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
oatmeale in a morter with a Prouerb 17. 2â— pestell yet will not their folishnes leaue them And euen by these meanes is the course of iudgement hindered in the gate After these follow the witnesses which speake indeed before them for witnesse must go before verdict These of all other must be vpright and indifferent speake the trueth sincerely Therfore the Lord by prohibiting men from bearing false witnesse set down that very phrase in his speach as being the highest offence that by the tongue might be committed against our neighbour These must know that they speake before God for they informe assist with their euidence ne quid Iudex quia inspector cordis non Augustine est IudicaÌ„do erret least the Iudge being no sercher of the hart should erre in IudgemeÌ„t These being guides to others in the finding out of the trueth if they shal faile may misselead Iudges Iurie counsel right al. Of al that resort to the place of Iustice none doth so prophane coÌ„temptuously abuse the ordinance of God as a false witnes Salomon saith he mocketh at iudgement Prou. 1â— â—8 swalloweth iniquitie He laugheth in his sleeue to see that he can delude so many graue wise and learned men assembled I greatly feare that iudgement after this sort by such kinde of people is made but a mockery in our daies For what say some being defendaÌ„ts amongst vs If it stand vpon the proofe of mine aduersarie I am gone entending that a man of a large conscience may haue proofe and witnesse for any thing There were a kind of heretikes called Priscillianistes which gaue these precepts Iura periura c. sweare and forsweare but it was to auoide persecution to couer their owne filthie absurdities Certaine heathens vsed to sweare as they saide with their tongue but not with their heart but others that knewe not God yet condemned this prophane excuse and cloke of periurie What shall I call our false swearers that for a friend or a master or a peece of money preuailing more then friend and master or GOD himselfe with them will not refuse to iustifie any thing vpon their oath These Libertines of our age worse than heretikes more wicked than the reffuse of the heathens dare in the presence of God before the seate of iudgement hauing their diuelish falsehood coÌ„tradicted by a coÌ„trarie oath many times their coÌ„scieÌ„ces gal led with euidence of the trueth it selfe terrified by the warnings of the zealous Iudge yet set abroach a false and forged testimonie to the ouerthrowing of al iust proceeding in the course of iudgement I know these fellowes are of great antiquitie though neuer growne so shamelesse as now Moses prouided legem talionis for them that should beare false witnesse The Iudges sayth he shall make diligent inquisition Deut. 19. and if a false witnesse be found it shall be done to him as he thought to doe to his brother an eye for an eye a tooth for a tooth As that decree by Moses against false witnesses argueth that in his time such vngodlinesse was feared so the plot of Iesabell that writing to the Iudges coÌ„maÌ„ded them to set vp two wicked men sonnes of Belial or vnthrifts as some translation hath suborned witnesses agaynst the life of innocent Naboth manifestly sheweth that this abuse was both knowne and practised by the higher powers who should rather haue sought out and punished such desperate vnthrifts and children of Belial then made vse of their falshood But the like customers were imployed agaynst Christ agaynst Steuen and the like trecherie possesseth our common knights of the Poste such as being banquerupt of their goods hauing lost both credite and honestie where they are knowne now set to sale their conscience to the world and their soules to the diuell Iuuenal a heathenish Satyrist in his time derided such Saâ— â— loose companions for betaking themselues to such professed villanie and wisheth them rather to be brokers of old stuffe Hoc satius quà m si dicas sub iudice vidi quod non vidisti Any base trade were better then to say before a Iudge I saw that which thou neuer sawest Faciant Equites Asiani * QuaÌ„quam Cappadoces faciant equitesque Britanni Let the Asian knights renowned for periurie and false euidence exercise that professed trecherie He thought it a disgrace for Romanes And wee may thinke such damned practises vnworthie to bee named amongest Christians except it be with reproofe and detestation If any such vngodly wretches flatter themselues in their sinne supposing by their secrete carriage to escape let them remember that the Lord threatneth to be a swift witnesse against Malach. 