it is like that if the wine fayled not that is their liuings melted not and beggerie came not vppon them like an armed man they woulde Prou. 6. 11. not blush to braue Authoritie in open place and disturbe the whole course of iustice As for our selues that speake of peace wee are sure to bee assayled with warre when wee play vpon Dauids Harpe to ease their griefe they cast their speares to wound vs and charm wee neuer so sweetlie yet this Serpent of reuenge and malice either is deafe and will not heare or fierce and readie to sting vs but it is our portion wee must beare it you redresse it And thus haue we discouered not only the humour but the vapors and smoke of Reuenge kindled in the heart and venting out at the mouth that you the Lords beloued may see the deformitie reforme the fault according to this prohibition of saint Pauls Auenge not your selues which hee expoundeth to the Ephes after this sort Let all buternesse crying Ephes 4. 31. euill speaking be put away with all maliciousnesse Next after the tongue we arrest by this Prohibition 3. Reuenging haÌ„ds arrested the wilfull hands and violent proceedings of those that wil be their owne caruers therfore without deliberation with themselues without expectation of Gods vengeaunce against right reason and al good order reuenge their iniuries receiued in deede or imagined in conceipt The Apostle heere speaketh in tearmes of loue to all but how shall wee speake or what stile shall we vse to the rufflers hacksters of our age Shall wee call them beloued That were out of fashion with such affectate male-contents that take a pride to be partakers of the curse of Ismael that had his hand vp against euery Genes 16. 12. man and euery mans hand against him Shall wee call them christians so teach them their dutie That name fitteth not the tragicall humor and stage-like behauiour of our dayes wherein euery Nouice like a fury learnes to cry Reuenge to offer the stabbe to threaten the pistoll and in their aduantage not to spare no not a brother but to strike him as * Primus diabo li discipulus Bas Genes 4. Caine the first disciple of the diuell did Abel not a reconciled friend but to wound him traiterously as Ioab did 2. Sam. 3. 27. Abner Alas how is that pretious accompt forgotten which the Lord maketh and demandeth of man and beast for shedding of mans bloud Gen. 9. 5. with an vnpriuiledged sword and a priuate anger What small reconing is made to deface the Image of God or teare the flesh of our selues as though men were become wolues dragons to their owne kinde Is that valour fortitude so to feare another mans life that thou canst not liue in quiet till thou hast seene his death Is it manhood to be monstrous and cruell like the ould Gyants or sauage like beasts of the pray If you prouoke beasts they lay about them presently Lactant. lib. 6 Instit Cap. 18. with horne and hoofe saith a father and so doe fooles receiuing hurt being led with a reasonlesse furie to reuenge they cannot respite theyr rage nor mitigate theyr passions A foole rageth and is carelesse and in the hast of his anger hee committeth follie sayth that wise king but Prou. 14. 16. shall the heate of his bloud excuse his assaults of violence murder before the Lord Shall his anger being a short madnesse acquire him Or shall the wounds that are giuen without Prou. 23. 29. cause by such as tarry long at the wine till they are enraged with heate and dispossessed of wit pleade a pardon for him that killeth his companion in drinke Aske but the Philosopher and he will tell vs that drunken offenses deserue double punishment for such madnesse is voluntarie Arist eth 3. and such ignorance is wilfull therefore our common speach sufficiently concludeth this poynt which awardeth him that killeth a man when he is drunke to bee hanged when hee is sober But of all other that same violence and murther which is effected by presumption and premeditated circumstances is prohibited by the Lord and to bee resisted by the sworde of his vengeance O that this sinne might not bee found in the house of Iacob But what age is this Or what people doe wee liue amongst Bluntly to kill and simplie to murther is but for plaine fellowes our gallants that studie to bee madde with reason haue an art of killing rules traditions and precepts to teach them murther by the booke in which they growe more expert then captaine Ioab which 2. Sam. 3. 27. 2. Sam. 20. 10. could take the first ribbe in his stabbes where he was sure to speede Such cunning there was in Ierusalem not long before the ruine and desolation thereof for common stabbers with Ioseph bell Iud. lib. 2. cap. 12. their cloaked poyniards and short daggers in the middest of assemblies dispatched those agaynst whome they made any quarrell with â—icarii great arte and secrecie And it can bee no good presagement in anie Countrie when bloudthirstie men growe expert and boast like tyrants men of power and strength to doe mischiefe and take away life when alas it is more August in Psal 52. grace and prowesse to giue life or preserue it for euerie vermine and base viper can wounde and kill and is this a propertie for strong men to glorie in But wee heare dayly the replie of some in their impatient mood What shal we suffer all be made fooles accounted cowards and be so disarmed and bound to the peace that euery one shal ouer-crow vs and oppresse vs He that putteth vp an old iniurie prepares a new for himself These are to vnderstaÌ„d that the same God which forbiddeth priuate reueÌ„ge hath ordained a publike redresse for all iniuries either by them that carry the weapons of his wrath or by himself if iudgemeÌ„t slumber with them And therfore as we haue a restraint to keepe vs from reuenging 3. Direction our selues so we haue a direction whither to go speed of a remedie in all our grieuances Giue place vnto wrath He that wil right his owne cause be his own stickler champion takes the place of Gods wrath intrudes himself but the beloued of the Lord must giue place if thou canst not forbeare iniuries yet forbeare expect a day of hearing of the righteous Iudge or his lawful delegats Neither wheÌ„ priuate men see notorious sinnes vnpunished is it lawfull for them vpon an ouershot zeale to take vp the sworde and play the Reformers Such a one wilt thou alledge is a forsworne wretch Gods enimie and therefore I may doe the Lord good seruice to kill him Who art thou that so iudgest and presumest to haue powre of life and death without a commission Keepe thou thy bounds wait vpon the Lord tarrie his leasure Priuate meÌ„ haue no further plea but
