like men perish but the word of God endureth for euer To be short let all that feare God obey this precept of his renounce the pursuite of their owne malice purge their hearts and cleanse their hands giue place to his ordinance reuerence his Ministers seeke lawfull remedies vpon necessitie but seeke not so reuenge in this world as though thou wouldest leaue nothing to be reuenged of God in another Despise not Gods vengeance here on earth neither faint nor be astonied though thy cause can not bee heard though thy right cannot be cleared appeale in prayers to the witnesse and Iudge of heauen he is higher than the highest euen that king of kings that God of Gods that Lord of lords whose great name is heere subscribed to the claime and promise of trueth vengeance is mine I will repay saith the Lord to whome being one in substance three in person the onely wise inuisible and eternall God be all honor power and dominion for euer and euer Amen FINIS THE SWORDE OF MAINTENANCE A Sermon preached before the Right Worshipfull the Iudges of Assise and gentlemen assembled at Hertford the 13. of Iuly 1599 for the execution of Iustice * ⎠* PERIIT ET INVENTA EST LONDON ⧠Printed by R. B. for Gregory Seaton 1600. The text Hate the euill and loue the good and establish Iudgement in the gate it may be Amos. 5. 15. that the Lord God of hostes will be mercifull vnto the remnant of Ioseph INeede not vse many circumstaÌ„ces Right worshipfull Fathers and brethren beloued in the Lord to moue this graue assembly to attention whose religious mindes are readily prepared I trust to receiue with meekenes the worde of God and therefore cannot but affourd mee beneuolent audience in the handling of the matter of this text being so consonant to your godly dispositions pertinent to the present occasion and set downe in compendious precepts so fit for your sharpe vnderstanding short allowance of time For what else is my text but a briefe issue of a long Processe betweene the Lord of hostes his people Who like a plaintiffe much agrieued Amos. 3. had often protested against the rebellions of Israell and made many proclamations as with sound of trumpet against their iniuries offered reproued their corruptions of Amos. 4. religion and their defaults of Iustice cut downe their mightie sinnes with mightie iudgements executions of famine sword pestilence thereby hauing wasted their multitude from thousands to hundreds from hundreds Am. 5. to tennes and yet now as a kinde father intending the correction and not the coÌ„fusion of his children hee offereth a capitulation of peace with these conditions If you will seeke the Lord and liue if you will seeke good and not euill chuse life and not death hate his enemies loue his friends establish his approued ordinance of iudgement abandon all places of idolatry surcease those loftie sinnes of oppression and iniustice so commonly practised in the gate then goe to the Lord will reason with you and come to a friendly parle for further reconciliation But before any peace can be concluded mercie expected punishment released or execution stayed you must condiscend to these Articles Hate the euill and loue the good and establish iudgement in the gate In these wordes we may generally note these two pointes First what conditions the Lord requireth Secondly what truce hee offereth The conditions concerne the affections and actions the affections are hatred and loue each of them being directed vnto his seuerall obiect hatred is let loose at euill loue is drawne and confined wholly to the good The action is mixt including many vertues excluding many viâ—es being an accomplishment of iustice and mercy and the establishment of iudgement whose fountaine is in the heart and priuate affections of men reformed but the streames do flowe runne downe in publike to the comfort of the good and terrour of the badde These are the Articles which the Lord doth propounde to the Israelites by his Prophet Amos and daily by vs his Ambassadors doth offer vnto you his people 2. Cor. 5 with desire that you would be reconciled vnto him and subscribe with heart and hand to the contents thereof Which being promised and performed beholde a gratious truce and couenant on Gods behalfe It may be the Lord of hostes will be mercifull to the remnant of Ioseph Let no man be discouraged at this phrase of speach as though Gods promises were like the doubtful Oracles of heathenish Idoles yea and nay it may be and it may not be for with the Lord there is assurance of mercie his wordes be yea and Amen Hath hee saide it and shall hee not doe it hath hee spoken and shall hee not accomplishe it The possibilities Numb 23. of men are full of hazard but the Lord is not a man that hee should lye or double or be preuented of his