Body of Divinity, Book 4 · Chapter 21
CHAP. XXI. Of Perjury, Polygamy, Pride.
PERJURY.
PErjury is mendacium juramento firmatum, a lie confirmed with an oath; soSee M. Calamy of Covenantbreakers, on 2 Tim. 3. 3. Cooke on Littleton p. 294. B. and Knowles his Turkish History, p. 297. Peter Lombard Distinct. 39. The same thing by the addition of an oath that a lie is in a bare promise, saith bDe Iuramenti promissorii obligatione praelect. 2. Sect. 6. Est vel mendacium juramento sirmatum, vel violatio juramenti: vel dolosa jurati… cùm inter jurandum cogitat se non servaturum. Chemnit. loc. commu….Dr. Sanderson.
It is double.
1. When a man affirmeth or denieth upon oath that which he beleeveth in his own heart to be quite contrary.
2. When he bindeth himself by oath to do or forbear that which he for the present time hath no purpose nor intention to perform.
The old saying is, Once forsworn, ever forlorn.
No Casuist doubts of it that a Turk may be guilty of perjury, and for it be punished by the true God, if he forswear himself, though he swear but by Mahomet a false Prophet.
Such a one that compels a man to perjury is a murderer, saith Austin, duplex homicida, say the Schoolmen.
A fellow hearing perjury condemned in a Pulpit by a learned Preacher, and howA…ii simulationem quam perjurio etiā texorat in apertum produxit Dominus. Nam cùm ille suis ac gregalium suorum artibus tantum perfecisset, frustra reclamante Alexandro Constantinopolitano Episcopo, & aliis piis qui fraudem hominis intellexerant sed side…s non invenerant apud potentiores, ut sequente die cum ingenti dolore piorum in communionem Ecclesiae solemniter Constantinop…li introducendus esset: prae…dente vesperá ante solis occasum necessitate naturae compulsus in latrinas secess…t, & ibi intestina effudit, adcoque, ut Sozomenus …t, & com…unio…e Ecclesiae & vita sua confestim privatus fuit. Quod cùm Constantinus inaudisset, miratus id Constantinus est, & ex eo pro certo agnovit, Arium pej…rasse. Atque ut Soc…ates refert, inort… Arii mag is etiam in orthodoxi fide consirmatus suit, revera à Deo ipso testimoniam sic accepis…e sidem Nicenam dixit, ac laetatus est eo casu. Vedel de Prud. vet. l. …. c. 6. it never escaped unpunished, said in a bravery, I have oft forsworn my self, and yet my right hand is not a whit shorter then my left; which words he had scarce uttered, when such an inflammation arose in that hand, that he was constrained to go to the Chirurgion and cut it off, least it should infect his whole body; and so his right hand became shorter then his left, in recompence of his perjury, which he lightly esteemed of. The Theatre of Gods judgements, c. 28. of Perjuries.
The small successe that the Emperor Sigismund had in all his affairs (after the violationThe Doctrine of the Councel of Constance is, that a man ought not to keep faith with hereticks. Id. ib. of his faith given to Iohn Hus and Hierom of Prague at the Councel of Constance, whom though with direct protestations and oaths he promised safe conduct and return, yet he adjudged to be burned) doth testifie the odiousnesse of his sin in the sight of God.
Polygamy.
Lamech first brought it into the world, Abraham into the Church by Sarahs Nos cum ii… sentimus qui judicant Polygamiam simultaneam semper fuisse illicitam, utpotè juri divino & naturali contrariam, & contrajura illa peccasse Lemechum primum Polygamum assercre non dubitamus. Rivet. in Gen. 4. Exercit. 45. Vide plura ibid. Ex prima illa conditione qua uni mari foeminam non nisi unam Deus attribuit, satis apparet, quid optimum fit Deoque gratissimum: & hinc sequitur semper id fuisse egregium ac laudabile: non tamen ut aliter facere nefas esset: quia ubi lex non est, ibi non est leg is transgressio, at lex de ea re nulla ill is temporibus exstabat. Grotius de jure belli ac pacis, l. 7. c. 5. Vide plura ibid. Et Cl. Seldenum de Iure natural. & Gentium, l. 5. c. 6. Et Montac. Analecta Eccles. exercit. 10. Sect. 2.means, Iacob was forced to it by a kinde of necessity.