1. 5. false swearers and to send a flying booke whose contents shall be a curse to enter into the house of Zacha. 5. â— him that sweareth falsly and there remaine till it consume house timber stones and all And thus haue we vnfolded those conditions at large which the prophet froÌ„ the Lord doth vrge to the people in this briefe abridgement Hate the euill loue the good establish iudgement in the gâ—â—e You haue heard that the Lord requireth holy affections iust actions a good conscience led by knowledge to the hatred of euill loue of the good an vpright conuersation exercised in the workes of iustice mercie holinesse and iudgement by euery man from the highest to the lowest in their degree Wee haue seene the defectes and decayes of iudgement and how they are to bee repaired and amended that Gods people may haue a sure refuge from all iniuries and oppressions And to this end is euerie man to meditate vpon his vocation and place first in the Church and state of Christianitie secondly in the Common wealth and to studie how his conscience and actions thereupon grounded may turne to the maintenance of religion vertue and peace and to the wracke and confusion of sinne and transgressions Singulus quisque homo est vt vna litera De ciuit Dei lib. 4. cap. 3. in sermone quasi elementum in ciuitate sayth saint Austen Euery man is as one letter in the speach and Alphabet one element and member of the Citie or Countrie The highest in dignitie deepest in skill as reuerend Iudges worthy Gentlemen learned Counsellers are as vowels â—urors and witnesses as halfe vowels to speake when they are spoken to to sound somthing with others nothing with theÌ„selues Mutes there bee that cannot speake in their owne cause whose silence is to be assisted by the sound of others that are charged to open Prou. 31. their mouth for the dumbe Dipthongs there be too many double tongues which breath out hote and cold these marrâ— the consort of iudgement and harmonie of truth and therefore are to be razed out of the row of a Christan Alphabet To conclude if all hearts be zealous for the aduauncement of Gods kingdom and all hands strong couragious to establish the righteousnesse
be silent and he will speake for thee stand thou still and he will fight in thy cause If thou drawest out thy wodden hasty dagger he putteth his sword into his scabberd and leaues thee to thy selfe A childe that is hurt doth not turne againe but runnes and complaines to his father Christians must as children declare their wrongs to God their father let him alone giue place to his wrath we are but vnderlings he is our Champion it is policie for the weake to giue ouer his defence to the strong it is duety to giue place to our betters and danger to preoccupate take the Lords vengeance out of his strong hand Therefore let our hearts be still our tongues quiet our hands peaceable least in priuate reuenge we imitate the wicked shew our selues corrupt Iudges base executioners preuent the Lords assistance and perish in our owne weake and froward waies But I neede not stand longer to presse the wordes of the prohibition for arguments against this priuate reuenge seeing we may shew a transcript and copie out of gods sacred charter and holy Oracles to take down the hearts silence the mouthes and restraine the handes 2. Confirmation of all slesh from their sinister proceedings What art thou that darest intrude into gods right and title Vengeance is mine what art thou that threatnest and sayest thou wilt do to thy foe as he hath done to thee I will repay saith the Lord. As in the prohibition the sword of vengeance is wrested out of euery priuate mans hand and they brought to attend the Lords power and pleasure for the righting of their wrongs so in this confirmation the Lord as it were cloathed in his royall apparel his crowne of maiesty vpon his head the earth trembling at Psal 93. 