purpose Is there no doubt then in this speach None touching the absolute performance of the Lord but much difficultie in respect of flesh and bloud if men looke vpon their owne vnworthinesse vnconstant perseuerance and the lowe ebbe that the house of Ioseph and Gods people are sometimes driuen vnto Yet againe all is courage when we cast our eyes vpon the Lord of hosts who is strong to saue inclyning to mercy whose readinesse to helpe in extremitie appeared to Ioseph and was often shewed to his seed when they were but a remnant and reuersion and therefore may assuredly comfort all faithfull hearts that without all doubt hee will be mercifull vnto them if they keepe this couenant with the Lord and consent to hate the euill and loue the good and establish iudgement in the gate Thus much haue I spoken to declare vppon what ground our doctrine exhortations by Gods assistance shall be planted in what tearmes the estate of the Israelites â—hen stoode and what Articles were propounded for the redresse of their calamities in the vrging vnfolding whereof our greatest time shall be spent because we desire to apply the same approued remedy to our owne decayes waÌ„ts assuring our selues the Lord will not faile to be mercifull if we keepe touch and promise with him in such conditions as he requireth In one word therefore to winde vp the suÌ„me of all these conditions it is that which wee Knowledge 1 call sometimes conscience sometimes zeale not the common conscience of the world but that same which is first cuÌ„scientia ioyned with knowledge that it may haue an eye to discerne Couragâ— 2. good from euill Secondly that which is rooted and planted in the will and affections that it may haue an edge of hatred to threaten the euill and a backe of loue to defend the good Practise 3. Thirdly such a conscience here is required as hath not onely skill to discerne or will to desire but also a readie hand to practise not resting in contemplation but proceeding to such action
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
I protest with a moÌ„strous oath that I meane no harme it is not for reuenge or anger but custom I am friends with God and all the world And thus hee would iustifie the tree when the fruits be wicked He sweares his yea and his nay backward and forward hee salutes his friends and seasons his ieasts with cursing banning and shall we beleeue that he feares God when he teares God on this maner Shall wee thinke him so good a fellow as he makes himselfe Salomon saith the fauours of the wicked be crueltie Prou. 12. 10 14. 9. his courtesies be cursings his salutations vengeance and mischiefe Are not these such fooles as make but a sport of sinne Are not these such deceitfull men as feigne themselues mad and cast firebrands at their friends and then say Am Prou. 26. 18 I not in sport It is the propertie of some dogs to barke not so much for curstnesse as for custome Petrarch saith one and yet it is but a currish qualitie at the best and surely hee that hath such a continual issue and canker in his mouth of rotten words and bitter streames must needs haue a sinke of corruption in the heart and whatsoeuer small reconing hee maketh of cursing and blasphemie yet hee that sweareth often must needes bee like a seruant often beaten and Ecclus. 23. 10. 11. bunched which can not be without some scarre saith the wise man and if he knowledge not his sinne he maketh a double offense for the righteous Lord that wil demaund an account of euery Matth. 12. 36. idle worde will not hold him guiltlesse vndoubtedly that with monstrous oathes taketh his name in vaine howsoeuer the iudgements of the Lord are not regarded by the wicked It is a question moued and answered by that learned father Basil whether he that vseth audacious speech and rash termes and yet vpon admonitioÌ„ for the same maketh answere Nihil habeo mali in corde I haue no euil in my heart Quest 28. â—iffus expl be to be credited in this case or no His answere is that it fareth with a sicke soule as with a sicke body The diseases of the body appeare not to euery one no not to the Patient himselfe when he is in his sharpest fittes yet when he rageth speaketh absurdly and idly though he saith hee is not sicke no man of meane experience will beleeue him but rather pittie his case being the more neere daunger by how much hee seemes the farther from feeling and sense of his griefe In which case an expert physicion acquainted with the rules and signes of his art is able to discerne the secret disease and the daunger thereof and better enforme the Patient of his estate theÌ„ the standers by or the patieÌ„t afflicted himselfe So is it with a soule-sicke wretch that nether feels his corruptioÌ„ nor knows the depth of his deadly wouÌ„d For if he rage and belch out vnsauorie rotten words cursings blasphemies though he say his hart is sound and cleane shall wee beleeue him Nay rather let vs giue credit to the Lord which as a most approued Physicion hath set downe this Aphorisme as an infallible rule Malus homo c. An euill man out of the euill treasure of his hart bringeth forth euill Luke 6. 