes thereof, for sublatâ causâ tollitur effectum; 
The causes thereof are to be removed. 1 Self-love.  The cause being taken away the effect ceaseth.  
The first cause of anger, is self love: if therefore we would not fall into anger, we must labour to banish self love, and to follow the rule of charity; Love our neighbours as ourselves, and do nothing unto them, which we would not have them do unto us. Before therefore we let the reins loof unto our anger, let us set ourselves in the place of him with whom we are angry, and consider how we would desire to be used if we had so offended, and in like manner are we to behave ourselves towards him. So shall we not aggravate those injuries which are offered us, and extenuate those which we offer others, so shall we not have our judgement overbalanced with an unequal affection, so shall we not be incensed for suffering that, which we have often offered.  
The second cause of anger is pride and haughtiness 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 humility. For they who would be meek with our Saviour Christ, must also learn of him the lesson of true humility, Math. 11.29. Learn of me, for I am meek and lowly of heart. 
Mat. 11.29.  If we would lay aside that arrogant conceit which we have of ourselves, and the overweening opinion of our own excellencies, if we would consider with Abraham that we are but dust and ashes, and with David, 
Gen. 18.17. Psal. 22.6. job. 17.14.  that we are worms and no men; or if we would in sincerity of heart say with job, Unto corruption, thou art my father, and unto the worm, thou art my mother, and my sister. If we would but remember that by our sins committed against God and our neighbour, we have deserved not only contumelies and wrongs, but also eternal death of body and soul; we would not so easily be provoked to anger upon every trifling occasion, nor think it any great disparagement to endure lesser injuries, seeing we have deserved far greater.  
The third cause is Covetousness, 
Sect. 4. 3 Covetousness.  which vice we must banish out of our hearts, if we would not be overcome with unjust anger, so shall we not gape after great preferments, nor expect much; and consequently, we shall not be disturbed with unquietness, nor incensed with anger, when we come short of our hopes. So shall we not intermeddle with every domestical trifle, but commit some thing to the care of Servants, some thing to Children, and most of all to the Wife, who is a joint governor in this little common wealth. And if any thing miscarry under any of their hands, we will not so much look to the means, as to the supreme cause, the providence of God, considering that if he build not the house, they labour in vain that build it, if he bless not their labours they cannot prosper. 
Psal: 127.1   
The fourth cause is luxuriousness and curious niceness; 
Sect. 5. 4. Luxurious niceness.  if therefore we would subdue anger, we must subdue this vice also, and labour to attain unto decent homeliness, the Nurse of good hospitality, and the preserver of peace and quietness, for if with our first parents Adam and Eve, we were clothed with skins, that is, with mean attire, we would not be so easily provoked to anger if a spot or wrinkle be found upon our garments, if with them we did feed upon roots and herbs, we would not eat with surfeited and cloyed appetites, and consequently (our meats being saused with hunger) our tastes would not be so want only curious, that no ordinary cookery can please them. If with Abraham we dwelled in tents like Pilgrims, we would not be so nice in decking our houses, nor so angry for a copwed: If with jacob we had the earth for our bed, a stone for our pillow, and the sky for our Canopy, we would not be so much displeased for the hardness of a featherbed, or uneasiness of a down lodging: take away therefore luxurious niceness, and you shall take away also the most common cause of unjust anger.  
The fift cause of unjust anger, 
Sect. 6. 5. Curiosity.  is vain curiosity in desiring to hear and see all things. If therefore we would avoid anger, we are to abandon this troublesome companion needless curiosity. For many things will neither grieve nor hurt us, if we never hear nor see them. Whereas he that busily inquireth what is said against him in every company, he that listeneth at every door, and under every wall, he that rippeth up ill words spoken against him in secret, doth both disquiet himself with anger, and make his own faults more public. Antigonus when he heard two of his subjects speaking evil of him in the night near his Tent, called unto them, willing them to go further off lest the king should hear them. Whose example if we would follow, our anger would not so much vex ourselves, nor trouble others.  