It is a sin, and is evidently blamed by Moses, Levit. 18. 18. that is, Ye shall not take more at once: that this verse is meant of Monogamy is proved by Analogy with vers. 16. and Salomon by way of recantation after his excessive faultinesse therein (having had a thousand wives) saith Prov. 5. 18. Rejoyce with the wife of thy youth, wife not wives, the first to whom thou didst joyn thy self in youth. The Scripture cals second wives in Polygamy vexers or enviers, Gen. 4. 23. 1 Sam. 1. 6. The Prophet Mal. 2. 14, 15. in the Old Testament, and Christ in the New, Mat. 19. 5, 9. reproves it: if one be guilty of adultery that puts his wife from him, and marries another, then also if he keep her and takes another to him besides her, 1 Cor. 7. 2. his proper wife. It is a swerving from Gods first institution.
Secondly, The conjunction of one man and woman is sufficient for the ends for which Matrimony was first ordained, viz. mutual helpfulnesse and increase of mankinde.
Thirdly, It is the best way to quench lust and order the appetite.
There are two kinds of Polygamy Simultanea and Successiva, the having of more wives successively, or at one time. The Montanists and the Novatians held, That if a man buried one wife he might not marry another, and the Church of Rome forbiddeth the blessing of second Marriages in the Church, but this Polygamy is not only allowed Rom. 7. but in a sort commanded also 1 Tim. 5. 14. and the Fathers justifie it. It is only the having of many wives together that is condemned by the Old and New Testament and Fathers.
We read not that Iacobs marriage with his two sisters, nor Lots daughters incestB. Lake. Some think that the Patriarchs had a special dispensation for their Polygamy, as conceiving that such as Abraham and David could not be perpetually ignorant of Gods minde in a point of such concernment. with him was condemned, yet they were sins.
The Patriarchs lived and died in the sin of Polygamy, not through any impiety, the Lord testifying their hearts were upright, but meerly through the mistaking of that place, Levit. 18. 18. taking the word Sister for one so by bloud, which was spoken of a Sister by Nation, as those clauses to vex her, and during her life do evince, Prov. 19. 2. But no such place was extant in Abraham and Iacobs time.
That Polygamy though so common and connived was in the Mosaical Law inhibited, Levit. 18. 18. in those words, A wife to her sister, that is, one to another, as that form is commonly taken, seems evident enough, and so Iunius takes it.
That of God by Nathan to David, 2 Sam. 12. 8. seems not to be any approbation, but that all which was Sauls came by the disposal of God into Davids power, though it appeareth not that David made such use of that power which yet he might have done without any such notorious wrong unto any, as he offered to Uriah.Mr. Huits Anatomy of consc. chap. 3. Cajetanus asserit pluralitatem uxorum nusquam à Deo prohiberi, adeóque Paulum cum Episcopum vetet habere plures uxores, reliquis concedere. Rainold. de lib. Apoc. tom. 1. praelect. 4.
Pride.
Pride is a great sin, Prov. 16. 5. Psal. 101. 5.See Cartw. on Prov. 16. 18. Mr. Whately in the Sodomites. It was one of the first sins in Heaven, 1 Tim. 3. 6. one of the first sins in Paradise, and one of the first sins that springeth up in us. A Frenchman therefore compares it to the shirt which is the first put on, and the last put off. The Schools say Humility is Vacuum spirituale, and Pride Plenitudo diabolica. Superbia in communi est, qua quis inordinatè supergreditur illud quod est. Unde etiam definiri solet, Propriae excellentiae affectatio inordinata. Ames. de consc. l. 5. c. 18. Vide plura ibid. Et Aquin. 2a, 2ae Quaest. 162. Artic. 1. & 2.
It is a vice whereby one makes a high account of himself, Isa. 2. 11, 17. it makes a man some body in his own esteem, it makes one count himself some thing, as Paul saith, He that counteth himself something when he is nothing, deceives himself, Galat. 6. 3. it is called being great or high in ones own eyes, a lifting up or exalting ones self.