president against those rulers that be all for vengeance and extremitie nothing for mercy nor compassion For the Lord hath appointed the rulers to be shepheards and watchmen to feed and preserue not roaring lyons and hungry beares Pro 28. 15. Micha 3. to prey vpon the people to trample vpon them as mire and grinde them in peeces with extortion polling Our Sauiour Christ therefore calleth gouernors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and gracious not malefactors and mischieuous because by their title hee would teach them their duety And if the Lord had ordained his magistrates onely to kill to racke and to poll his people hee might haue put in the diuell for a sole Commissioner for hee can practise nothing else but mischiefe and vengeance but because the magistrate must vse mercie and a fauourable defence of the good a correction of euill and not a confusion of all together therefore hath the Lord committed his sword vnto men and gaue them this title I haue saide you are Gods intending they should Psal 82. 6. be iust as God holy as God mercifull vpon occasion as God without partiality as God without iniquity as God so doing they may be fearelesse of the faces of men as God himselfe Thus may all men in authoritie behold their faces dueties in the glasse which sheweth the Lords properties and telleth them how neere they come to his perfection The Lord doth not onely exercise punishment but pitie and compassion How farre be those Iudges and officers from the Lords example that pinch all in the purse let none goe free what person soeuer in what cause soeuer if hee light in their clawes whose courts resemble the Popes Purgatory if he say the word or any of his proctors that the soules of men are in though they be out yet pay they must by theÌ„selues or their friendes before they be at rest though they were at quiet before And how like are such to the ignorant physitions that prescribe to all persons in all causes phlebotomie and letting of bloud as though euery disease were of excesse and superfluitie none of defect and penurie for they drawe bloud of all and lighten the purse of euery Patient and this maketh the world to decrease in wealth but increase in sinnes What warrant such officers haue for their dealings I knowe not except it be this vulgar proued trewe hee that buyes deare must seldeare he that farmes at a hard rent must take vp all with the angle drag all with the net Neuerthelesse it is a more desperate case when in a Commonwealth a man may do any thing without punishment then when hee can doe nothing but he smarts for it A licentious liberty is more daÌ„gerous then seruitude it selfe therfore better haue a sharpe gouernour theÌ„ In execution mercy but not remissenesse an Idole a blocke that suffereth the people to be deuoured one of another coÌ„sumed of theÌ„selues Wherfore as the Lord conueyeth ouer his authority to men confirmeth theÌ„ in their place with these titles that IudgemeÌ„t is his power is his the throne his the sword his vengeaÌ„ce is his so he teacheth them the diligent vse carefull execution adding this clause I will repay When Iehos hap hat had ordained Iudges vnder him he giueth them the same charge that he had receiued from God the same encouragement Take beede what yee do for ye execute not the Iudgements of man but of the Lord 2. Chron. 19. 6 and hee will be with you in the cause of iudgementâ— wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of person nor receiuing of rewarde So that the place of a Iudge is not a place of priuate reuenge nor a dumbe shewe of honour and pompe nor a pillowe of ease and securitie whereon men are to sleepe or tell the clocke but there must be circumspection diligence and wisdome they must take heede and doe it hoc agite attend vpon this office doe this and yet take heede what ye doe When the Lord hath saide to rulers yee are gods hee meaneth not that they shoulde be like the Epicures idle god which sate in his throne and Psal 82. let all inferior matters alone as to base for his eyes nay rather the Lord woulde haue them like himselfe which doth not onely Isai 40. 12. weigh mountaines and hilles in his ballance but the very dust of the earth and sandes of the sea And therefore he setteth downe iudgement Exod. 18. 22. for small matters and as he saith vengeance is mine so by Salomon he descendeth lower and Prou. 16. 11. layeth claime to the ballance and telleth vs that all the weightes in the bagge be the worke of the Lord. And who are weaker or lower then the fatherlesse the widowe the poore and yet al Iudges haue the Lords Letter commendatory or mandatory rather in their behalfe the tenor whereof is this doe right to the poore and fatherlesse Psal 82. doe Iustice to the poore and needy and how they should do this right he telleth them deliuer the poore and needy saue them from the hand of the wicked And further to keepe the Iudges themselues in awe hee standeth ouer them and telleth them of his presence in the very entrance of the Psalme saying God standeth in the assembly of gods hee Iudgeth amongst gods he maketh one in all courts all assises Psal 82. 