The sixth cause is to have open ears to every talebearer, 
Sect. 7. 6. Credulity.  and credulous hearts to believe 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 believe those things which they are most sorry to hear. But if we would avoid unjust anger, we must avoid this vice also: 
Senec. de ira lib. 3. cap. 29.  Multos absoluemus si caeperimus ante judicare quam irasci, we shall acquit many, if we will not be angry before we judge. Let us not therefore suffer execution to go before judgement, but rather defer our more severe censure, till time have revealed the truth, considering that it is most usual with men to report untruths, some that they may deceive thee; some because they are deceived themselves; some because they would set friends at variance; some in their accusation will feign an iviury offered us, that they may take occasion to show their sorrow, because it was offered; but scarce any of them will stand to that which they have spoken. And therefore let us not be angry before we judge, nor judge before we hear both parties: for what injustice is it to have both ears open to an accusation, and both shut to an excuse? to proceed to sentence of condemnation before we ask the party accused, what he can say for himself? what greater wrong then to believe in secret, and to be angry openly?  
The last cause of unjust anger, 
Sect. 8.  is want of meditation concerning humane infirmities, 
7. Want of meditation concerning humane infirmities.  either those which are common to all mankind, or those which are more proper and peculiar to ourselves. If therefore, we would be restrained from anger, we must often think of this contagious leprosy of original sin, which hath so generally infected all the sons of Adam, that there remaineth nothing in us but pollution and filthiness. And then as one infected with the plague, is not offended with him that is subject to the same infection: As the Lazar doth neither with scorn nor choler, but rather with pity and compassion behold the sores of his fellow: so the plague and sore of sin which we see in another, will not make us angry with the party which is infected and visited, but rather in commiseration and pity to use all good means whereby he may be cured, if we consider that this plague and sore of sin is so universal that it hath infected all mankind.  
When word was brought to Anaxagoras that his son was dead, 
Plutarch de cohib. irac.  he was not much moved with the news, because (as he said) he knew and had considered long before that his son was mortal: so if we would consider and meditate on human frailty and infirmities, we should not be so much vexed: when they show themselves, because they would not happen beyond our expectation. If he that hireth a servant, would think with himself, that he hireth one who is not free from faults, if he that chooseth a friend would then consider that he hath his wants and imperfections: If he that marrieth a wife would remember that he marrieth a woman, and therefore one subject to infirmities: neither the small faults of his servants, nor imperfections of his friends, nor infirmities of his wife would easily provoke him to choler and fury, seeing he did not come short of his reckoning.  
Moreover we are to meditate upon our own peculiar infirmities and wants, and before we are angry with another to enter into ourselves, 
Plutarch de cohib. irac.  and to say with Plato: Nuncubi & ego talis? have not I also offended in this or in that which is worse? am I clear from offering the like injuries or greater to my brethren? Alas no, but though I were, yet how often have I provoked God to anger by my sins? for which great debt how can I crave pardon, if I cruelly exact every trifle of my fellow servant? Thus if we would speak unto our own consciences in the presence of God, we would not so easily be incited to anger and revenge, seeing we ourselves do many things which need pardon, and our greater faults might serve to excuse those which are less in others, if we would but look upon them: for no man without blushing could extremely punish those faults in his neighbour, for which he shall need to crave pardon himself.  
And so much concerning the first remedy of anger, which is by removing the causes thereof.   

The second means to subdue anger, is to labour for patience. CHAP. VIII.  
THe second means to subdue anger, 
Sect. 1. All things happen by Gods own providence. Rom. 8.20.  is to labour for the contrary virtue of patience and long suffering. And to this end we are first to consider that nothing happeneth unto us without Gods all seeing providence, who if we be his children will dispose of every thing for our good. Why therefore should we vex ourselves with anger, seeing God will turn the injuries of men into blessings? let us rather when any wrong is offered us, which we cannot by just and lawful means avoid, say with our saviour Christ, 
joh. 18.11.  john. 18.11. should not I drink of the cup which my father hath provided for me? should I be angry with the cup because the Physic is bitter? or with the hand whereby it is conveyed unto me? My heavenly father correcteth me for my good and amendment, I will not therefore be angry with the rod wherewith I am beat, but rather look to the hand which inflicteth the chastisement, and I will say with David. 
Psa. 139.10  Psal. 139.10. I am dumb and do not open my mouth because thou dost it. Otherwise I should commit as great folly as he who is angry with the staff wherewith he is beaten, and never regardeth the smiter, and show myself as mad as the dog, who looketh not to the caster, but wreaketh his anger by biting the stone.  