1 his lookes deuouring fire going from his throne maketh knowne his title by this claime vengeance is mine and taking his sword seemeth to shake and brandish it in threatning manner against all vsurpers euill doers with this prohibition veÌ„geance is mine I will repay saith the Lord. Behold Right worshipful the Patent charter froÌ„ whence your authority is deriued whereby the reuerence and submission that euery soule must yeelde is procured and enforced All creatures and ordinances be the Lords but this ordinance of iudgement he entitleth himselfe vnto by precise and speciall tearmes as being a thing wherin he will mightily declare his power and maiesty and therefore 1 The chalenge bp the exeâ—ution 3. The subsâ—â—ption first is recorded his challenge vengeance is mine secondly his execution of the same I will repay it thirdly the subscription of his great name is affixed as thus saith the Lord. That this is the Lords true act and deede and a faithfull copie out of the Originall Saint Paul the Register of Gods holy spirit giueth witnesse with scriptum est it is written The diuell beganne with the like florish of scriptum est twise when hee tempted Christ to make stones of bread and to cast himselfe from a pinnacle yet hee brought but a shadowe no substance he vrged the letter but not the trew meaning but when he came to the kingdomes of the world and the glory thereof he Luke 4. 6. fled from his scripture and hath not so much as one letter or tittle to plead but onely his bare worde All these are mine If you aske how he came by them he answeres as the theefe at the barre they were deliuered vnto him by whom he cannot tell the time he remembers not the place he hath forgot which is as much to say they are none of his indeede hee holdes them by vsurpation not by any right hee forgeth a donation but can make no deliuery nor good warrantize of his gifts But the Lord which is witnessed to be the same which raigned of olde which made all nations and therefore correcteth all did Psal 55. 19. 94. 10. Deut. 32. 35. thunder out his glorious chalenge by Moses and confirmed by wonders and miracles that vengeance and recompense was his insomuch that Dauid giues testimonie of the Lords title againe and againe repeated in Psal 62. 11. his hearing GOD spake once and twice I haue heard it that power belongeth vnto GOD. And the Apostle in this place sheweth the Lords former title and pleadeth the continuance of possession without interruption For it is wtitten saith hee and the scripture is not in vaine which speaketh after this maner vengeance is mine I will repay saith the Lord. This vengeance so claimed by the Lord is Vengeance spiritualâ— eyther spirituall or ciuill and corporall The spirituall vengeance is not assigned to the ministers of God in pompe externall violence For the weapons of our warrefare be not carnall 2. Cor. 10 4. saith S. Paul but mighty through God the beautie is not outward but within the power is not to tyrannize vpon the bodie by a secular arme nor yet to sley the soule as the man of sinne would seeme with his brutish thunderbolts but to threaten from God to declare pronouÌ„ce the vengeance of the Lord but leaue the execution to himselfe because we know he will repay and to this effect the Author to the Heb. 10 30. Hebrewes produceth this same charter as one that speaketh by knowledge we know him that hath saide vengeance is mine I will recompense saith the Lord. Vengeance temporall That vengeance which is corporall reacheth but the bodie is partly reserued to the lords owne hand immediatly to inflict particularly in this life and generally at the last great day of his vengeance partly it is coÌ„mitted to substitutes and his ministers of wrath to cherishe the well doers and cut downe the euill So that though it please him to call his IudgemeÌ„ts vengeance and to claime it by this most terrible denomination to strike feare and reuerence into all mens hearts yet by the same speach he vnderstandeth also that mercy and fauour belongeth to him as it doth indeed more properly naturally For saith Barnard Inserm de â—at Domi. he is called not only the God of vengeaÌ„ce but pater mâ—sâ—ricordiarum the father of mercies because out of himselfe and the bowels of his owne natiue goodnesse he takes matter of compassion and mercy sed quòd Iudicat condemnit nos eum quodammodo cogimus but in that he iudgeth In vengeance there must be mercy and condemneth the matter and occasion is in our selues and we after a sort compell him vnto it We haue therefore the example precept of the Lord himselfe to keepe vs that are priuate from intrusion disobedience or a hard conceipt of the magistrate such as the Anabaptists are possessed with affirming the politique gouern our to be a necessarie euill and Danaeus de hoÌ„ lib. 4. cap. 24. rather a plague then a benefit to Christians because he doth punish And the same example from the Lord we may shewe as a
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
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