45. For of the aboundance of the heart the mouth speaketh And howsoeuer mans conscience think it selfe cleare or his mouth protesteth of his innocencie yet God is greater then his conscience and will waken his sleepie soule at the last by the scourge of the same conscience but in the meane while wee are to know the tree by the fruict and the fountaine by the water assuring our selues that where smoke and vapoures are there is some fire and where maleuolent speaches breake forth there is a malignant humour that sets them a float The offense of an euill tongue increaseth by circumstances of the person that is assaulted by the ryot of the same The highest degree is to set the mouth against heauen as Rabsache Isa 36. and Iulian the Apostate did the next is to curse Eccles 10. 20. Exod. 22. 28. the King or speake euill of the ruler of the people to rayle at Authoritie and then follow such as vnnaturally curse father or mother or curse Leuit. 20. 9. their children as Michahs mother cursed hir son Iudges 17. 2. Leuit. 19. 14. and such as vncharitably curse the deafe which cannot heare or foolishly curse themselues and sweare as Peter did to get credit amongst a Mark 14. 71. cursed company that vsed belike that fashion in their affirmations As in all these the impatiencie or corruption of a wicked hart is discouered so also doth it shew it selfe in the rage and crueltie of a man against the verie dumbe cattell the power of whose life and death is in his handes Balaam â—um 22. 29. may discouer his wicked heart when he exceedeth in wrath against his asse and smiteth him with a staffe and wisheth a sword in his hand like a ruffian to kill him for a good man is mercifull to his Prou. 12. 10. cattell saith Salomon and the beast that hee may kill vpon an occasion hee will not curse in his anger for polluting his mouth or inuring his tongue to a wicked custome for euill speach corrupteth good maners Nay Michael giueth vs an example that we are not to blame no not the diuell himselfe with cursed speach but to Iude. 1. 9. giue place to the Lord that shall rebuke him And therefore they that defie him and curse him with outragious tearmes rather serue him and please him then offend him for saith the wise man When the vngodly man curseth Satan Ecclus. 21. 27. be curseth his owne soule But of all other no cursed speakers are so daungerous in our estate and neede so much to be curbed as those monsters which Saint Peter 2. Pet. 2. shadoweth out in their colours that walke after the flesh in the lust of vncleannesse despising gouernment being presumptuous and standing in their owne conceipt and not fearing to speake euill of those that are in dignitie Be there not many of that vipers brood cockered vnder the Popes wings that hisse like serpeÌ„ts at their dearest mother and curse like Shimei casting out rayling bookes like stones to hitte the Anoyncted of the Lord But they fall like stones tossed into the ayre vpon their owne heades Amongst our selues at home who is hee almost that dares not reuile those that are of greatest vertue best desert highest authoritie if they perceyue not such to fauour their dissolute behauiour But when the Diuell and drinke meete togither as they doe in many of our licentious people now a dayes then is euerie sober man a noted enemie euerie Magistrate that keepeth peace or good order a professed foe The Drunkardes will Psal 69. 12. not sticke to make songes of Dauid nor speake euill of the Gouernours and
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
which hamper the Flies but yeeld place of euasion to the Bees And are not many of the greater sort farre gone with this disease that will be blasphemers in their speach as with authoritie Their tongues be their owne and who shall controll Are Psal 12. not Lawes and Church and seruice of God holinesse and obseruation of the Sabbaoth accompted exercises for meane men Great men may doe what they lust Hard is the fire to be quenched that hath taken the top of the house and how hard a thing is it for wealthie men to reforme a vice Who dare rebuke or reproue Herode though he liue in incest and horrible Marke 6. adultery If Iohn Baptist shal discharge his duty by one meanes or other at one time or another it will hazard his life Iudgements of the Magistrate and reproofes of the Prophet are not to come neere Bethel and the Courtes of the Amos. 7. 