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
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
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
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
as the place and vocation of euery man exhorteth him vnto for the maintenance of iudgement in the gate These three properties of a good conscience called by the Lord in this text and aspired vnto by all that feare God or loue the good estate of their country amongst this graue assembly occasion mee to speake somewhat of eyther and first of knowledge Knowledge is the guide and light of a good 1. Knowledgâ— conscience A fit Intelligencer for the will and affections for it aduiseth what is euill and to be eschewed what is good and to be embraced Without this direction hatred like a blinde archer shootes beside the marke and may kill a man in steade of a beast And loue cherisheth often a snake in the bosome in steade of a friende As the eye discernes betweene light and darkenesse so the vnderstanding tryeth out the difference betweene good and euill Therefore seeke good and not euill sayd the Prophet in the former verse No man can seeke well without light nor finde the good except hee can distinguish it from the badde and trying all hold that which is the best Many are the difficulties that hinder vs from the discouery of euill and the recouery of the good and yet great is the daunger if wee mistake the one for the other The difficulties appeare if wee consider first Difficult the blindnesse of our owne heart except it be renewed and supplyed with a light from heauen Secondly if wee beholde the readinesse of euill being present with vs at euery turne compassing vs about pressing vs downe Satan as a prince in the ayre tempting vs a worlde of sinne about vs a bodie of sinne within vs. Besides this the custome of sinne hath made vertue so vnpleasant and straunge the euil so sweete familiar that it seemeth death to be rowzed out of the myre wherein wee haue long wallowed in ease and securitie And further iniquitie is very strong being in this world as in her owne country and proper element where vertue is but a straunger alwaies flying vpward and therefore not followed with halfe so many schollers as iniquitie that pulles downe the hill to the broad gates of hell and destruction Lastly euill is mingled with the good as drosse with the siluer that it asketh much tryall and a cunning spirit to extract the one from the other In regarde of which difficulties hindering our choyce in the good and presenting to the lust of our eyes varietie and chaunge of euill in goodly shapes of apparant good it behoueth vs to haue a sounde vnderstanding for our guide but especially because the error of our choyce is the danger both of soule Daunger and bodie The fruite of the forbidden tree was pleasaunt to beholde and good to eate but it was bitternesse and death at the last For euill is of two sortes the seede and the fruit the seede is sinne and the fruite is punishment the one is a sweete baite the other a deadely hooke it goes downe pleasantly like wine but it stingeth in the end like a Scorpion Prou. 23. 31. And yet there is a league betwene iniquitie and our affections as there was betweene Iezabel and her chamberlaines As Iesabel pearching aloft painted her face and coÌ„mauÌ„ded 2 King 9. 30. her Eunuches attending vpon her til Iehu sent with reuenge froÌ„ God began to cry who is on my side who So doth iniquitie possesse the highest chamber of our heart and paints herselfe in fresh coloures raigning ouer our affections as slaues till vengeance hunt after her steppes and the messengers of God giue warning to the affections to cast downe their cursed mistresse and renounce that sinne which they haue serued least the fall of her drâ—we all her Eunuches and partakers to confusion The heathens themselues alwaies taught obedience of the will to the wit of the affections to reason which had beene well if the light of reason had not beene extinguished in heauenly things and so fowly blemished in naturall But the naturall mans reason perceiuing not the things of God his wisdome being folishnesse 1. Cor. 3. his light darkenesse made the conscience corrupt and vaine in the trewe and particular discourse of good and euill Many say who will shewe vs any good saide Dauid of the common Psal 4. 6. sort but he must haue a new spirit and a perfect vnderstanding that with Dauid can lift his eyes to heauen and cry Lord lift thou vp the light of thy couÌ„tenance acknowledging al our felicity to depeÌ„d vpoÌ„ the fauour of the Lord. In matters of coÌ„mon honesty humanitie ciuilitie of manners the heathens were a lawe to themselues and shall be a shame and condemnation Rom. 2. to vs in that with so small a glimse of naturall light they practised many thinges commendable made many wholsome lawes excelled in many outward censures and actions of indgement But wee hauing the word Psal 19. of the Lord conuerting the soule giuing wisdome to the simple and light to the eyes hauing the lawe of God I say to examine what is good and what euill being the onely touchstone of trueth and falsehoode the rule that sheweth as wel the crooked as the straight If wee loue darkenesse rather than light if wee faile in seeking and setting vp the kingdome of God or the righteousnesse thereof in our life and practise there remaineth vnto vs no colour of excuse nor cloke of defence For vnto euery one of vs in our seuerall charge may that protestation of Micah be vrged Hee hath shewed thee O man what is good and what the Lord requireth Micah 6. 8. of thee surely to doe iustly and to loue mercy and to humble thy selfe and to walke with thy God And this is that knowledge of good euill deriued out of Gods holy and acceptable will and word which like a cunning rider turneth and directeth our affections being of themselues like horse and mule that haue no vnderstanding But as the Lord instructeth Psal 2. all Rulers to be wise and learned so in another place he will haue them in the feare of God to Exod. 18. 21. be men of courage also For courage is the feruencie Courage and concitation of the minde placed here in these two affections hatred and loue which are profitable to the furtherance of vertue and taking downe of vice so as they stand in awe of reason as a souldier of his captaine by whose commaunde hee takes vp and layes downe both his courage and Basi coÌ„â— Jrasc weapons Wherefore these affections are not onely to be allayed and cooled in man as some Philosophers affirme but sometimes Peripatet also to bee kindled and stirred vp that as the iron is steeled and hardned with the fire Bas so mans heart with concitation of the spirites against the right obiect may haue a tincture of greater courage and fortitude against GODS enemies Neither is this agreeable to the
