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Men
that are able and ready accordingly to reward the virtues of good men, and
well-deserving, do therein not only give them, and God in them, their due;
but do give others encouragement also to apply themselves to virtuous
courses, which find so good acceptance, and reward at men’s hands,
specially at theirs who are of place, and ability in the world.
Whereas, on the contrary, for such to favor wicked and lewd
persons, is really to invite, and persuade men to evil, and little better
than plainly to hire both them and others to do naughtily.
The former in that, their approbation, and remuneration of goodness
and virtue, bear the image of God, who plenteously rewards the well-doers:
the latter plainly resemble the devil, who offered Christ the glory of the
kingdoms of the earth, if he would fall down and worship him.
Matt. iv.9.
It is a known, and approved saying, that by rewards and punishments
societies are preserved [Cicero]. And
of these two, though occasion of rewards be more to be desired, yet the
execution of punishments is more diligently to be looked unto, for the
preserving of human societies. The
reason is: because, whereas virtue, as the philosopher said, rewards
itself, or more truly, if it be true, expects its reward from God; vice
and villainy, on the contrary, can be restrained in the most, and worst,
only by the fear of punishment [Bodinus].
Neither serve human laws to make men good, but to keep them from
such outrages, and extremities of evil, as into which otherwise they were
in danger to break. The
special use of the law of God itself, where, by his Spirit, he puts it not
in men’s mind, and writes it not in their hearts, is to restrain lawless
persons, as murderers, whoremongers, and the like, 1 Tim. I.9,10; how much
more of men’s.
There is
then a merciful cruelty, when men save, by severity, the persons
themselves 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 cruel mercy, when men by sparing,
spoil both the persons offending and others, who by their impunity take
boldness to offend. This
foolish pity spoils the city, if the magistrate use it: so doth the fond
love of parents, the family. This
love, Solomon respecting the effect more than the affection calls
“hatred,” saying “He that spareth the rod hateth his son.”
Prov. xiii.24. Notwithstanding
this, and that God hath left power and charge also of punishments in all
societies, family, church and commonwealth, which they that exercise, bear
the image of God’s justice, and holiness; the honor whereof they are to
preserve, and to breed, and continue in them over whom they are set, a
reverend awe of their authority for their good: yet considering both
man’s frailty, and proneness to offend; and misery in suffering for
offences: all in authority should still incline to the more favorable
part, and rather to come short, than to exceed measure in punishing even
where the offence is evident; and where it is doubtful, to forbear, at any
hand. He that punisheth
another, whether as judge or executioner either, must know legally, that
he hath done evil, and deserved it: otherwise the authority of the whole
world cannot bear him out, from being a murderer before God.
The law which saith, “Thou shalt not murder,” forbids specially
violence in judgment. Besides,
punishments must be administered with sorrow and commiseration; as rewards
with joy and gladness. It is
pity men should deserve punishments; and deserving them, pity but they
should have them: yet are we to pity them in their misery 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, rather than past
[Seneca]. For howsoever the
punishment be just only in lieu of the offence committed; yet is it
profitable only, because it tends to prevent after offences, either in the
person punished, or in others warned by it.
And hereupon another, would not have a wise man punish, because an
offence is committed, but lest 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 [Plutarch].
Temporary torments, specially those more great, are grievous to conceive
of; how much more to undergo: yet will the sad and serious consideration
of those that are external eat them up, as it were, and make them seem
nothing in comparison. Whereupon
it was, that Polycarpus told the proconsul, who threatened to burn him, if
he did not renounce Christ: “Thou threatenest me with the fire, which
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
eternal punishment of the wicked.” [Eusebius]
“Fear not them,” then “which kill the body; but are not able
to kill the soul: but rather fear him who is able to destroy both soul and
body in hell.” Matt. x.28.
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