Initium omnis peccati superbia est: Quid est autem superbia, nisi perversae celsitudinis appetitus? Aug. de civit. Dei, l. 14. c. 13.
It is Inordinatus appetitus propriae excellentiae, an overweening conceit of a mansThe Spaniards are very proud; A cobler there dying bid his son keep up the Majesty of his family. own excellency, self is his God, his chiefest good and utmost end; the greater the excellency is the higher the pride, it is a greater pride to be proud of gifts and parts then to be proud of riches and honour, and to be proud of grace then of gifts, of ones own righteousnesse. The root of all other sins (saith*11, 2ae Qu. 84. Art. 1. Aquinas) ex parte aversionis is superbia, ex parte conversionis avaritia. Pride refers to self-excellency, covetousnesse to creature-excellency. Pride is the measure of corruption, and humility of all grace.
What swelling and ambitious Titles are those in the styles of the Roman Emperors, Invictus, Victor, Defensor, Triumphator, and the like! Those of the Pope, as Universal Bishop, Prince of Priests, Supream Head of the Universal Church, and Vicar of Christ here upon earth! Of the great Turk and some other mighty Princes!
This is one of the sins which the fear of God will make a man to hate, Prov. 8. 13. one of the sins of Sodom which procured unto her that strange overthrow, Ezek. 16. 49. See Isa. 28. 1. Ier. 48. 29. Rom. 1. 30. 1 Tim. 3. 2. A vice whose name is comprehended in a Monosyllable, but in its nature not circumscribed with a world.
Reasons.
1. It is a most absurd and unreasonable vice for such a mean creature to swell, mean in his creation, vile since his corruption.
2. A most harmful and pernicious vice; this causeth the man in whom it is to beProv 6. 16. & 11. 2. & 15. 25. & 18. 12. Psal. 138. 6. Jam. 4. 7. The first judgment was occasioned by this when the Angels entertained ambitious thoughts against God. loathed of God, The proud in heart is an abomination to the Lord, Prov. 16. 5. and haughty eyes are one of the things which his soul hateth, He resisteth the proud, it makes men to despise him, and count him base, he is by it made uncapable of doing and receiving good.
3. It is a great sin against the Gospel of Jesus Christ, Matth. 11. ult. Christs whole life was a constant lecture of humility.
4. It opposeth God as God, other sins set against Gods justice, mercy, his Law; but this against God as he is God, it is to make ones own will the supream rule of all things.
5. It is a sin which runs out in many kinds and objects, it may arise from our very graces, so that a man will be proud, because he is not proud, it was Mr. Fox his speech, As I get good by my sins, so I get hurt by my graces, the more universal any sin the more dangerous.
Pride hath three degrees:
1. Close and secret pride, when though it be retired as a King into his closet, yet it rules Ier. 48. 26. it bears rule in all unsanctified men, for they dare oppose Gods Commandments, crosse his directions for their lusts sake, murmur against him, this is to prefer themselves above him.
2. More open, when being fed fat with wealth, learning, it makes a man plainly to count himself some worthy person, this is high-mindednesse, 1 Tim. 6. 17. and being puffed up, 1 Cor. 8. 1.
3. Most open, when it dares even contest with God, and sets light by him in plain terms, as Pharaoh Exod. 5. 2. Nebuchadnezzar, Dan. 3. 15. the King of Tyre, Ezek. 28. 26. Antichrist, 2 Thes. 2. and some Heathen Emperors would be worshipped as God.
