Observations Divine and Moral, Chapter 53
CHAP. LIII. Of Rewards, and punishments by men.
MEN that are able, and ready accordingly to reward the vertues of good men, and well-deserving, do therein not onelyonly give them, and God in them, their due; but doe give others incouragement also to apply themselvs to vertuous courses, which finde so good acceptance, and reward at mens hands, specially at theirs, who are of place, and abilitie in the world. Whereas, on the contrarie, for such to favour wicked, and leaud persons, is really to invite, and perswade men to evill, and litle better then plainly to hyre both them, and others to doe naughtily. The former in that their approbation, and remuneration of goodnes, and vertue, bear the Image of God, who plenteously rewards the well-doers: the latter plainly resemble the divell, who offered Christ the glorie of the kingdoms of the earth, if he would fall down and worship him.Math. 4.
It is a known, and approved saying, that by rewards and Cicero.punishments societies are preserved. And of these two, though occasion of rewards be more to be desired; yet the exequution of punishments is more diligently to be looked unto, for the preserving of humayn societies. The reason is; because, whereas vertue (as the phylosopher sayd) rewards it self; or more truely, if it be true, expects it reward from God; vice, and vileny, on the contrary, can be restreyned in the most, and worst, onelyonly by the fear of Bodin.punishment: Neyther serv humayn laws to make men good; but to keep them from such outrages, and extreamities of evill, as into which otherwise they were in danger to break. The speciall use of the law of God it self, where by his spirit he puts it not in mens minde, and writes it not in their hearts is to restreyn lawlesse persons, as murtherers, 1 Tim. 1.whoremongers, and the like; how much more of mens.
There is then a mercifull crueltie, when men save, by severitie, the persons themselvs that are punished, and others also; the punishment reaching to one, or a few; and the fear, and warning to many: There is, on the other side, a cruell mercy, when men by spareing spoyl both the persons offending, and others; who by their impunity take boldnes to offend. This foolish pitty spoyls the cittie, if the magistrate use it: so doth the fond love of parents the family. This love, Salomon (respecting the effect more then the affection) cals hatred, saying: He that spareth his Prov. 13.rod hateth his son. Notwithstanding this, and that God hath left power, and charge also of punishments in all societies, family, church, and common wealth, which they that exercise, bear the image of Gods justice, and holynes; the honour whereof they are to preserv, and to breed, and continue in them over whom they are set, a reverend aw of their authoritie for their good: yet considering both mans frailtie, and pronenes to offend; and miserie in suffering for offences: all in authoritie should still encline to the more favourable part, and rayther to come short, then to exceed measure in punishing even where the offence is evident; and where it is doubtfull, to forbear, at any hand. He that punisheth another, whether as judg, or exequutioner eyther, must know legally, that he hath done evill, and deserved it: otherwise the authoritie of the whole world cannot bear him out, from being a murtherer before God. The law which sayth. Thou shalt not murther, forbids specially violence in judgment. Besides, punishments must be administred with sorrow, and commiseration; as rewards with joy and gladnes. It is pittie men should deserv punishments; and deserving them, pittie but they should have them: yet are we to pitty them in their miserie also: which he that doth, remembers himself to be a man. Lastly, it is worthy the observing, which one hath, that in all punishments respect is to be had to things to come, rayther then Seneca.past: For howsoever the punishment be just onelyonly in lieu of the offence committed; yet is it profitable onelyonly, because it tends to prevent after offences, eyther in the person punished, or in others warned by it. And hereupon anotherPlutarch. would not have a wise man punish because an offence is committed, but least it should be committed afterwards: of which the former renders this reason, that things past cannot be recalled; but things to come may be prevented.
Temporary torments, specially those more great, are greivous to conceav of; how much more to undergoe? yet will the sad, and serious consideration of those that are eternall eat them up, as it were, and make them seem nothing in comparison. Whereupon it was, that Polycarpus tould the proconsul, (who threatned to burn him, if he did not renounce Christ) Thou threatnest me with the fire, which Eusebius.would burn for a time, but presently after should be extinguished: because thou art ignorant of the fire of the judgment to come, prepared for the eternall punishment of the wicked. Fear not them then which kill the body; but are not able to kill the Math. 10.soul: But rayther fear him who is able to destroy both soul, and body in hell.