1. sessions and that which men passe ouer he finds out that which they winke at hee punisheth The Iudges ignorance will not excuse him if for carelesnes he suffer the calamitie of the innocent for if thou say Behold we knew not of it the holy Ghost will reply as in the Prouerbes hee that poÌ„dereth the heart doth not he vnderstand it Prou. 24. 12. and hee that keepeth thy soule knoweth hee it not and will not hee also recompense euery man according to his worke And the righteous man Iob will teach thee in dignitie what thou oughtest to haue done in his Apology touching Iob. 29. 16. intricate matters for when he knewe not the cause hee sought it out diligently as hee saith of himselfe At leastwise the Lord himselfe that vpon the clamorous outcry of Sodomes sinnes in his eares commeth downe Gâ—â— 18. 21. on the earth to examine if their sinnes were so grieuous or no doth rather intend an instruction to those whom he honoureth with the title of Gods then further intelligence to his owne wisdome from the which nothing was hidde According to the power assigned from God must be the purpose practise of euery gouernour For what is a sword if it be alwaies like a childes dagger riuetted in the sheath and put to no vse what are good lawes without execution but as belles without clappers And what are magistrates that hauing neither the life
put on iustice and it couered me iudgement Iob. 29. 14. was as a robe and a crowne So was he attired in iustice as in a comely garment couering all his parts The cloke that hangeth vpon one shoulder is quickly blowne away and some shreds and peeces of iudgement onely are not sufficient to shew the true properties of a iust and vpright gouernour Righteousnesse is to be put on as a girdle about the loynes to gird all other vertues to keepe them round and close and euen on all parts yet must it not be like the girdle that saggeth beÌ„deth it selfe to that side where the purse and the money hangeth not inclining to the right hand or to the left to the rich or to the poore but equally and indifferently 2 bent to all alike And this is the second note of importance whereby the nature of that which here is called iudgement is declared For iudgement must generally be distributed it is not to giue the offender punishment only but to yelde defence to the innocent and helplesse And therfore in the holy scriptures when Isai 1. 17. we reade that the fatherles are to be iudged and the poore then we vnderstand they are to be defended relieued against their aduersasaries When the wicked are to be iudged that Rom. 13. 2. 4. iudgement is vengeance and punishment to be inflicted vpon them according to their deserts And lastly this refuge for the poore and resistaÌ„ce of the vngodly must be in the gate publikely that all goodnes and vpright dealing may finde fauour countenance maintenaÌ„ce openly that iudgement be not interrupted but established and that it flowe plentifully with a setled course not being bitter like wormwood Amos. 5. 7. to the meeke and innocent And further that wholsome lawes being carefully enacted may be as faithfully executed to the confirmation of Gods true seruice the maintenance of the Princes dignitie vnder God and the preseruation of Gods people in peace godlynesse and all honestie This mention of the gate is not in vaine for it teacheth vs that the Iudges Rulers sate openly in a common place to heare and determine all matters that were brought The causes are manifest namely that iustice might gloriously shine and shewe it selfe in publike to the cheating vp of all faithfull hearts and open shame and ignominie of euil workes And that not only citizens but couÌ„trymen forreiners strangers might haue free accesse without daÌ„ger Pet. Mart coâ— Jud. 5. or disturbance by any locall priuiledges Besides the exercise of iudgement in the gate open place might terrifie those that had mischiefe in their harts preseÌ„ting coÌ„monly veÌ„geance to their eyes terror to their guiltie coÌ„sciences The consideration of this place must needes put vs in minde of the Lords great benefit to vs continued in that he hath so graciously prouided that our gates and publike Courts of Iustice haue neither bin shut vp for feare of enemies nor pestered with warres violence that Zechar. 2. 7. our Country is inhabited as Ierusalem without walles that our Castels bearing only the auncient titles of warre are become for the most part ruinous by long peace courts where peaceable iudgemeÌ„ts are executed that our halberds are rather ensignes of honour and ornament then weapons of necessitie Deborah that mother in Israel triumphed that Iudg. 5. 1â— in her time the townes were inhabited the people might goe to the gates for iudgement and such peace vnder the gouernement of a woman had the Land for fortie yeares Of the like or greater Vers 31. benefits of peace people iudgements may our victorious Mother reioyce set her hearte as Deborah did vpon the gouernours of Israel Vers 9. on them that are willing amongst the people to stir them vp to praise the Lord for victories deliuerance continuance of peace aboue the space of forty yeares already By thy good pleasure O Lord to thy glory be these yeares doubled of life to our Deborah of peace to our Israel But let vs returne to the gates of Israel the execution of iudgemeÌ„t there practised in the time of Amos. All was not in frame belike because the Lord so earnestly dealeth to haue iustice established as though it were decayed ruinated Isai 5 7 It was euen so when the Lord looked for iudgement behold oppression for righteousnes behold a crying IudgemeÌ„t was turned backward iustice stood a farre off truth was falleÌ„ in the streets Isai 59. 