Secondly, 
Sect. 2. Our injuries received less than our sins have deserved.  we are to consider that the injuries which we have received are much less than by our sins we have deserved; for they are but light, or if not light yet momentary, but our sins have deserved infinite and eternal punishments. If therefore the Lord use these earthly rods to correct our sins, we are rather to admire his mercy then to be angry at so gentle chastisement; let us therefore look upon our sins and not upon our punishment, and so shall we patiently bear the injury offered, as sent from God, because in respect of him it is no injury; and not as it is inflicted by man, and be ready to follow the example of David, who when he was injuriously abused by Shemei, was not provoked by anger to take revenge, because he looked not upon Shemei, 
1 Sam. 16.10.11. Sect. 3. 3. Means to meditate on Christ's passion  as being but the instrument, but upon God who was the author. 2 Sam. 16.10.11.  
The third means to subdue anger by arming us with patience, is to call continually to remembrance the bitter passion and sufferings of Christ for our sins. For if we consider how patiently he endured scoffs and reproaches, railing and reviling, buffeting and scourging, yea death itself, and the anger of God more grievous than death, not for any demerit of his, but for our sakes; we may easily suffer such small injuries as are offered unto us by men, 
Mat. 5.39. Num. 21.8.  at our saviour Christ's request, seeing we have deserved far greater. As therefore those which were slung with the fiery serpents, were healed if they did look up to the brazen serpent, which was erected to this end: so if this fiery serpent of unjust anger have stung us, and the burning poison thereof hath inflamed us, let us cast the eyes of our souls upon the true brazen serpent our saviour Christ, hanging upon the cross, and suffering the wrath of God due to our sins, and so the heat of our wrath and anger will soon be cured and cooled.  
The fourth means to work patience and repel anger, 
Sect. 4 4 The necessity of this duty.  is to consider the necessity hereof, for if the love of our brethren be not of more force to restrain us from revenge, than anger to provoke us thereunto, we can have no assurance that we are the Children of God, 1 john 3.10. 
1 john 3.10 15  In this are the children of God known, and the children of the devil, whosoever doth not righteousness, is not of God, neither he that loveth not his brother. So Verse 15. Whosoever hateth his brother is a manslayer, and no manslayer hath eternal life abiding in him.  
But some will say, though I am rashly angry, yet may I love my brother. I answer with the Apostle. 
1 Cor 1.3.4.7  1 Cor. 13.4.7. that love both suffereth long and suffereth all things: and therefore they want this love who will suffer nothing, and be provoked every minute; nay he saith expressly in the fift verse, that love is not provoked to anger, that is, to rash and unjust anger; and therefore they are destitute of love who are so easily provoked.  
Secondly, it is most necessary to subdue anger, because while we remain therein we can have no assurance that our prayers are acceptably heard of God; not only because we pray so to be forgiven as we forgive, and therefore if we retain our anger towards our brethren, we pray that God will retain his towards us; but also because our Saviour expressly telleth us, That if we do not remit men their trespasses, our heavenly Father will not forgive us our sins. 
Mat. 6.15  Mat. 6.15 And that with what measure we meet unto others, it shall be measured unto us again. Mat. 7.2. 
Mat. 7.2.  Let us remember the parable of the servant, who being forgiven ten thousand talents, and after exacting with all cruelty of his fellow servant an hundred pence, was cast into the prison of utter darkness. 
Mat. 18.23  Mat. 18.23. 
Mat. 18.23.  Whereby thus much is understood, that if we will not forgive injuries to our brethren, seeing the Lord hath forgiven our infinite heinous sins, we shall be used like that merciless and cruel servant. And therefore let us follow the counsel of the Apostle Ephes. 4.32. 
Eph. 4.32.  Be courteous one to another and tender hearted, freely forgiving one another, even as God for Christ's sake freely forgave you. And so much for the necessity of this duty.  
The fift means to arm us with patience against the assaults of anger, 
Sect. 5. The examples of patience in others.  is that we propound unto ourselves the examples of others: for the looking upon green colour is not more sovereign for those who are troubled with inflammation of the eyes, than the beholding of the clemency and patience of others, is for those whose hearts are inflamed with anger. First therefore, let us set before us the example of God himself, who is merciful, gracious, and slow to anger, 
Exod. 34.6  as himself describeth himself, Exod. 34.6. And hereof the Prophet David tasted by often experience, and therefore he saith likewise, 
Psal. 103.8 9  Psal. 103.8. The Lord is full of compassion and mercy, slow to anger and of great kindness. And as he is not easily provoked to anger, so being provoked his anger lasteth not long; for he will not alway chide, nor keep his anger for ever, as it is verse 9 Nay no sooner can we 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 heavenly father, and so approve ourselves to be his children, we must learn to imitate his patience and long suffering.  
