whereof some haue ended their race others remaine still not forgetfull of their Countrie by priuate occasions or greater preferments Amongst whom I may register these two worthy ancient standards sir Henrie Cocke and sir Philip Butler knights of especiall marke and accompt such as since my remembrance haue flourished in the Courts of the Lords house and yeelded much excellent seruice to their Prince succour to their couÌ„try and shadow to the Preachers and ministers of the truth Neither is the last of these qualities to be the least regarded especiallie amongst vs where the ministers are prouided of maintenaunce but as yonger brethren hauing liuings for the most part like the Amazonites giuing sucke but of one breast the other being diseased with a Wolfe or quite cut off with an Impropriation For who seeth not how euerie Bramble is readie to scratch them that creepe low euerie cowarde hartned to strike him that may not strike again I speake not this for impatiencie of want or iniuries or to plead an irregularitie to priuiledge any corruption in vs for wee haue learned both to be abased to abound to turne our cheekes to the smiter and giue for a Philip. 4. 10. Math. 5. need the coat of a poore vicaridge to him that by law can take away the cloake of of our parsonage But so long as the Lord maintaineth the crowne vpon the head of his annointed handmaid continueth our gracious Prince nurse royall of the Gospel mother of peace we are to expect safely vnder such as you Right worshipfull being hir hands wings of defence as she is the Angel of God vpon the earth for the preseruation of his prophets people And I must confesse that as the Lord hath planted this barren iurisdiction with many fruitfull vines so haue they receiued froÌ„ time to time much comfort assistance in their ministerie by you the religious gentlemen of dignitie and countenaunce wherein you giue testimony thai you feare the Lord whose lowly ambassadors you kindly entertain And his true feare is the only grain that setteth a perfect glasse and a liuely tincture vpon all other wordly respectes and colours which shall flourish when Nimrods Babel Absolons pillar all gorgeous buildings with the names of their founders shal lie in the dust Neither amongest these comforts receyued toward the encouragement of the Ministers here abouts may I forget the tender regard of that reuerend father placed ouer vs now L. B. of Lond. whose entraÌ„ce was in much fatherly kindnesse towards vs not in any hard exactions coloured with beneuolence but rather in forbearance of auntient duties since when he hath declared his continuall care by diuerse cautions giuen for our gentle and courteous vsage beside the preuention of some late expenses and payments that else-where the meanest liuings tasted deepely of All which temporall encouragements being supplies of some coÌ„tentation to a meane estate we thankefully aâ—cept as at the handes of God thereby acknowledging our selues deepely bound to distill our spirits and studies into such wine of comfort as may againe cheare both God and men In the depth of which desire I the most vntimely slippe in the vineyard haue tendered these two SermoÌ„s as an after gleaning of grapes vnto the presse of learning the licor wherof if it hath any waterish or earthly weâ—t impute it to the caske if it haue any celestiall rellishe or sweet sauour yeelde the praise and glorie to God who is able to turne our weake water into wine of stroÌ„g consolation whereof I wish the perpetuall fruition to your selues as to mine own soule And further desiring the Lord of his abundance to multiplie his graces spirituall temporall vpoÌ„ you your posteritie for euer I huÌ„bly take my leaue Yours in the Lord William Westerman Auenge not your selues dearely beloued Text Rom. 12. 19. but giue place vnto wrath for it is written vengeaunce is mine and I will repaye sayth the Lord. THe most wise and holy Lord Law-giuer of Israell Right Worshipfull and right Christian Audience ordayned that the sonnes of Aaron with their siluer Trumpets should souÌ„d out as well the sommons vnto the ciuill assemblies Numb 10. 2. 3. of peace and religious exercises as the Alarum to battayle and warlike enterprises The same Lord beeing our God still requireth the substance of those ceremonious shadowes in our solemnities For yee are his people we are the Leuites his two Testaments are the two siluer Trumpets the distinction of sounds is pricked downe before vs in his booke of truth whose direct wee are to sing after souÌ„ding out sometime doctrine of instruction sometime of reproofe sometime of comfort setting it sometimes to the heads and rulers sometimes to the meaner sort sometimes to peace sometimes to warr as the Lord sheweth occasion and the spirit giueth vtterance Now because I am at this present though of my selfe an earthen pitcher yet called to vtter some certaine voyce out of these siluer trumpets that all sorts of Auditors heere assembled may reuerently and in the feare of God prepare themselues to be Actors in this entended seruice I haue made choyse of this Text to be the keye whereunto I may set my