14. â—quity could not enter he that refrained from euil made himselfe a prey The Lord knew their manifold mighty sins they afflicte the iust they take rewards they oppresse the poore in the gate Aâ— â— 12 Therefore amend your waies saith the Lord establish iudgemeÌ„t let not vngodlines sit in the place of iustice any longer Shall we take a viewe of that which most corrupted their state and ouerthroweth iudgement in all places whereit taketh foote There was respect of persons a gainefull cause was sooner heard had more fauour then trueth in form a pauperis The righteous were solde for Amos. 2. 6. cap. 4. 1. siluer the poore for shooes The great men were as kyne of Bashan full fedde oppressing the poore destroying the needy and saying to their maisters Bring and let vs drinke As though couetous Lawyers should serue the turnes of vnmercifull Landlords in oppressing their poore tenants and then call for the price of iniquity to drinke and make themselues merry with the teares of the widowe the sweate the bloud of the poore and oppressed Then is the estate most desperate when the lawes are stretched to serue mens lusts when priuate iniuries obtaine the countenance of the Court and priuiledges of the gate When as in Micahs time To make good for the the euill of their hands the Micah 7 3. Prince asketh and the Iudge iudgeth for a reward therefore the great man speaketh out the corruption of his soule and so they wrappe it vp saith Micah as a filthy thing in a faire clout The Lord knowing that no wine was so daÌ„gerous to Princes as the swallowing of giftes to make the magistrate dronke and forget the equitie of causes that no trayne was so dangerous to vndermine and blowe vp the seat of iudgement as those traines of secret briberies hath set downe this precept grounded vpon true experience Thou shalt take no giftes for gifts doe blinde the wise and peruert the wordes Exod. 23. 8. of the righteous Let no man reply as though a man might purse the rewards of the suiters and his eyes see neuer the worse to doe Iustice for the Lord saith it is impossible but gifts wil blind the eyes of the wise how much more of the foolish they will peruert the wordes of the righteous how much more of the couetous and of him that will doe wronge for a morsell of breade his conscience being gulled
TWO SERMONS OF ASSISE The one intituled A prohibition of Reuenge The other A Sword of Maintenance Preached at two seuerall times before the Right worshipfull Iudges of Assise and Gentlemen assembled in Hertford for the execution of iustice and now published By W. Westerman Minister of the word in Sandridge LONDON ⧠Printed by R. B. for Gregory Seaton and are to be solde at his shop vnder Aldersgate 1600. MVNIFICENTIA REGIA 1715. GEORGIVS D.G. MAG BR â—â—ET HIB â—â—â— FD. J. Pinâ— sculp To the Right worshipfull and worthie Gentlemen master Rafe Coningsbye and master Pope Blunt Esquiers and in Commission of the Peace for the Countie of Hertf. and libertie of S. Albans W. W. wisheth all increase of heauenly wisdome to the glorie of God the profite of their Countrie and the saluation of their owne soules AT your requests in your seuerall Sheriualties Right worshipfull I preached these two sermons where I trust the Lord gaue a blessing to the fruit of my barren and vnworthie lippes But because the most part of Auditors heare sermons as Trauailers by the lawe might vse Grapes that is eate some Deut. 23. 25 for the present time but cary none away with them and for that our Lord and Sauiour teacheth such frugalitie in feasts of small preparation that the fragments should be gathered â—ohn 6. 12. vp and nothing lost I haue thought it not amisse to presse out the liquour of these my grapes and present the reuersion of them as it were after the feast in this basket of leaues for a more generall vse and longer continuaunce If the remaynes seeme greater then the former prouision impute it to Gods blessing that suffereth no decrements nor want at his feastes and to the short allowance of tyme wherewith my wordes but not my sense were assysed and stinted at the first deliuerie In such earnest businesse when there is no surplus of time to bee borrowed we holde it lawfull to temporize not quenching the spirit but coÌ„ueying the streams of our words within narrow banks after which sort they may be more fruitfull the Lorde assisting then if they ouerflowed all without boundes or measure But howsoeuer then these exercises were abridged by the hower yet now in the writing I haue giuen them more free vent and libertie where euerie man may bee the caruer of his owne time in hearing and reading And in this maner nowe published I sende them abroade vnder your names and tytles Right worshipfull that they may be not onelie a pledge of my good will to you both vnited in one Epistle as yee are in loue and in loue like Dauid 1. SaÌ„ 20. 17. 2. Sam. â— 2â— and Ionathan but also giue testimonie of that commendable order in your graue assemblies where I perceiued both Iudges and Gentlemen beginning their affaires with the first fruits of their knees eares hearts and tongues consecrated to God and directing the rest of their proceedings accordingly in wisedome and iustice In this loose and prophane age wherin too many make an Idole of their priuate fancie and blesse themselues in their mother witte the moste base Idolatrie of all others â—ib de vera elig ca. 38. saith Austen It is a comfort yet that the Cedars and men of greatest note will beautifie Gods seruice with theyr worthie examples as they strengthen iudgement with their Authoritie The deligent execution of iudgement in ciuil causes is without doubt an acceptable seruice to God For which purpose both Iudges Rulers are commanded to be wise and learned that in the same they may serue the Lord yet not onely as ciuil Politicians but as holy Christians with feare and trembling And therefore they Psal 2. must kisse