13. mightie as many suppose yet must not wee cease to warne and exhort and threaten sometimes but you right worshipfull who represent the Maiestie of almightie God and carry the authoritie of a godlie Prince must especially declare by the couragious execution of good lawes how little you regarde the high lookes of the proud and how much you hate iniquitie and loue iudgement mercie and fidelitie You haue a Sworde of maintenance put into your handes long enough to reach the most offences both of high low although in those sinnes of blasphemie and adulterie it seemes to be too short But though the swearer and adulterer stand not in your Kalender condemned to die yet the Lord sayth of the one He will not holde him guiltlesse that taketh his name in vaine the other hee seemes to reserue to his sharper iudgement because he is here ouerslipt for whoremongers and adulterers God will Heb. 13. 4. iudge sayth the Apostle And yet as a prince sitting in iudgement chaseth away all euil with his eyes so with your lookes and wordes of detestation comptroll checke these faultes at least that your zeale and hatred against al such euils may appeare Thus haue we sharpned this holy hatred and brought it to the establishment of iustice in the gate which notwithstanding is not contrarie to loue but rather a braunch of that roote For as the Lordes chasticements are the tokens of his loue so are mens punishments the fruits of mercie and compassion The good sheepheard is cruell to the woolfe for the lambes safetie and a good magistrate rigorous to the wicked for safegard of the meeke There is Miscricordia puniens and Crudelit as parcens Pittie punishing and crueltie sparing sayâ—h that pitifull father Austen that yet ouermuch contendeth August ad Macedon with the Magistrates of his time for the pardon of malefactors penitent But as the corrupt time and maners require a concitation of anger against iniquitie so alwayes be it prouided that hatred and loue iudgement and mercie be knit togither in one linke and sit both togither as Iudges ioyned in one commission All lawes are not to bee written in bloud nor euerie offender punished alike when necessarie circumstances alter the case They are cruell Surgeons that haue no other meanes of cure but incision burning and launcing for euerie sore There shall be iudgement mercilesse to him that sheweth no mercie Iames. 2. 13. sayth Iames and the wise man giueth this caueat Eccles. 7. 18. Be not iust ouermuch Equitie and not extremitie is to be practised Be angry saith the Ephe. 4. 26. Apostle and sinne not giuing the spurre to the affections and yet adding a bridle withall to keepe moderation And euen when sinne detected and discouered doth enforce the Iudge to execution then must he remember that as he is a Iudge for God so is he a man agaynst man Te habes ante te sayeth Austen Thou hast a patterne of thy selfe before thy selfe I can bring no better example of Iudges charitablie affected in this poynt then your selues Right worshipfull amongest whome wee maye heare the Iudge himselfe giuing sentence of death to the bodye with such exhortations and comforts that may giue hope of life to the soule not vnlike the skilfull Physitions Plutarch herein which applie gentle and pleasaunt fomentations to the member that by theyr cutting and launcing is in paine There are two names sayeth Austen Homo peccator The man and the offender quòd peccator est corripe correct the offender quòd homo est miserere but pittie the man In this respect the mariners that were appoynted to proceede to the execution of Ionas found Ionas 1. guiltie by lotte were much to be commended for their obedience to GOD and compassion to the partie condemned For when they are about to cast him into the sea they breake out into this affectionate prayer O Lorde lay not vpon vs innocent bloud for thou hast done as pleased thee which prayer so well tempered with iustice and mercie may well beseeme all men in authoritie when they sit vpon life and death and the search or punishment of transgressions If we shall enter into a more strict examination of these three wordes Establish iudgement in the gate wee shall finde three things in them First that there bee a settled habite in the distributers of iudgement it must bee established Secondly that it bee generallye administred without respect of persons Iudgement is a common good Thirdly that the course of the same be practised in a publike place of free resort In the gate It is not onelye some single action which the Lorde vrgeth but a continuall exercise and practise of iudgement It is not enough to doe some things iustlie at some times and vpon some occasions but the streames of iustice must continuallie flowe as from the fountaine heade of a sounde conscience It is reported of Cambyses a most wicked King that hee performed one poynt of iustice vpon a corrupt Iudge but one swallow makes no sommer That vngodly Iudge in the Gospel did once right for a widow that ouercame his accustomed delayes with her importunate outcries Luke 18. the diuell himselfe they say is good to some bodie although it be against his will and disposition And did not Pilate extende some poynts of iustice towards our Sauiour Christ Matth. 