Secondly, we are to propound unto us the example of our Saviour Christ, the lively character and express image of his father, 
Mat. 11.29  as he exhorteth us. Mat. 11.29. Learn of me for I am meek and lowly of heart, and you shall find rest to your souls. 
1 Pet. 2.22  What this meekness was, Peter telleth us. 1 Peter 2.22. Though he were free from sin, and had no guile found in his mouth, yet when he was reviled, he reviled not again, and when he suffered he threatened not. Though in respect of his infinite power, he was able not only to have threatened, but also to have utterly destroyed his enemies. If therefore Christ was so mild and patiented, who was free from sin, surely much more should we be (if it were possible) who by our sins have deserved the greatest injuries, yea, eternal death.  
But if these examples be too high for our imitation, let us cast the eyes of our minds upon the patience and long suffering of our fellow brethren. As of Abraham, who when just cause of offence was offered by Lot and his shepherds, was rather content to part from his right, than he would have any discord and dissension. 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 David who having revenge in his own hand, when he was provoked by the outrageous injuries of Shemei did notwithstanding contain himself, 2 Sam. 16.10. and of Stephen, 
2 Sam. 16.10  who when the stones flew about his ears, prayed for his enemies 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 move us to the love of mildness and patience, let us set before our eyes those men which are subject to the fury of anger, and so shall we easily discern in others what an ugly and brutish vice it is in ourselves. One saith, 
Sen. lib. 2. de ira, cap. 36.  that if an angry man would look himself in a glass in the midst of his fury, he would appear so horrible in his own sight, that it would be a notable means to work an hatred in his heart, of so deformed a vice; but for as much as angry men will hardly be brought to this while they continue in their rage, or if they could, they have somewhat relented already, and so the copy of their countenance is changed; or though it were not, the fury of their affection so cloudeth the judgement of reason, that they think all things become them which they do in their passion: Let us therefore follow the example of the Spartans, who would cause their children to look upon their Hellots and slaves when they were drunken, that they might be brought into detestation of so ugly a vice, when they beheld the beastliness thereof in others: So let us set before our eyes other men, while they be in their fury, and consider how it deformeth the body, and disableth the mind, the lamentable tragedies which it acteth, and follies which it committeth; and the ugly deformity, joined with brutish folly, must needs move us to hate so foul a vice.  
The sixth means, 
Sect. 6. 6 To abstain from multitude of business.  is to abstain from multitude of business, because not only the mind is distracted and disturbed therewith, & so made a fit Inn for anger to lodge in, but also because in such abundance of business, some things of necessity will miscarry, & among such a multitude of Irons, some will burn, and so inflame the mind to anger.  
The seaveth means, 
Sect. 7. 7. To abstain from contentious controversies.  is to avoid contentious controversies; for facilius est a certamine abstinere quam abducere, howsoever it be very easy to abstain from them before they are begun, yet after a man is entered into them, he cannot easily give them over. Because he thinketh that it will derogate from his wit and judgement, 
Seneca. lib. 3. de ira. cap. 8.  if he be forced to yield though it be to a truth: and besides men naturally desire to bring others to be of their opinion, and therefore they will use great earnestness to persuade, and oftentimes burst out into anger and fury, if they cannot obtain their desire.  
The eight means, 
Sect. 8. 8. To avoid the company of choleric men  to prevent anger, is to avoid the company of those who are angry and choleric: because men will easily be infected with their contagion. And this Solomon teacheth us. Pro. 22.24. Make no friendship with an angry man, 
Prou. 22.24.  neither go with the furious man, lest thou learn his ways, and receive destruction to thy soul. And also because they are likely to be provoked by them, and to receive the heat of their flame. For as one stick of wood being set on fire, doth kindle that also which is next unto it: So one man being inflamed with anger, inflameth them also who are near about him, with his provocations.  
Lastly, 
Sect. 9 9 To bridle anger for a day.  those who find themselves by nature prone to anger, are to labour, and as it were to vow with themselves, that they will contain their fury for one day, whatsoever occasion shall be offered, and after that another, and a third, and so by little and little they shall attain unto an habit of patience, and custom will alter nature.   