tune wherein the holie Ghost by saint Paul soundeth a retreate vnto all quarrellers and plaintiffes intending priuate reuenge or hammering mischiefe in their hearts For as in the former part of this Chapter hee vsed all sweet inducements vnto loue and peace and all good arguments to disswade from haughtinesse of minde ambition selfe-conceipt being the only sparkes that fire mens affections and hinder that peace which wee should keepe with all men if it be possible and lye in vs so now as though hee perceaued mens heartes burning theyr desires swelling theyr mouthes raging theyr handes threatning theyr daggers drawne and the peace in daunger to be broken he steppeth foorth in the middest as a blessed peace-maker and draweth out the sword of the spirit to take vp all quarrels preuent all mischiefes after this manner Auenge not your selues dearely beloued but giue place to wrath for it is written c. This seemes to be a Writ from aboue and it is to be serued by vs the Messengers of the Lord vpon you his people that by meanes of your Christian profession doe owe especiall obedience to the high court of heauen If wee breake open this writ wee shall perceiue the contentes thereof to be first A Prohibition 1. Prohibition of Reuenge Auenge not your selues dearely beloued but giue place to wrath secondly a ConfirmacioÌ„ by the Authoritie of scripture For 2. Confirmatiâ— it is written vengeaunce is mine I will repay sayth the Lord. Reuenge is the punishment of iniuries and The Prohibition the redresse of wrongs the questioÌ„ is to whom this punishment and vengeaunce belongeth it is mine saith the Lord I will repay by my selfe or my substitutes therefore Auenge not yourselues intrude not into my throne forestall
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
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
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
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
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
opinion of the Stoickes Lactant. Iust lib. 6. cap. 14. who vtterly extinguished all sparkes of affection in their vertuous and perfect man pulling out both gall and bowels as though there coulde bee no good vse of them for the exercise of vertue For indeede it is an extremitie of sinne to haue a seared conscience that feeles no prickes of humanitie and a token of a reprobate sense to be senselesse and without naturall affection Rom. 1. 30. Neither againe hath our first creation planted any malignant nature in the minde of man as the Manicheis dreamed nor yet by August confess lib. 8. cap. 10. Illyricus the fall of Adam is there a diuelish substance of mischiefe possessing the soule of man but the same principles that were created pure and good and corrupted in qualitie only by that afterclappe of our forefather being refined and altered by the spirit of GOD are to be employed in Gods holy seruice hatred in the pursuite of euill loue in the defence of vertue and goodnesse By these therefore as by the two supporters Iustice is aduanced the scepter of Princes gouerned the sworde of magistrates kept vpright kingdomes established Gods Church and common-wealth preserued Seeing the Lord reacheth the affections and setteth the inward parts first on worke in the detestation of euill and fauour of the good it appeares that hee condemnes all hypocrisie that glistereth in some eye-seruice but acteth nothing heartily and that hee excludeth all those dissembling Politicians which Machiauel painteth out in some outwarde coloures and shadowes of Iustice but inwardly full of all diuelish subtiltie Neither are those qualified according to this rule that separate the Serpents wisdome from the doues innocencye Achitophels counsell though it be like the Oracles of 1. Sam. 16. 23. GOD for worldly witte and the great request it was in yet being like mysteries of the diuel for dishonesty mischieuous cōsequēce is rather cursed then blessed by the Lord for his condition is to haue wisdome matched with holinesse a iust conuersation with a good conscience an vpright heart fearing God eschewing euill approuing the thing that is good with a constant purpose in himselfe others to destroy the power of Satan braunch and roote and aduance the kingdome of God with the righteousnesse thereof It is straunge to beholde what a spirit of giddinesse confusion and slumber sometimes possesseth the minde consciences of many that haue had some knowledge discerning betwene good and euill but haue wanted this sanctified hatred of the one and feruent loue to the other What made that neutralitie of religion in Israell and Samaria that men feared God and 2. King 1◠1. King 18. Zephan 1. yet worshipped their idoles halted between God Baall vsed to sweare by the Lord and Malcham It was not simple ignorance of the true religion but want of zealous and heartie detestation of Idolatry selfe-wil-worshippe hypocrisie And how is it come to passe that amongst vs after so much preaching so great light so many stand at a gaze in religion wauering betweene Aegypt and Canaan betweene Christ and Antichrist light and darkenesse Or what is the cause that in the wombe of our mother the Church of England there are bredde such corrupt children as account all religion either a publike policie or terme all hatred of sinne loue of trueth reformation of the life studie of pietie and practise of modestie but an humour and a fancie following the complexion Doubtlesse these men haue had knowledge of the good and bad but some of them haue made no carefull separation of the poyson from the wholsome 2. King 4. 