the sonne least he be angrie and bende the knees of their wisdome power authoritie to the name of him first that is president ouer the congregation of the gods on earth The heathens neuer durst attempt any matter of great importance without inuocation on their gods and some solemne inauguration or sacrifice performed by their priests and wizards to get a forehand blessing to their actions Euen amongst them it seemed absurd and arrogant to commence graue enterpryses without calling a greater power to their assistaunce although some did attribute so much to their owne wisedome prowesse and fortune that they thought praiers were for simple wretches and fooles as Aiax like an Atheist vaunted Aliorum est vincere MelaÌ„cthon â—rat de precat Dâ—o iuuante c. Other cowardlie fellowes may obtaine victorie by the helpe of God but such as he could do well enough without him Yet such were accompted most miserable euen of those that had onelie a generall glimse of an vnknowne God and therefore Homer at all hard assaies sheweth how great small did enterprise nothing without some supplication to the gods As for the auncient Israelites they had their Leuites Numb 10. with trumpets to go before them Priestes and Prophets assistant in all 1. Sam. 13. 13 difficult occasions When Saul left Samuel he proued himselfe a foole though hee offered a selfe-will sacrifice to the Lord. And what became of the penne of the Scribes or the wisdome of the wise when they leaned to their owne fancies The pen saith Ieremy became vain Ierem. 8. 9. the wise meÌ„ are ashamed afraid taken for lo they haue reiected the word of the Lord and what wisdom is in theÌ„ But the practise in those your assemblies declare your reuerence to holy exercises which to your coÌ„mendations and gods glory are continued the Charter of heauen being first vnfolded the Commission from the next supreame Gouernor afterward being read that both your authoritie from heauen and earth may giue the Iudges confidence in their proceedings good successe in their determinations In that place at two seuerall times I was a witnes of the generall coÌ„sent of many worthy gentlemeÌ„ for the furtheraÌ„ce of peace iustice good order but I haue had dayly experience in your selues som others about vs with what singular care and dexteritie you haue managed the weightie affaires both of your Prince and country whensoeuer you haue beene emploied by commission from the one or petition from the other Neither haue your publike employments withdrawne you from the exercise of priuate vertues your delight in holie exercises is manifest by your diligent repaire vnto them your affabilitie and kindnesse appeareth in the courteous carriage of your selues towardes all men that deserue not the contrarie Which personall qualities are also graced with a diligent reformation of your followers a matter of greater In Paâ—â—gyâ—ic dicto Traiano magnificence saith Plinie then for a man to reforme himselfe Whence it was that the Queene of Saba was not onelie in admiration of Salomons wisdome â— King 10. 5. and answers but also of the sitting of his seruants and the order and apparell of his attendants To confirme and encourage you in this course of vertue ye haue had both domesticall and neighbour examples
opinion of the Stoickes Lactant. Iust lib. 6. cap. 14. who vtterly extinguished all sparkes of affection in their vertuous and perfect man pulling out both gall and bowels as though there coulde bee no good vse of them for the exercise of vertue For indeede it is an extremitie of sinne to haue a seared conscience that feeles no prickes of humanitie and a token of a reprobate sense to be senselesse and without naturall affection Rom. 1. 30. Neither againe hath our first creation planted any malignant nature in the minde of man as the Manicheis dreamed nor yet by August confess lib. 8. cap. 10. Illyricus the fall of Adam is there a diuelish substance of mischiefe possessing the soule of man but the same principles that were created pure and good and corrupted in qualitie only by that afterclappe of our forefather being refined and altered by the spirit of GOD are to be employed in Gods holy seruice hatred in the pursuite of euill loue in the defence of vertue and goodnesse By these therefore as by the two supporters Iustice is aduanced the scepter of Princes gouerned the sworde of magistrates kept vpright kingdomes established Gods Church and common-wealth preserued Seeing the Lord reacheth the affections and setteth the inward parts first on worke in the detestation of euill and fauour of the good it appeares that hee condemnes all hypocrisie that glistereth in some eye-seruice but acteth nothing heartily and that hee excludeth all those dissembling Politicians which Machiauel painteth out in some outwarde coloures and shadowes of Iustice but inwardly full of all diuelish subtiltie Neither are those qualified according to this rule that separate the Serpents wisdome from the doues innocencye Achitophels counsell though it be like the Oracles of 1. Sam. 16. 