CHAP. IX. The remedies to expel or bridle Anger.  
ANd so much for those means and remedies, 
Sect. 1.  whereby we may prevent and repel anger, before we fall into it. Now in the next place I will set down, how we are to behave ourselves after that anger hath made an entrance, and taken place in us. And this the Apostle teacheth us in the restraint: Let not the Sun go down on your wrath. That is, if through infirmity ye fall into unjust anger, yet continue not in it, but rather abandon this corrupt affection with all possible speed. So that our anger must not sleep with us, and after we awake, awake also; we must not use it like our garments, lay it aside overnight, with a purpose to take it again the next day: but rather we are to put it off like the old man, with full resolution never again to entertain or assume it, or like some polluted rags which are not worth the wearing. And this must we do not once or twice, but if every day with the Sun anger arise in our hearts, we are every day to dislodge and expel it, before the Sun going down. And as the night doth cool the heat which in the day time the Sun hath made, so must it also quench the flames of anger kindled in our hearts. And not without great reason he requireth that before night cometh we abandon anger, 
The danger of anger retained.  for otherwise we shall give place to the devils temptations, as he intimateth in the words following: for having exhorted us not to let the Sun go down on our wrath, he presently addeth, neither give place to the Devil. Noting thereby that they who do not only entertain anger in the day, but also lodge it in the night, do thereby lay themselves open to the fiery darts of Satan. 
1 Pet. 5.8.  For he continually goeth about like a roaring Lion, seeking whom he may devour. And when he findeth such as have retained anger even in their beds, thinking them a fit prey, he approacheth and with his bellows of fury he more inflameth the fire of anger, till it blazeth out into furious revenge: he aggravateth the injury received, telling them that if they put up such an indignity, they will expose themselves to the like, or for suffering this, lose all their credit and reputation, by incurring the note of cowardice. And so having wrought in their hearts a full resolution to take revenge, in the next place he putteth into their heads the most fit means and opportunity of performing it with all rage and cruelty. And so often times it cometh to pass that when they arise, they put that in practice, which they have devised lying upon their pillow.  
To prevent therefore so great an evil; if we cannot altogether repel anger, yet let us soon expel it. For though at the first it be but a small spark, 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 have taken hold of the main posts and great beams; 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 thoroughly inflamed, it will be too late to apply any remedy till the flame have spent itself.  

Objection.  But some will say, I fall into anger many times when I never mean it, and it hath overcome me before I am aware; how therefore should I prevent that which I do not foresee, or free myself from it, seeing it violently overruleth me?  

Answer.  To the first I answer, that if we carefully watch over ourselves, we shall easily perceive when we are inclining to anger: for as there are many signs which go before a storm, and many symptoms, which discover diseases before we fall into them: so we may easily discern in ourselves many notes and signs, of this tempestuous storm and raging fever of the mind, Unjust Anger.  
To the other I answer, that anger doth not presently as soon as it is entered into the heart overrule us, before it be grown to greater strength than it hath at the first, for as the greatest fire hath but a small beginning, and when 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 howsoever after it hath wholly inflamed a man, it is most hardly quenched, yet in the beginning thereof, it is easily suppressed.  
But let us see the means how we may subdue anger after it hath given the assault. 
Sect. 3. The first means to withdraw the food thereof  The first means is by withdrawing the food from it, wherewith it is nourished: for as the greatest fire if new matter be not supplied will of itself go out: so the most furious anger will soon be mitigated, if it be not continually nourished with a new supply of matter.  
The chief nourishment whereby anger is nourished and increased, is multiplying of words, 
Multiplying of words the chief food of anger.  for though the injury at the first be small, yet if either it be aggravated 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 wind; for as nothing sooner than wind causeth a small spark to burst out into a furious flame: so nothing sooner doth cause a small spark of anger increase to a raging flame of revenge, than the wind of words. We are not therefore to imagine with some, that we can disgorge our stomachs of anger by vomiting our spleen in bitter words; for they do not only in their own nature whet and sharpen our own affections, but also provoke the other, with whom we are offended to requite us with the like, and so to add 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 us rather in our anger imitate the wise Socrates, 
Plutarch de cohib. irac.  who when he was most angry, used most modesty, mildness of speech, and lownes of voice, and so withdrawing the nourishment from the fire of anger, it will soon of itself be extinguished.  