Amongst all vices there is none that discovers it self sooner then pride; for the speech, we reade of a proud mouth, Iude v. 16. for the gate, we reade of a foot ofIt is commonly the sinne of young men, covetousnesse of old folk. D. Hackwell. When Diogenes saw Plato to delight in neatnesse and cleannesse, and to have his beds well dressed, he went and trod upon his beds, and said, Calco Platonis fastum, but Plato replied, sed maj…rifastu, with a greater pride. When Plato saw Diogenes go with an old Cloak full of holes, he said, He saw his pride through the holes of his Cloak. The Pope styles himself Servus servorum, yet takes upon him to be Lord of Lords, to depose Kings. Multo deformior est illa superbia quae sub quibusdam humilitatis signis latet. Nescio enim quomodo turpiora sunt vitia quae virtutum specie celantur. Hieron. l. 2. Epist. 22. Romanensis Ecclesiae superbia & supercilium quantum sit, test is sit doctrina suorum meritorum. Test is item sit flatus & fastus vitae. Humf. Iesuit. par. 2. de …atura Eccles. ratio tertia. pride, Psal. 36. 11. for apparel, of a crown of pride, Isa. 28. 1. of a chain of pride, Psa. 73. 6. Many that know not the man, yet point at him as he walks in the streets, and say, There goes a proud fellow, which men usually pronounce of no vice beside but the drunkard, and therefore doth the Prophet Habakkuk 2. 5. joyn them both together.
It bears rule when it is not constantly observed and resisted with sorrowful confessions and self-judging and earnest prayers to God against it.
The effects of it in all estates:
1. A proud man cannot brook a wrong without chafing and distemper.
2. It breeds contentiousnesse, aptnesse to strive, to fall out, to be and continue to be at variance with other men, Only by pride cometh contention, Prov. 13. 10.
3. Such a one worketh in proud wrath, when he is angry he carries himself haughtily, and cares not what he sayes, with whom he is angry, to deal in proud wrath argues a proud man.
4. Headinesse and high-mindednesse and self-willednesse; Paul joyns headiness and high-mindednesse together, the better a man thinks of himself the more apt he is to be ruled by himself, and not regard the counsel of others; it is said of the proud builders of Babel, This they did and would not be stopped.
Secondly, In prosperity he brags and boasts and sets up himself, never fears anyIt entertains crosses with anger, and blessings with disdain. Mal. 1. 2. alteration, but is secure and saith, He shall not be moved.
Thirdly, In adversity he whines and mutters, and is full of complaints, and is ready to use ill shifts, and cannot frame himself to a usefull and patient bearing of it.
Lastly, Consider the hurt it doth in the world.
First, It hinders men from receiving good either from God or man.
1. It hinders the good of illumination, God teacheth the humble: See Ier. 13. 15. Prov. 26. 12. Psal. 25. 9.
2. The good of Sanctification, Except you become as little children you cannot be my Disciples.
3. The good of comfort, To him will I look who is of a contrite spirit.
4. It is the main impediment of conversion. See Exod. 18. 11. Iob 26. 12. Mal. 4. 1. Luke 1. 5.
Secondly, It depriveth us of all the good we have received, and unfits us for doing service.
Thirdly, It is the mother of all sins, covetousnesse grows on it, Hab. 2. 5. it whets revenge, Esth. 3. 16.
Helps against it:The remedies of pride.
1. Pray to God to shew it and make it hateful.
2. Meditate of your own meannesse and basenesse, bodily and spiritual, in this life and another.Why art thou proud, dust and vanity, vile earth, stinch lapped up in silk, magnified dung, gilded rottennesse, golden damnation? Dr. White in a Sermon at the Spittle.
3. Be diligent in some vertuous calling.
4. Observe Gods judgements on pride, either upon your selves, or those that are near you, Dan. 5. 22. 2 Cor. 12. 7. it is the sure fore-runner of ruine.
5. Draw out the Spirit of Christs humiliation, Phil. 2. 5, 7.
6. Let every act of pride be accompanied with a subsequent act of humility, 2 Chron. 32. 25. 1 Chron. 21. 8.
7. Treasure up some holy principles, and keep them alwayes present and ready in your thoughts, Psal. 119 9.
1. The only way to exaltation is not to affect it, He that humbleth himself shall be exalted, Jam. 4. 10.
2. The ornament of an high estate is not outward splendor, but a lowly mind, Iam. 1. 10. when one can be minimus in summo.
3. Those that are most worthy of praise doe most despise it, Prov. 11. 12.
8. Take heed of those things which nourish pride, idlenesse, voluptuousnesse, delighting in earthly vanity, looking much abroad to others faults, promising our selves much prosperity, long-life, in the abundance of outward things.