27. 24. arraigned before him Did he not pronounce him to be a iust man did he not protest for his innocencie that he found no fault in him And John 19. 4. yet behold against his speach and conscience he deliuereth him to be put to death and sheweth himselfe to haue had some shadowes but no stabilitie of truth or iustice in him A Magistrate that hath neither knowledge nor conscience and accordingly dooth not practise himselfe in the course of iudgement seemeth to be naked in the gate although hee be clothed in scarlet therefore he must suite himselfe and adorne his place and person with equitie and diligence as Iob speaketh of himselfe I
his conscience And from this ground of Gods fauour and loue he rayseth an argument of charitie and kindenesse to other wherefore Coloss 3. saith Saint Coloss 3. 12. Paul As the elect of God holie and beloued put on the bowels of mercie kindenesse humblenesse of minde meekenesse long suffering forbearing one another and forgiuing one another as Christ forgaue you euen so doe yee For it is an Article of Couenant beetweene God and our selues rehearsed in our prayers and parle with the Lord that as wee are forgiuen our offeâ—ses so should wee forgiue If wee breake couenant and forgiue not others how can wee demaund performance at his hands and not rather looke for such measure as wee mete to others When our Master remitteth ten thousand talents if wee bee straight laced and will not forgiue a trifle Math. 18. of some hundred pence it is a token that our finall quietus est is not signed by the Lord but that hee will call vs backe to an after reconing to pay the vtmost farthing or indeede lye by it for euer Dearely beloued sayth Paul as of God so beloued for his sake of my selfe I loue you and yet may not flatter you What will many of our paynted Christians say to this Surely hee is not my friend hee loues mee not that would aduise mee to suffer this disgrace or put vp this iniurie It is against my honour my worship say the greatest against my profit credit say the meaner sort nay it is against my conscience say many to endure these wrongs when alas it is lust and concupiscence Iam 4. 1 not conscience that fighteth in their members and breedeth this disquiet Are wee then beloued of the Lord and of those that are his deare children though wee be maligned and hated and oppressed of others O let vs keepe this hauen of refuge and succour open that when the world is a sea of troubles raging against vs wee may shoot our selues into the same and giue backe into the comfortable armes of his loue Let vs rather loose our longing desire of reuenge then the fauour of that Lord by whom we are so dearely beloued Thus doth the Apostle sweeten his Prou. 27. 6. sharpe message like a louer giuing a faythfull wound for health and not for hurt in a tender regarde to preserue his clients like a good counsaylour in the euerlasting possession of their soules by patience As Paul so I would all Ambassadours of heauenly peace would keepe this note of loue that one string souÌ„ding right might serue to set all the other in tune And thus much for this sweet title Dearely beloued which I desire of the Lord may make such melody in your hearts at this present time that all desire of reuenge and bitter passions of the minde asswaged you may be transformed into such sincere keepers counsaylours and seekers of peace that this title may remaine for euer verified in your soules Dearely beloued Now foloweth the restraint Auenge not your â— The restraint selues Reuenge is a rash proceeding to the punishment of iniuries receaued without law without order without authoritie In euery priuate Of reuenge by heart tongue and hand man there be three instruments readie to further this reuenge the heart the tongue the hand First is the heart prohibited from all purpose and deuise or desire of vengeaunce 1. The heart For in the heart is the bottome and coare of this disease There lurkes a roote of bitternesse which if it be not stocked vp will spring vp and defile both mouth and manners Concupiscence is the mother of many wicked impes fathered by the diuell and conceiued in the wombe of the heart which must be strangled in the byrth or else like the vipers broode they destroy the wombe and mischiefe many others From the heart come Math. 15. 