The second means to subdue anger, 
Sect. 3. The second means to withdraw a man's self out of company.  is to get out of the company of others, especially of them who have offended us, according to the example of jonathan, 1 Sam. 20.34. who being justly provoked by his unjust and cruel father, rose from the table and departed, least by his father's provocations, he might have done or said that which did not beseem him: 
1 Sam. 20.34.  whose practice if we would imitate, we shall not only appease our anger by removing out of our sight the object and cause thereof, and prevent further occasions of increasing it, but also cover our infirmities, which otherwise we should discover by the violence of the passion.  
As therefore they who are vexed with the falling sickness, (if they cannot by their own ordinary remedies prevent their fit) will go out of the company of others, that falling secretly, they may have no witness of their deformity: so they who are not able to curb in their anger, with the rain of reason, were best to withdraw themselves, and to keep private, while their fit lasteth: that so they may hide the ugliness of their vice, which being seen doth often move their adversaries to scorn and laughter, and their friends to sorrow and pity. And this is made a note of a wise man by the wisest. 
Prou. 12.16.  Prou. 12.16. A focle in a day shall be known by his anger, but he that covereth his shame is wise.  
The third means to vanquish anger, 
Sect. 4. The third means to restrain it for a while from bursting out into fury.  is for a while to bridle and restrain it from bursting out into present revenge. For if we resist it in the first encounter, we shall find the strength thereof much weakened, and this the wise Athenodorus knew well; who being to departed from Augustus, was requested by him that he would leave behind him some good instruction, for the well governing of his Empire: 
Plutarch in Apotheg.  to whom he gave this counsel, that he should do nothing in his anger, before he had numbered on his fingers the letters of the Greek Alphabet. An example hereof we have in Socrates, 
Senec. de ira. lib. 1. cap. 15.  who finding his anger incensed against his servant, deferred to take correction, saying: I would beat thee if I were not angry. And also in Plato, who being provoked to anger by some notable fault committed by his servant, took a cudgel into his hands, and held it over him a good space, as if he would have strooken; And being asked of his friend Speusippus, what he meant by such kind of action. O (said he) Exigo poenas ab homine iracundo. 
Senec. de ira. lib. 3. cap. 12.  I take punishment of one who is angry: meaning of himself, by bridling his affection. If then the heathen could thus defer and curb in their unruly passions: who had only the small glimpse of nature's light, and heathen Philosophy to direct them; let us be ashamed to come behind them, seeing we have not only that, but also the bright sun shine of the word of God to guide us.  
And that we may the rather be moved to abstain from sudden and desperate resolutions when our anger is provoked, let us consider that we are in great danger to do those things in a moment, which we shall repent our whole life; for Ira brevis furor, Anger is a short madness. That in such shortness of time we cannot rightly examine the circumstances of the matter, which in such cases are most material, 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. Whatsoever thou wouldst be perfectly informed of, commit it to time, for nothing is thoroughly known on the sudden. That it is a foul shame, first to be angry, and then to judge, 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 process of time the truth will appear, whether revenge may be more justly taken or omitted. And then if after due examination he inflict deserved punishment, it will be more effectual for the reformation of the offender, when he seethe that it doth rather proceed from true judgement, then from the spleen. As therefore Photion said to the Athenians, when by hearing of Alexander's death, they were thereby moved to use more unbridled speeches, and insolent practices. O ye Athenians if Alexander be dead to day, 
Plutarch de cohib. irac.  he will be dead to morrow also; And therefore you may well defer these courses, till ye be fully informed in the truth: so may I say to the angry man: do not so hastily revenge thyself on thy inferiors, for if it be a fault to day, it will be a fault to morrow also: 
Senec. de ira lib. 2. cap. 23.  and as one saith, Potest poena dilata exigi, non potest exacta revocari; 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 thyself may command the punishment to be inflicted, and not thy passion of anger.  