40. fruite and therefore death is in the pot some perceiuing iniquitie to abound and the loue of Math. 24. 12. Reuel 2. 4. many waxing cold became luke-warme and lost their first loue for companie Others hauing had neuer any loue indeede to the truth or hatred of vngodlinesse are giuen ouer to 2. Thes 2. 11. beleeue lyes in the blindenesse and lustes of their owne sense and peruerse imagination Who although they haue bene shuffled with Christians as Saul amongst the Prophets by reason of lawes and orders for a season 1. Sam. 19. 24. yet are they such as neuer haue made any couenant in heart with the Lord to hate Psal 50. 5. the euill and loue the good As in matters of religion so in ciuill behauiour and outwarde iustice behold Right worshipfull the like effectes of the like Ierem. 9. 3. negligence when men haue no courage for the trueth they proceede from euill to worse as though they had no knowledge neither of right or wrong good or euill Such was the sottishnesse of Nabal in the 1. Sam. 25. 10. middest of his plentie that hee knewe not his friende from his foe made no difference betweene Dauid that had beene as a well to his seruantes and some common fugitiue 1. Sam 25. 17. that had runne away from his master Hee growes so wicked at last that a man may 37. not speake to him and as hee liued like a blocke so hee dyes like a stone in the ende Many in the Preachers time were come to that passe that they made no distinction betweene the conditions of the Iust and the Eccles 9. 12. wicked the pure and polluted the swearer and him that feared an oath And what say the obstinate and wilfull people in Malachie Wee count the proude blessed and them Malach. 3. 15. that worke wickednesse Nay in our age what difference doe many make of the trueth and a lye of deceipte and vpright dealing of whordome and vndefiled marriage of vsurie and honest trade of stolne breade and the breade of labour the taste is the same all gaine is godlinesse all money sauoureth alike O fearefull shipwracke of faith and a good conscience GOD and Mammon hell and heauen light and darknesse are equall matches in their lumpishe vnderstanding In all estates and degrees where there is a defect of courage and zeale such fruites spring vp by little and little as indeede Nemo repente fuit turpissimus no man at the Iuuenal first steppe came to the height of iniquitie Barnard◠servidi dom Ecclus. 27. 11. The minister that shines without heate as he giues no great light so he is not of any great certaintie but is changed like the Moone And Luke 14. 35. hee that hath no salt to powder his wordes waxeth altogither vnsauourie at the last and scarse good for the dunghill The Magistrate whose conscience affecteth not the due administration of iustice groweth by degrees to be a sleepie watchman whose drowzie lethargie depriueth him of all sense distinction of good and euill right or wrong the extremitie of which incurable disease is noted in two properties by our Sauiour Christ of a Iudge that feared not God nor reuerenced Luke 18. 2◠men Experience teacheth vs that a Bee which hath lost his sting
becommeth an vnprofitable drone neither fit to keepe or gather honie and a gouernour that hath neither courage nor zeale agaynst sinne is vnmeete to preserue vertue in her right or maintaine iudgements Aâ—â—â—de is more fit for him then a rodde and a abâ—â—â—t foyle to play withall then a sworde of Iustice to punish with The want of this zeale made that the faithfull Isai 1. 21. 22. citie of the Lord became a harlot their siluer became drosse the in wine was mixed with water their Princes were rebellious companions of theeues A lamentable estate is it when the affections are misplaced and iudgement so turned vp side downe that men will speake good of euill and put darknesse for light light for darknes 〈◊〉 5. 20. bitter for sweete and sweete for sowre A woe is pronouÌ„ced to those preposterous dealers that shuffle vp matters with such coÌ„fusion of iudgement And I take it a part of the woe that they grow from euil to worse til they be so infatuated â—erem 93. that as they like Idols regarded in conscience neither right nor wrong so like Epicures at last they measure the righteous Lord and his iust iudgements by the leaden rule of their corrupted senses Such will the Lord search for with a candle being frozen in their dregs and saying in Zephan 1. 1â— Ezech. 9. 9. their hearts The Lord will do neither good nor euill They sleep and dreame also that the Lord slumbreth who notwithstanding euery morning bringeth his iudgement to light and fayleth Zephan 3. 