23. GOD for worldly witte and the great request it was in yet being like mysteries of the diuel for dishonesty mischieuous cōsequēce is rather cursed then blessed by the Lord for his condition is to haue wisdome matched with holinesse a iust conuersation with a good conscience an vpright heart fearing God eschewing euill approuing the thing that is good with a constant purpose in himselfe others to destroy the power of Satan braunch and roote and aduance the kingdome of God with the righteousnesse thereof It is straunge to beholde what a spirit of giddinesse confusion and slumber sometimes possesseth the minde consciences of many that haue had some knowledge discerning betwene good and euill but haue wanted this sanctified hatred of the one and feruent loue to the other What made that neutralitie of religion in Israell and Samaria that men feared God and 2. King 1◠1. King 18. Zephan 1. yet worshipped their idoles halted between God Baall vsed to sweare by the Lord and Malcham It was not simple ignorance of the true religion but want of zealous and heartie detestation of Idolatry selfe-wil-worshippe hypocrisie And how is it come to passe that amongst vs after so much preaching so great light so many stand at a gaze in religion wauering betweene Aegypt and Canaan betweene Christ and Antichrist light and darkenesse Or what is the cause that in the wombe of our mother the Church of England there are bredde such corrupt children as account all religion either a publike policie or terme all hatred of sinne loue of trueth reformation of the life studie of pietie and practise of modestie but an humour and a fancie following the complexion Doubtlesse these men haue had knowledge of the good and bad but some of them haue made no carefull separation of the poyson from the wholsome 2. King 4. 40. fruite and therefore death is in the pot some perceiuing iniquitie to abound and the loue of Math. 24. 12. Reuel 2. 4. many waxing cold became luke-warme and lost their first loue for companie Others hauing had neuer any loue indeede to the truth or hatred of vngodlinesse are giuen ouer to 2. Thes 2. 11. beleeue lyes in the blindenesse and lustes of their owne sense and peruerse imagination Who although they haue bene shuffled with Christians as Saul amongst the Prophets by reason of lawes and orders for a season 1. Sam. 19. 24. yet are they such as neuer haue made any couenant in heart with the Lord to hate Psal 50. 5. the euill and loue the good As in matters of religion so in ciuill behauiour and outwarde iustice behold Right worshipfull the like effectes of the like Ierem. 9. 3. negligence when men haue no courage for the trueth they proceede from euill to worse as though they had no knowledge neither of right or wrong good or euill Such was the sottishnesse of Nabal in the 1. Sam. 25. 10. middest of his plentie that hee knewe not his friende from his foe made no difference betweene Dauid that had beene as a well to his seruantes and some common fugitiue 1. Sam 25. 17. that had runne away from his master Hee growes so wicked at last that a man may 37. not speake to him and as hee liued like a blocke so hee dyes like a stone in the ende Many in the Preachers time were come to that passe that they made no distinction betweene the conditions of the Iust and the Eccles 9. 12. wicked the pure and polluted the swearer and him that feared an oath And what say the obstinate and wilfull people in Malachie Wee count the proude blessed and them Malach. 3. 15. that worke wickednesse Nay in our age what difference doe many make of the trueth and a lye of deceipte and vpright dealing of whordome and vndefiled marriage of vsurie and honest trade of stolne breade and the breade of labour the taste is the same all gaine is godlinesse all money sauoureth alike O fearefull shipwracke of faith and a good conscience GOD and Mammon hell and heauen light and darknesse are equall matches in their lumpishe vnderstanding In all estates and degrees where there is a defect of courage and zeale such fruites spring vp by little and little as indeede Nemo repente fuit turpissimus no man at the Iuuenal first steppe came to the height of iniquitie Barnard◠servidi dom Ecclus. 27. 11. The minister that shines without heate as he giues no great light so he is not of any great certaintie but is changed like the Moone And Luke 14. 35. hee that hath no salt to powder his wordes waxeth altogither vnsauourie at the last and scarse good for the dunghill The Magistrate whose conscience affecteth not the due administration of iustice groweth by degrees to be a sleepie watchman whose drowzie lethargie depriueth him of all sense distinction of good and euill right or wrong the extremitie of which incurable disease is noted in two properties by our Sauiour Christ of a Iudge that feared not God nor reuerenced Luke 18. 2◠men Experience teacheth vs that a Bee which hath lost his sting
becommeth an vnprofitable drone neither fit to keepe or gather honie and a gouernour that hath neither courage nor zeale agaynst sinne is vnmeete to preserue vertue in her right or maintaine iudgements Aâ—â—â—de is more fit for him then a rodde and a abâ—â—â—t foyle to play withall then a sworde of Iustice to punish with The want of this zeale made that the faithfull Isai 1. 21. 22. citie of the Lord became a harlot their siluer became drosse the in wine was mixed with water their Princes were rebellious companions of theeues A lamentable estate is it when the affections are misplaced and iudgement so turned vp side downe that men will speake good of euill and put darknesse for light light for darknes 〈◊〉 5. 20. bitter for sweete and sweete for sowre A woe is pronouÌ„ced to those preposterous dealers that shuffle vp matters with such coÌ„fusion of iudgement And I take it a part of the woe that they grow from euil to worse til they be so infatuated â—erem 93. that as they like Idols regarded in conscience neither right nor wrong so like Epicures at last they measure the righteous Lord and his iust iudgements by the leaden rule of their corrupted senses Such will the Lord search for with a candle being frozen in their dregs and saying in Zephan 1. 1â— Ezech. 9. 9. their hearts The Lord will do neither good nor euill They sleep and dreame also that the Lord slumbreth who notwithstanding euery morning bringeth his iudgement to light and fayleth Zephan 3. 