19. euill thoughts murthers false testimonies slaunders said he that knew the heart But me thinkes I heare some whisper that thought is free It is free indeede but how free from the detection or punishment of man but the Lord which made the frame of the heart and searcheth the thoughts is a Iudge standing before the doore therof to condemne those that doe but Iam. 5. 9. grudge against their bretheren saith saint Iames. Hell and destruction are before the Lord how Prou. 15. 11. much more the hearts of the sonnes of men The sinne of the diuell was but an exaltation of the heart A wicked heart is an abhomination to the Lord although it want meanes either of strength to giue correspondencie to the will or audacitie to vtter the poyson and spight in tearmes for intention is action and hating is 1. Iohn 3. 15. killing before almightie God the Iudge of all secrets The situation of Iericho was pleasaunt but the water was naught and the ground venemous and barren till Elisha the Prophet by an â— King 2. 19. infusion of Salt cast into the spring of the waters cured those infectious qualities and so beloued is the estate of a professed Christian pleasaunt to behold with many seeming commodities which if the waters of the heart be bitter and infectious with the inueterate leauen of malice are all dashed and made matters of daunger and death rather then meanes of comfort and life The word of God is the salt which must be cast into the Fountaine head of the hart which beeing healed redresseth all daungers and inconueniences and this is that word and that salt wherewith wee desire to season and sucke out all corrupt humors from the bottome of your hearts Auenge not your selues dearely beloued Diuerse be the reasons that backe this prohibition Reasons against a Reuenging hart and may make it of force to withdraw vs froÌ„ this priuate priuie rancour of the minde though commonly the affections incensed haue no eares But see beloued before the Cocatrice egges bee hatched and they breake Isai 59. 5. out into a serpent what trauaile and payne there is in the conception breeding of mischiefe nourishing of a reuenging thought What disease can so disfigure the bodie and consume it what losse can so take away the Reuenge oâ— hart coÌ„sumes body goods and soule benefit of Riches or honour or what canker can so infect and poyson the soule as an enuious thirst of vengeaunce and a desire to cry quittance with our enimies Hee that carrieth 1. The bodie the fire of malice in his bosom first burnes himselfe pyneth and scorcheth his braynes dryeth the marrow of his boanes drinketh vp his owne bloud bewrayeth his worme-eaten conscience with the malicious sparkles of an euil eye For as Wisdome maketh the face to shine Prou. 15. 13. Prou. 14. 30. and a ioyful hart maketh a cheerfull countenance as a sound minde is the life of the flesh and restoratiue to the boanes so doth malice put the face Genes 4. 5. out of fauour maketh Caine walke with
hanging lookes consumeth the eyes in the holes hasteneth Zechar. 14. death to the body filles the boanes with corruption The spirit of a man sayth Salomon sustayneth Prou. 18. 14. his infirmitie but a wounded spirit who can bearâ— it Anger resteth in the bosome of fooles and yet Eccles 7. 11 lyke a restlesse beast it teareth the soule of him that keepeth it It swelleth like poyson maketh Iob. 18 4. grin and gnash the teeth like a dogge for so it is said of Stephens enemies Their hearts burst for spight and they gnashed at him with Acts 7. 54. their teeth they shew the tricks of hell and the propertie of the diuell in this life for Diaboli propria est inuidia saith Basil Enuie of all other Basil de Inui sinnes is the diuels peculiar brand wherewith he is marked Doe but take a view of the enuious creature marke his ioy and laughter it is but to see others weepe and wring by this hastening vengeance vpon himselfe from the Lord which causeth malicious men to bee caught in their owne snares Therefore sayth Salomon be not glad when thine enimie falleth Prou. 24. let not thine heart reioyce when he stumbleth least the Lord see it and hee be displeased and turne his wrath from him to thee So great an enimie is the enuious man to himselfe that he deriues the plagues of others vpon his owne body and soule Whereof Iob desireth to cleare himselfe Iob. 31. 29. protesting that hee reioyced not at the destruction of him that hated him nor was mooued to ioy when euill came vpon him As for the sorrow and deadly vexation of the minde which this desire of reuenge and hatred effecteth 2. The vse of goods honor abridged by reuenge of heart Esthâ—r 5. 