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
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
president against those rulers that be all for vengeance and extremitie nothing for mercy nor compassion For the Lord hath appointed the rulers to be shepheards and watchmen to feed and preserue not roaring lyons and hungry beares Pro 28. 15. Micha 3. to prey vpon the people to trample vpon them as mire and grinde them in peeces with extortion polling Our Sauiour Christ therefore calleth gouernors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benefactors and gracious not malefactors and mischieuous because by their title hee would teach them their duety And if the Lord had ordained his magistrates onely to kill to racke and to poll his people hee might haue put in the diuell for a sole Commissioner for hee can practise nothing else but mischiefe and vengeance but because the magistrate must vse mercie and a fauourable defence of the good a correction of euill and not a confusion of all together therefore hath the Lord committed his sword vnto men and gaue them this title I haue saide you are Gods intending they should Psal 82. 6. be iust as God holy as God mercifull vpon occasion as God without partiality as God without iniquity as God so doing they may be fearelesse of the faces of men as God himselfe Thus may all men in authoritie behold their faces dueties in the glasse which sheweth the Lords properties and telleth them how neere they come to his perfection The Lord doth not onely exercise punishment but pitie and compassion How farre be those Iudges and officers from the Lords example that pinch all in the purse let none goe free what person soeuer in what cause soeuer if hee light in their clawes whose courts resemble the Popes Purgatory if he say the word or any of his proctors that the soules of men are in though they be out yet pay they must by theÌ„selues or their friendes before they be at rest though they were at quiet before And how like are such to the ignorant physitions that prescribe to all persons in all causes phlebotomie and letting of bloud as though euery disease were of excesse and superfluitie none of defect and penurie for they drawe bloud of all and lighten the purse of euery Patient and this maketh the world to decrease in wealth but increase in sinnes What warrant such officers haue for their dealings I knowe not except it be this vulgar proued trewe hee that buyes deare must seldeare he that farmes at a hard rent must take vp all with the angle drag all with the net Neuerthelesse it is a more desperate case when in a Commonwealth a man may do any thing without punishment then when hee can doe nothing but he smarts for it A licentious liberty is more daÌ„gerous then seruitude it selfe therfore better haue a sharpe gouernour theÌ„ In execution mercy but not remissenesse an Idole a blocke that suffereth the people to be deuoured one of another coÌ„sumed of theÌ„selues Wherfore as the Lord conueyeth ouer his authority to men confirmeth theÌ„ in their place with these titles that IudgemeÌ„t is his power is his the throne his the sword his vengeaÌ„ce is his so he teacheth them the diligent vse carefull execution adding this clause I will repay When Iehos hap hat had ordained Iudges vnder him he giueth them the same charge that he had receiued from God the same encouragement Take beede what yee do for ye execute not the Iudgements of man but of the Lord 2. Chron. 19. 6 and hee will be with you in the cause of iudgementâ— wherefore now let the feare of the Lord be vpon you take heede and doe it for there is no iniquitie with the Lord our God neither respect of person nor receiuing of rewarde So that the place of a Iudge is not a place of priuate reuenge nor a dumbe shewe of honour and pompe nor a pillowe of ease and securitie whereon men are to sleepe or tell the clocke but there must be circumspection diligence and wisdome they must take heede and doe it hoc agite attend vpon this office doe this and yet take heede what ye doe When the Lord hath saide to rulers yee are gods hee meaneth not that they shoulde be like the Epicures idle god which sate in his throne and Psal 82. let all inferior matters alone as to base for his eyes nay rather the Lord woulde haue them like himselfe which doth not onely Isai 40. 12. weigh mountaines and hilles in his ballance but the very dust of the earth and sandes of the sea And therefore he setteth downe iudgement Exod. 18. 22. for small matters and as he saith vengeance is mine so by Salomon he descendeth lower and Prou. 16. 