5. not but the wicked will not learne to be ashamed saith the Prophet Zephanie It is no maruell therefore that the Lord will haue the obseruation of these conditions to be grounded in the affections and from thence to breake out into publike action and the execution of iudgement in the gate seeing that if the fountain head be intoxicate the streams wil be 〈◊〉 infectious or if the conscience be seared vp all other absurdities confusions of religion coÌ„mon humanity iustice break in amongst meÌ„ Behold therefore how these affections must worke to the establishment of iudgement in our gates or else what inconueniences follow First by negligence where no gaine appeares secondly by partialitie when lucre is expected Some that heare this precept vrged hate the euill loue the good will approue of the loue but repeale his hatred It is pittie say some that faire weather should do any harme and yet for all this pitty there must be foule as wel as faire Loue and faire meanes gentle dealing which they call onely loue are good but to whom Meliores sunt quos dirigit amor sayth Austen they are the better sort which will be directed by loue sed plures sunt quos corrigit timor but the greater part are not to be amended but by feare An olde festered sore must not haue a leâ—itiue plaister And it is true that an vnruly Patient maketh a cruel Physition As the wine that is too hard is vnpleasant so that which is too flat is vnholsome The Lord teacheth vs by his example how to vse these affections although he be subiect to no passion himselfe Anger is not in me sayth he when hee speaketh to Isai 27. 4. his people But if the briars and thornes were set agaynst me in battaile I would burne them sayth the same Lord speaking of his enimies With the pure he is pure with the froward he will shew Psal 18. frowardnes saith Dauid attributing to the Lord mercie and iudgement seeming contrarie by reason of the obiect he worketh vpon yet issuing from the father of lights in whom is no shadow â—mes â—â—7 of chaunge of contrarietie The same Dauid being a kinde sheepheard to Israel himselfe yet taketh witnesse of the Psal 139. Lorde that his thoughts hate euill Do not I hate them that hate thee O Lord doe not I contend with them that rise vp against thee Moses was a verie meeke man and yet with the Idolatrie of his people he is so incensed that hee breakes the tables of the Couenant and then he crieth to execution Euery man slay his brother his companion his neighbour the fact performed Exod. 32. sayeth he You haue consecrated your handes this day to the Lord. So acceptable a sacrifice is the punishment of Gods enemies and euill doers Iob was an eye to the blinde and a foote to the Iob. 29. 15. lame and yet the same Iob maketh this tryumph of his earnest pursuit of the wicked I brake the chawes of the vngodly and pluckt the prey out of their teeth The Lordes champion Dauid intended a rough câ—re of intractable malefactors when he threatned them and armed himself after this maner The wicked shall be euerie one as thornes 2. Sam. 23. 6. 7. thrust away because they cannot be taken with handes but the man that shall touch them must be defensâ—d with iron Though the wicked bee vnrulie sharpe and daungerous to deale withall yet the Lord hath armed your hands graue fathers with iron gantlets with authoritie from heauen Commission from the Prince to gripe the proudest offender to strike the Lion and the Beare the oppressor extortioner the robber and bloud-shedder that the sheepe and and harmlesse people may bee rescued from the vngodly that are mightier then they It was 1. Sam. 15. vnseasonable pitie that Saul shewed in sparing Agag the enemie of God and Israel And Achab did not wisely in yeelding such fauour to Benhadad appoynted by the Lord to die although his seruants presented themselues with great humilitie in sackcloth and halters glosing vpon the rehearsall of his wordes thy brother Benhadad Saul had a sharpe rebuke for his vntimely pittie and Achab threatned that because he had let him go that was appoynted to die therefore thy life for his life thy people for his people said the Lord. Is it not needfull to shewe a deepe displeasure against all notorious offenders if the Magistrate becomes not onely answerable in his owne person for the wilfull escape of Gods knowne enemie but also the innocent people stand indicted and are to bee punished before the Lord and to pay their liues a raunsome for the wicked escaped with impunity and that but by one mans default S. Augustin shewing why the good and bad were both enwrapped togither within the compasse of the selfe same scourge by the furious Gothes yeeldeth this reason Iure amaram vitam sentiunt â— ciuitat Dei â— 1. cap. 9. worthily they feele the bitternesse of this life with the wicked quia peccantibus amari esse noluerunt because they were not bitter to them in their sinnes but ouer gentle hauing rather fellowship with the workes of darknesse then reprouing them And this was the cause that father Eli was plagued as well as his Sam. 2. sonnes for his indulgence and remisse correction of that whoredome and sacriledge which to the dishonour of God and scandall
of the people they committed For when sinne groweth stoute and loftie and punishmentes weake when the rodde of Scorpions is turned into feathers when priuate men reprooue not the vngodly ministers rebuke not Iudges and rulers hauing them offered punish not at the last all become guiltie all actors and consenters in sinne and all be punished with a grand execution of some famine pestilence sworde or such like calamitie I would to God in our peaceable estate there were no want of this holie indignation and religious fortitude in the pursuit of those manifolde sinnes which are the spottes of our peace and shadowes in the sunne-shine of the Gospel But set before your eyes religious audience our whole estate and coÌ„sider as I doubt not but you do ofteÌ„ the sores of our body politike and the breaches of our land from the top of the head to the soale of the foote and you shall behold many wounds and many soueraigne plaisters and yet very slow healing because there wanteth courage in the heart of the Phisitions to apply the one to the other Looke downe to the legges of our Common-wealth and remember that lately they were ready to rot with idlenes misery Those idle vagarants I meane who swarming like Caterpillers not long since and treading downe Prou. 13. 