11. as it tormenteth the bodie so it depriueth the rich of his ease and the most honorable of his contentment his owne abundance cannot pleasure him nor his purple garments heale him When Haman hath reconed vp all the glorie of his riches the multitude of his children all his promotions wherwith the king had honored him the fauour and banquet wherewith the Queene had graced him what is all this to cheere him vp that hath a clog in his heart which driues him to confesse that all this is nothing so long as hee sees Mordechat the Iew sitting at the Kinges gate so that Haman cannot goe ioyfully to the banquet except he be the hangman of his enimie for default of a little curtesie towards him But if this venime were but only daungerous to the body or only such as wrought a discontentment toward 3. Reuenge iâ— heart an enimie to thâ— soule riches honor and things externall it might seeme tolerable but it poisoneth also the soule infecteth religion intercepteth prayers depriueth vs of the sight and presence of the Lord. 1. Pet 2. 11. All fleshly lustes sayth Peter first fight against the soule of our selues and that before they harme the body of others for hee that beareth fire in his bosome first burnes himselfe before hee endaunger his neighbours Admit thou knowest the truth canst teach others frequent sermons professe well speake fauourably and Godly yet if thou concealest a spightfull heart vnder this maske of religion thou art but as a potsheard ouerlaide with siluer Prou. 26. 23. drosse a guilded scpulchre and all thy professioÌ„ is but a lye not able to affourd any comfort of conscience to thyne owne soule and therefore froÌ„ such hipocrites S. Iames pulleth of the vizard and sheweth them their owne estate If you haue bitter enuying and strife in your Iam. 3. 14. harts reioyce not neither bee lyers against the truth How can that minde which is stuffed with superfluitie of malice heare with profit that word which is sincere milke to bee receiued with meekenesse as of new borne babes Againe what prayers can issue from a bitter fountaine What desire or delyght can the malicious heart haue to present it selfe before the Maiestie of him that esteemeth of hatred as manslaughter How darest thou offer those sighes and groanes to the Lord that breake froÌ„ a forge of reuenge With what confidence canst thou lift vp those hands to God for mercie that are readie to be lifted vp against thy brother in cruelty seeing the Lord will haue pure hands lifted vp without wrath or doubting Timoth. 2. 8. Math. 5. Blessed are the pure in hart for they shall see God saith our sauiour their soule is a glasse of Gods cheerefull face but hee that hateth his 1. Iohn 2. 11. brother is in darknesse A turbulent spirit and a spightfull heart is like a troubled water wher there appeares no reflection of any comfortable countenance but dregges terrour darknesse the shadow of death and crueltie being the Image of the diuell himselfe For ther is no such harbour for him to lurke and fortifie himselfe in as that heart which is swept with anger Luke 11. 21. 25. and garnished with wrath vpon whose rage the sunne hath often set therefore sayth S. Paul to the Ephes Let not the sunne goe downe vpon Ephse 4. â—6 your wrath giue no place to the dwell Who if he get in league with the corrupted will he imployeth not onely the heart but the tongue not onely the tongue but the eyes also in witchcraft Basil and vilanie being his worke commonly vpon a profound malice and an inueterate desire of reuenge Seeing then the very thoughts of reuenge are iudged and condemned of the Lord seing they are the roote of all mischiefes the tormenters of the body the disfigurers of the face the depriuers of rest in the middest of riches honour the slaughterers of the soule the empeachment of religion preiudiciall to the hearing and hinderers of prayers the eclipse of the eye of our soule that it cannot see God nor be seene in peace of him and the very harbengers of the diuell let vs that haue thought wickedly as who can say his heart is cleane Prou. 20. 9. lay our hands vpon our hearts and yeeld our selues to the vertue of this prohibition Auenge not your selues As vpon the heart so the holie ghost commaundeth vs to lay our hands vpon the mouth to stay the tongue and surcease all practise of 2. The tongâ— stayed from reuenge reuenge by any outward meanes that if wee cannot rule our affections for loue of him that seeketh to bridle them yet wee may tame our our tongue and represse our actions for feare of the magistrate that is the minister of God to take Rom. 13. vengeaunce of all cursed speakers and wicked dooers Two sorts of people are concluded and shut vp within this restraint One sort are like Lions either roaring in high thundring words or ramping in cruel maner vpon their pray The other like Foxes close and subtill but greedie notwithstanding One trusteth to his force the other to his fraude one taketh his