11. layeth claime to the ballance and telleth vs that all the weightes in the bagge be the worke of the Lord. And who are weaker or lower then the fatherlesse the widowe the poore and yet al Iudges haue the Lords Letter commendatory or mandatory rather in their behalfe the tenor whereof is this doe right to the poore and fatherlesse Psal 82. doe Iustice to the poore and needy and how they should do this right he telleth them deliuer the poore and needy saue them from the hand of the wicked And further to keepe the Iudges themselues in awe hee standeth ouer them and telleth them of his presence in the very entrance of the Psalme saying God standeth in the assembly of gods hee Iudgeth amongst gods he maketh one in all courts all assises Psal 82. 1. sessions and that which men passe ouer he finds out that which they winke at hee punisheth The Iudges ignorance will not excuse him if for carelesnes he suffer the calamitie of the innocent for if thou say Behold we knew not of it the holy Ghost will reply as in the Prouerbes hee that poÌ„dereth the heart doth not he vnderstand it Prou. 24. 12. and hee that keepeth thy soule knoweth hee it not and will not hee also recompense euery man according to his worke And the righteous man Iob will teach thee in dignitie what thou oughtest to haue done in his Apology touching Iob. 29. 16. intricate matters for when he knewe not the cause hee sought it out diligently as hee saith of himselfe At leastwise the Lord himselfe that vpon the clamorous outcry of Sodomes sinnes in his eares commeth downe Gâ—â— 18. 21. on the earth to examine if their sinnes were so grieuous or no doth rather intend an instruction to those whom he honoureth with the title of Gods then further intelligence to his owne wisdome from the which nothing was hidde According to the power assigned from God must be the purpose practise of euery gouernour For what is a sword if it be alwaies like a childes dagger riuetted in the sheath and put to no vse what are good lawes without execution but as belles without clappers And what are magistrates that hauing neither the life
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
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
which hamper the Flies but yeeld place of euasion to the Bees And are not many of the greater sort farre gone with this disease that will be blasphemers in their speach as with authoritie Their tongues be their owne and who shall controll Are Psal 12. not Lawes and Church and seruice of God holinesse and obseruation of the Sabbaoth accompted exercises for meane men Great men may doe what they lust Hard is the fire to be quenched that hath taken the top of the house and how hard a thing is it for wealthie men to reforme a vice Who dare rebuke or reproue Herode though he liue in incest and horrible Marke 6. adultery If Iohn Baptist shal discharge his duty by one meanes or other at one time or another it will hazard his life Iudgements of the Magistrate and reproofes of the Prophet are not to come neere Bethel and the Courtes of the Amos. 7. 13. mightie as many suppose yet must not wee cease to warne and exhort and threaten sometimes but you right worshipfull who represent the Maiestie of almightie God and carry the authoritie of a godlie Prince must especially declare by the couragious execution of good lawes how little you regarde the high lookes of the proud and how much you hate iniquitie and loue iudgement mercie and fidelitie You haue a Sworde of maintenance put into your handes long enough to reach the most offences both of high low although in those sinnes of blasphemie and adulterie it seemes to be too short But though the swearer and adulterer stand not in your Kalender condemned to die yet the Lord sayth of the one He will not holde him guiltlesse that taketh his name in vaine the other hee seemes to reserue to his sharper iudgement because he is here ouerslipt for whoremongers and adulterers God will Heb. 13. 4. iudge sayth the Apostle And yet as a prince sitting in iudgement chaseth away all euil with his eyes so with your lookes and wordes of detestation comptroll checke these faultes at least that your zeale and hatred against al such euils may appeare Thus haue we sharpned this holy hatred and brought it to the establishment of iustice in the gate which notwithstanding is not contrarie to loue but rather a braunch of that roote For as the Lordes chasticements are the tokens of his loue so are mens punishments the fruits of mercie and compassion The good sheepheard is cruell to the woolfe for the lambes safetie and a good magistrate rigorous to the wicked for safegard of the meeke There is Miscricordia puniens and Crudelit as parcens Pittie punishing and crueltie sparing sayâ—h that pitifull father Austen that yet ouermuch contendeth August ad Macedon with the Magistrates of his time for the pardon of malefactors penitent But as the corrupt time and maners require a concitation of anger against iniquitie so alwayes be it prouided that hatred and loue iudgement and mercie be knit togither in one linke and sit both togither as Iudges ioyned in one commission All lawes are not to bee written in bloud nor euerie offender punished alike when necessarie circumstances alter the case They are cruell Surgeons that haue no other meanes of cure but incision burning and launcing for euerie sore There shall be iudgement mercilesse to him that sheweth no mercie Iames. 