23. the fielde of the poore wherein is much fruit if it bee well ordered walking without checke or shame in theft drunkennesse and whoredome in prophanenesse of life and all vngodlinesse swearing and cursing lying and murthering begetting a monstrous ofspring the parents without wedlocke the children without baptisme are they not mightilye repressed by an easie medicine wiselie prouided by the superiour powers and yet but coldly applyed by the inferiour officers Who amongest vs remembring the grosse inconueniences of those idle backes and slowe bellyes so tolerated to wnader and increase but will detest that course of lyfe And yet there must bee a respectiue looke of loue to Gods câ—eatures and a commiseration of them for though they be lazie legges and yet are they our limmes and members and therefore to be supplied with worke and reliefe with direction and correction by those parts that carry the eyes and wisdome to gouerne and teach As hatred of their sinne is readie to whippe them so loue and compassion must be readie to helpe feede them They must eate so nature teacheth vs not the bread of idlenesse but their owne bread purchased by their labour so the Scripture informeth 2. Thes 3. 12. vs. A wife and auncient Counseller sometime of this Realme wittily rebuked the maners and orders of a straunge Countrie not much differing Sir Th. More Vtop from his owne but in the title for that they first made theeues and taught them to steale and after hanged them vp They made theeues saith he in that they suffered such a multitude of seruingmen to bee trained vp in idlenesse and pride which after being thrust out of seruice must needes be driuen to theeuerie for begging they scorned and to labour they had not learned in any honest vocation I will not say but men made seruice able are verie necessarie and stand before great men in good place But idlenesse permitted to a multitude must needs be the nurserie of beggers and where manie lustie open beggers remaine there sayth Plato be many priuie theeues and pickers As all other Plato de rep dial 8. Zepper countryes are noted for some peculiar vice which the people thereof are most addicted vnto so English men though they be ingeniosi yet are they desidiosi though ingenious Ascham yet idle it is our fault and therefore asketh great industrie of the gouernours before it can be throughly expulsed Neither is it to be forgotten that a renowmed King of this nation Edward the third of that name procured strangers from beyond the seas with great rewards Camden in Kent and priuiledges to come into this countrie and teach our people that trade of clothing which to the great benefite of this lande and employment of the poorer sort is yet in practise whence al our womeÌ„ are presupposed spinsters as the men of meane degree are intended laborers And sure a kingly practise is it to prouide worke for the lustie and strong as reliefe and hospitalitie for the sicke and the lame From the head there descende sinewes to the hands and inferiour members and from the highest in place must issue such good directions as may gouerne the whole bodie keepe it in frame The legges must not be cut off or Heb 12. 12 turned cleane out of the way but rather streight steppes are to be made to our feete and the halting legges to be healed and the feeble knees to be lifted vp If we ascend from the legges to the handes shall we not see a multitude of them defiled with bloodshed beside the manifold iniquities wherewith they are exercised Compt the woundes the murthers and the bloud that is shedde in euerye part of our lande note how it is couered vnder the wings of men that haue countenaunce how it is pleaded for with this allegation that life is to be fauoured euen in fauour of him that had no mercy in his rage and we may with good cause be afrayde least the Lord arraigne the whole land for bloud vnreuenged crying in his eares The life and bloud of the murtherer is owing to the Lord who putteth the sworde into the Gene. 9. 6. Magistrates hand to make payment and satisfaction for bloud wrongfully shedde there is no way to purge the land from bloud but to strike the offender that the righteous may reioyce Psal 58. 10. and wash his foote in the bloud of the wicked and make it a Caueat to keepe him from the like Looke vp towarde the heades and greater men of our Common-wealth If the want of discipline suffred the Grashoppers to catch a head which skip vpon the ground what will not the Caterpillers dare that sit aloft in the highest trees amongst much fruit clothed in gay colours despising the Magistrate and scorning the Minister There is indeed a common disease very dangerous in many of them that carrie something high sayles and thinke themselues to be mightie which is called Noli me tangere Touch me if thou dare As in physicke so in diuinitie it is thought to be incurable because the more it is handled dealt withall the more it swelleth and rageth with anger and fretfulnesse This disease raigneth amongst the vsurers and extortioners of our time that hate the good Micha 3. 23 and loue the euill and plucke off the skinnes from the people and the flesh from their bones that ioyne house to house and field to field till there Isai 5. 8. be no place but for themselues that depopulate whole townes and swallow vp the poore that Amos. 8. 4. the needie of the land may faile and yet breake through the statutes and lawes as through cobwebbes