5. not but the wicked will not learne to be ashamed saith the Prophet Zephanie It is no maruell therefore that the Lord will haue the obseruation of these conditions to be grounded in the affections and from thence to breake out into publike action and the execution of iudgement in the gate seeing that if the fountain head be intoxicate the streams wil be 〈◊〉 infectious or if the conscience be seared vp all other absurdities confusions of religion coÌ„mon humanity iustice break in amongst meÌ„ Behold therefore how these affections must worke to the establishment of iudgement in our gates or else what inconueniences follow First by negligence where no gaine appeares secondly by partialitie when lucre is expected Some that heare this precept vrged hate the euill loue the good will approue of the loue but repeale his hatred It is pittie say some that faire weather should do any harme and yet for all this pitty there must be foule as wel as faire Loue and faire meanes gentle dealing which they call onely loue are good but to whom Meliores sunt quos dirigit amor sayth Austen they are the better sort which will be directed by loue sed plures sunt quos corrigit timor but the greater part are not to be amended but by feare An olde festered sore must not haue a leâ—itiue plaister And it is true that an vnruly Patient maketh a cruel Physition As the wine that is too hard is vnpleasant so that which is too flat is vnholsome The Lord teacheth vs by his example how to vse these affections although he be subiect to no passion himselfe Anger is not in me sayth he when hee speaketh to Isai 27. 4. his people But if the briars and thornes were set agaynst me in battaile I would burne them sayth the same Lord speaking of his enimies With the pure he is pure with the froward he will shew Psal 18. frowardnes saith Dauid attributing to the Lord mercie and iudgement seeming contrarie by reason of the obiect he worketh vpon yet issuing from the father of lights in whom is no shadow â—mes â—â—7 of chaunge of contrarietie The same Dauid being a kinde sheepheard to Israel himselfe yet taketh witnesse of the Psal 139. Lorde that his thoughts hate euill Do not I hate them that hate thee O Lord doe not I contend with them that rise vp against thee Moses was a verie meeke man and yet with the Idolatrie of his people he is so incensed that hee breakes the tables of the Couenant and then he crieth to execution Euery man slay his brother his companion his neighbour the fact performed Exod. 32. sayeth he You haue consecrated your handes this day to the Lord. So acceptable a sacrifice is the punishment of Gods enemies and euill doers Iob was an eye to the blinde and a foote to the Iob. 29. 15. lame and yet the same Iob maketh this tryumph of his earnest pursuit of the wicked I brake the chawes of the vngodly and pluckt the prey out of their teeth The Lordes champion Dauid intended a rough câ—re of intractable malefactors when he threatned them and armed himself after this maner The wicked shall be euerie one as thornes 2. Sam. 23. 6. 7. thrust away because they cannot be taken with handes but the man that shall touch them must be defensâ—d with iron Though the wicked bee vnrulie sharpe and daungerous to deale withall yet the Lord hath armed your hands graue fathers with iron gantlets with authoritie from heauen Commission from the Prince to gripe the proudest offender to strike the Lion and the Beare the oppressor extortioner the robber and bloud-shedder that the sheepe and and harmlesse people may bee rescued from the vngodly that are mightier then they It was 1. Sam. 15. vnseasonable pitie that Saul shewed in sparing Agag the enemie of God and Israel And Achab did not wisely in yeelding such fauour to Benhadad appoynted by the Lord to die although his seruants presented themselues with great humilitie in sackcloth and halters glosing vpon the rehearsall of his wordes thy brother Benhadad Saul had a sharpe rebuke for his vntimely pittie and Achab threatned that because he had let him go that was appoynted to die therefore thy life for his life thy people for his people said the Lord. Is it not needfull to shewe a deepe displeasure against all notorious offenders if the Magistrate becomes not onely answerable in his owne person for the wilfull escape of Gods knowne enemie but also the innocent people stand indicted and are to bee punished before the Lord and to pay their liues a raunsome for the wicked escaped with impunity and that but by one mans default S. Augustin shewing why the good and bad were both enwrapped togither within the compasse of the selfe same scourge by the furious Gothes yeeldeth this reason Iure amaram vitam sentiunt â— ciuitat Dei â— 1. cap. 9. worthily they feele the bitternesse of this life with the wicked quia peccantibus amari esse noluerunt because they were not bitter to them in their sinnes but ouer gentle hauing rather fellowship with the workes of darknesse then reprouing them And this was the cause that father Eli was plagued as well as his Sam. 2. sonnes for his indulgence and remisse correction of that whoredome and sacriledge which to the dishonour of God and scandall
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