The fourth means to subdue anger is this: 
Sect. 5. The fourth means.  let the angry man think with himself whether he is purposed ever or never, to lay aside his anger. If ever, how much better were it that he should leave his anger, then that it should leave him? that he should vanquish it, then that it should be overcome of itself? that he should quench it with the water of the spirit, then that it should last until it burn out? for not only this but all other passions will in time tire themselves, and fall down with their own ruin. But if they purpose to live in perpetual enmity, let them consider that they nourish in themselves a Viper, which will fret out their own bowels. For who receiveth more vexation, grief and disquietness by anger then himself, who is subject to the passion? and what doth sooner cut off the thread of life, than the sharpness of fretting grief? Lastly, let him think with himself what good time he spendeth in a bad matter, which being so short and precious, should be more esteemed and better employed; as in seeking to get friends, and not to lose them, being gotten, by unjust anger, in pacifying and reconciling enemies, rather than exasperating them by offering new injuries; in performing the works of charity & christianity, that so we may hear at the latter day that comfortable sentence: Come ye blessed and inherit the kingdom prepared for you: For I was an hungered and you gave me meat, 
Mat. 25.34  etc. rather than in acting the works of the flesh, among which anger is numbered, 
Gal. 5.20  Gal. 5.20. which who so commit shall not inherit the kingdom of God, but shall hear that fearful sentence, Go ye cursed into everlasting fire, 
Mat. 25.41  which is prepared for the devil and his Angels.  
The last and chief means both to keep us from falling into anger, 
Sect. 6. The last means fervent prayer.  and to subdue it after it hath taken hold of us, is earnest and hearty prayer unto God, that he would vouchsafe us the gracious assistance of his holy spirit, whereby our affections may be so ruled and sanctified, that they being freed from natural corruption, may be made fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our own salvation. For it is only 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 obtain these spiritual graces at God's hands.   

CHAP. X. The remedies to cure Anger in others.  
ANd so much for the remedies which serve to cure anger in ourselves: 
Sect. 1. The first means is silence.  now we are to speak of the remedies whereby we may cure it in others. The first means to mitigate anger in another, is to use silence: for as the fire cannot long continue if the would be taken from it, so anger cannot long endure, if words and cross answers be not multiplied: whereas on the other side, cross speeches and perverse replies, make the choleric man proceed from anger to rage, from folly to fury and madness. And this the wise man teacheth us. Prou. 26.21. 
Prou. 62.21  As the coal maketh burning coals 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 blood to come out: so he that forceth wrath bringeth forth strife. By silent yielding therefore thou mayst easily abate another's anger, whereas cross answers make it ragingly violent. For as the cannon shot looseth his force, if it light in soft earth or wool, but dasheth the stony wall in pieces: 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 nerves or sinews of the mind, which are intended & made stiff, with sharpness and bitterness, but slack and easy, with courtesy and gentleness. If therefore thou wouldst pacify another's wrath, follow the counsel of jesus the Son of Syrach, 
Eclus. 8.4.  Chap. 8.4. Contend not with a man full of words, neither heap up wood on his fire. Where he noteth, that as the wood increaseth the fire, so multiplying of words increaseth anger.  
But silence is not always expedient, 
Sect. 2. The second means a soft answer.  especially when men have a just 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 return an answer. And therefore the second remedy; namely a soft and mild answer, either excusing their fault by showing their innocency, or in all humbleness confessing it, and craving pardon, is more fit physic to cure anger in some natures and dispositions. And this medicine the wise Physician prescribeth us, 
Prou. 15.1.  Prou. 15.1. A soft answer putteth away wrath: but grievous words stir up 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 original, a man of bone, that is, such an one as is most stiff and obdurate. An example hereof we have in Abigail: 
1 Sam. 25.24.  who by her mild and discreet speeches quickly appeased David's furious anger.  
As therefore Iron which is red hot, being dipped in cold water, presently looseth all his heat, and returneth to his natural coldness: so is the heat of the hottest anger soon mitigated with a cold and mild answer. Whereas on the otherside, cross and untoward speeches, maketh the least spark of anger flame out into fury: as we may see in the example of Moses, who though he were the meekest man living on the earth, 
Num. 12.3.  as it is Num. 12.3. yet by the contentious wrangling of the people, he was so provoked to wrath, that he grievously offended God, by speaking unadvisedly with his lips, as may appear by comparing the twentieth 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 upon a spark he maketh it increase to a flame, but if he spit upon it he quencheth it, and both proceed out of the mouth: so he that uttereth cross answers, doth make the least spark of anger become furious rage, whereas mild and soft answers do easily appease it.  