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
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
with custome of sinne and iniustice It is not enough then to washe our handes from taking rewardes against the innocent but hee must not sell right nor make marchandize of equitie Hee that playeth a marchaunt of iustice executeth iustice but vniustly saith Philo de magiâ—strat delig Philo he selleth that for a reward that he should afford gratiâ— rem natura pulchram deformem efficit he blemisheth a thing that is naturally beautifull he hurteth the partie whom hee should helpe taketh from him that hath the wrong alreadie and getteth a bad custome that his hands and heart will linger after giftes more then attend to doe right For giftes be Augustine as birdlime they intangle the winges make that the receiuer is not his owne man but standeth in awe of the giuer The Lord knoweth what metall a man is made of and therfore to keepe his conscience sound and vncrackt to keepe the ballance of iustice vpright without leaning and tilting to the heauiest end he wil haue no such tentatioÌ„s of iniusrice admitted Salomon knew the force of a reward when he likeneth it to a pleasaÌ„t stone that Prou. 17. 8. prospereth which way soeuer it is turned as though he ment it to be the Philosophers stone so much in request so straÌ„ge in effects And indeede it makes court for a man in this world bringeth Prouerb 18. 16. Prouerb 29. 4. him beforegreat meÌ„ but yet by iudgemeÌ„t is a couÌ„try maintained a man receiuing gifts destroyeth it The Thebans were heathens and yet perceiuing Plutar. in Isid the inconueniences of receiuing rewards painted their Iudges without hands to signifie that they should be no receiuers an easie matter if Iudges were but images but the Lord preferres Exod. 18. 21. to his seates of Iudgement such as hate couetousnesse because they should neither haue greedy haÌ„ds nor rauenous harts after the prey though for the pursuite of euil cherishing the good they should be wel prouided of theÌ„ both But gifts do not only consist in taking with the haÌ„ds of the rich for he that respecteth persons Prou. 28. 21. will do wrong for a morsell of bread for handfuls of barlie sell the righteous for shooes nay for lesse than this for some popular praise for the breath of mens mouths to get some fauour of the poore as well as of the rich Felix a corrupt Iudge fisheth after money to be giuen him by Paul for his deliuerance therfore sendeth for him coÌ„muneth with him often when he sees no money come though hee perceiueth his innocency yet he leaueth him Act. 24. 27. bound to make some aduantage by him if not by money yet to get a poore fauour at the Iewes haÌ„d at the least The desire of praise doth much but the hope of gaine and a gift in the bosome blindeth the eyes charmeth the tongue rauisheth the affections seareth vp the conscience turneth all things vp side downe altereth the case maketh that which is right to day wroÌ„g to morrow Many in this asseÌ„bly hauered of that famous Orator Demost hones of that trip hee was takeÌ„ in to his perpetual shame for the first day he dealt most vehemeÌ„tly against the Milesian Ambassadors the second day he appears again but in another likenes his neck is wrapped and Plutarch his cheeks muffled as one that would shewe an excuse before hand of his silence by reason of his disease which he would haue supposed to be Angina the quinzie or the mumps the people perceiuing his swelling silence to be but the blowes of a secret bribe termed his griefe to be ArgeÌ„tangina as a maÌ„ should say not the quinzy but the coyn-sec siluer muÌ„ps I trust this disease be not amongst our Orators amoÌ„gst the better sort I know it is detested yet some we hear suspected of some such sodaine crampe in their tongues by reason that they haue failed their clyent at his greatest need in preseÌ„ce or speach vnder some pretence or other take heede for there is no greater wouÌ„d to publike iustice priuate conscience or credit then to play vpon both hands and betray the trust of him that dependeth vpon your patronage But is it not lawfull for Lawiers or learned Counsailors to receiue fees I come not to marre the market nor to take away the hire of the labourer they may receiue their fees if they giue their counsell although not on both sides Saint Austen doth rule this case teacheth who should be receiuers in the courts of iustice and who not A Iudge must not sell no not Iustum iudicium iust iudgement nor a Ad Macâ—don witnesse verum testimonium no not true witnesse much lesse falshood For the Iudge is to hold the ballance equally betweene both parties and therefore must not be swayed with gifts the witnesse must speake the trueth indifferently But for the honorable Iudges there must be pensions of honor estate and authoritie assigned by the Prince or els in common not depending on the suiters Nehemiah had prepared for him daily an oxe and sixe chosen Nehemiah 5. 18. sheepe birds and wine in abundance although in the distresse of the people he required not the breade of the gouernour nor such large allowance But for an aduocate it is lawfull saith Austen to prise his paines and for a counsellor to take reward for his learned counsell of the suiter which retaineth him the weight of whose cause he must vrge to the vttermost of his knowledge as being an eye to his clyent that can not wel discerne his owne right and a mouth for the dumbe that cannot open his mouth in the gate And yet such counsell must he giue as tendeth not to the stopping of the course of Iustice with crooked shifts and delayes but his counsell and pleading as you can tell best your selues must be rather to giue light out of darknesse then to cast smoake cloude ouer the light rather to vnfolde then obscure the matter entering rather a conference theÌ„ a conflict that as two stones strooke together the fire flyes out so the wise and learned Counsellors arguing the case the trueth may appeare the Iurie may vnderstand the Iudge proceed to sentence Iudgement may be exalted in the gate As all good ordinances and benefits of the Lord may be abused by the corruption of men so may our peace and place of iudgement be defaced either by officers or suitors By officers from the highest to the lowest if there be not a hatred of sinne and loue of vertue fixed in the conscience when officers will suffer corruption and suiters offer corruption what wickednesse is not then bredde betweene them When Dauid began to sing mercy and iudgement he first cleansed his house â—sal 101. vowed to walke vprightly himselfe and to cashire out of his family the slanderer the proud the deceiptfull person the lyer and all that ranke and then he proceedeth and