The last means, 
Sect. 3. The third means discreet admonition.  is after his anger is overpast to give him wholesome counsel and good admonitions, whereby he may be taught the great evils which follow anger. For as it is not fit to minister Physic to a sick patient, while he is in a fit of an ague, and therefore discreet Physicians rather make choice of their patients good day: so it is in vain for a man to seek the curing of anger by good counsel, unless he stay till the fit be passed over, and the heat of anger somewhat assuaged. For a man cannot; nor will not hearken to another man's reasons, while he is subject to his own passions. And as a man heareth nothing almost which is said when his house is on fire, for the noise of the multitude, the crackling of the flame, and the perturbation of his own mind: so the violence of this affection, and fury of this passion, doth make a man while he is in a fit of rage, deaf to all reason. And therefore they are to be admonished when the fury hath somewhat spent itself, and the great evils of anger both in respect of their souls and bodies, their neighbours and friends, the Church and common wealth, are as it were in one view, to be presented to their more sober meditations.  
But they who admonish are to remember, 
Mildness required in admonishing an angry man.  that they use all mildness and discretion in their admonition, lest while they go about to prevent anger for the time to come, they presently provoke it. For if they be too austere and rough in using too insolent invectives and bitter reprehensions, they do not only commit themselves a great absurdity, while in reproving anger they show their own spleen, but also make their admonition altogether unprofitable. Because the angry man (if he see them so sharp and severe) will rather think how he may defend his fault by aggravating the injuries which he hath received, then either confess 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 heart, neither will any patiented commit himself to the cure of a froward and merciless Physician: so no man can abide (and therefore much less an angry man) to have his gauled faults, too much rubbed, or the wounds and diseases of his mind, healed and cured, with too sharp a corrosive and loathsome potion of insolent and bitter words. They therefore who will angrily reprove anger, are no fit Physicians for them who are subject to this passion. For to such they will either hide and dissemble their imperfections, rather feigning themselves well, than they will discover their disease to such a crabbed Physician; or else they will justify, and defend them as lawful and necessary. And as the fearful Snake, when he hath no means to fly away, will turn again, and desperately leap into the face of him that pursueth him: or as the timorous Stag, when he can escape no longer by running, maketh a stand, turning cowardly fear into desperate rage. So the angry man being so hardly pursued with sharp invectives and bitter reprehensions, that he hath no evasion of excuse to cover his fault, nor hope of pity by confessing it, doth as it were fly into the face of the reprover, by objecting his greater faults, that they may serve to extenuate his which are less. You (will he say) who so sharply reprove me for my choler, have other faults as great as this, and therefore you may do well to cure yourself before you become another's Physician. Yea in this you would show you self no more innocent, if you had the like occasion to show your anger. And howsoever you seem in your conversation sweet and harmless, yet he that should taste you would not find you free from gall, he that should handle you somewhat roughly, would soon perceive by his own smart that you have a sting, though you do not thirst it out being not provoked. In a word, the angry man will never cry peccavi, unless afterwards with some confidence he may add miserere neither will he suffer his wounds to be cured by such an one, who by his rough handling will more vex him, than pleasure him by the cure.  
And so much for the remedies and medicines which we are to use for the curing of anger, 
The conclusion  either in ourselves or others, which I would wish every one who find themselves subject to this unruly passion, carefully to apply unto themselves: for as it will not benefit a sick man to read his Physicians prescript, or to carry the medicine in his pocket, unless he take and receive it according to his direction: so will this Physic of the soul little avail for the curing of anger, unless it be applied to the heart, and Conscience. 
2 Cor. 3.5. Phil. 2.13.  But seeing we are not able so much as once to think a good thought, as of ourselves, but it is God only which worketh in us both the will and the deed: let us entreat the Lord who is the only true Physician, that he will not only vouchsafe to anoint the blind eyes of our understanding with the precious eye salve of his holy Spirit, that we may see the deformities of this and all other disordered affections. And also that he will with the same spirit enable us, to reform and renew them; that their violence and fury being abated, and the corruption and filthiness of them being purged, cleansed and sanctified, they may become fit and serviceable for the setting forth of his glory, the good of our brethren, and the furthering of our eternal salvation. Which grace he vouchsafe unto us, who died for us, jesus Christ the righteous, to whom with the father and the holy Ghost, be ascribed all honour and glory, principality, power and dominion, for ever and ever. Amen.   
FINIS.