2. 13. sayth Iames and the wise man giueth this caueat Eccles. 7. 18. Be not iust ouermuch Equitie and not extremitie is to be practised Be angry saith the Ephe. 4. 26. Apostle and sinne not giuing the spurre to the affections and yet adding a bridle withall to keepe moderation And euen when sinne detected and discouered doth enforce the Iudge to execution then must he remember that as he is a Iudge for God so is he a man agaynst man Te habes ante te sayeth Austen Thou hast a patterne of thy selfe before thy selfe I can bring no better example of Iudges charitablie affected in this poynt then your selues Right worshipfull amongest whome wee maye heare the Iudge himselfe giuing sentence of death to the bodye with such exhortations and comforts that may giue hope of life to the soule not vnlike the skilfull Physitions Plutarch herein which applie gentle and pleasaunt fomentations to the member that by theyr cutting and launcing is in paine There are two names sayeth Austen Homo peccator The man and the offender quòd peccator est corripe correct the offender quòd homo est miserere but pittie the man In this respect the mariners that were appoynted to proceede to the execution of Ionas found Ionas 1. guiltie by lotte were much to be commended for their obedience to GOD and compassion to the partie condemned For when they are about to cast him into the sea they breake out into this affectionate prayer O Lorde lay not vpon vs innocent bloud for thou hast done as pleased thee which prayer so well tempered with iustice and mercie may well beseeme all men in authoritie when they sit vpon life and death and the search or punishment of transgressions If we shall enter into a more strict examination of these three wordes Establish iudgement in the gate wee shall finde three things in them First that there bee a settled habite in the distributers of iudgement it must bee established Secondly that it bee generallye administred without respect of persons Iudgement is a common good Thirdly that the course of the same be practised in a publike place of free resort In the gate It is not onelye some single action which the Lorde vrgeth but a continuall exercise and practise of iudgement It is not enough to doe some things iustlie at some times and vpon some occasions but the streames of iustice must continuallie flowe as from the fountaine heade of a sounde conscience It is reported of Cambyses a most wicked King that hee performed one poynt of iustice vpon a corrupt Iudge but one swallow makes no sommer That vngodly Iudge in the Gospel did once right for a widow that ouercame his accustomed delayes with her importunate outcries Luke 18. the diuell himselfe they say is good to some bodie although it be against his will and disposition And did not Pilate extende some poynts of iustice towards our Sauiour Christ Matth. 27. 24. arraigned before him Did he not pronounce him to be a iust man did he not protest for his innocencie that he found no fault in him And John 19. 4. yet behold against his speach and conscience he deliuereth him to be put to death and sheweth himselfe to haue had some shadowes but no stabilitie of truth or iustice in him A Magistrate that hath neither knowledge nor conscience and accordingly dooth not practise himselfe in the course of iudgement seemeth to be naked in the gate although hee be clothed in scarlet therefore he must suite himselfe and adorne his place and person with equitie and diligence as Iob speaketh of himselfe I
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
thereof both in the true seruice of the Lord as also in the preseruation of his people then doth the Lord of hosts promise for his part a truce and peace to be extended to vs as to his intirely beloued subiects Hauing thus declared what conditions the Lord expecteth now remaineth to shew the Content of his promise and mercie propounded for his part It may be the Lord will be mercifull to the remnant of Ioseph Seeing that if there be any default it will be on our part therefore haue we beate most vpon this poynt that we first performe these articles required for as the Lord saith in Malachie Bring all your tithes into my store-house that there may be meate in my house and proue me now herewith if I will not powre vpon you a blessing without measure So if we would bring the first fruits of our wisdom zeale and courage that there might be iudgement prouided as meate in due season for the reliefe of Gods people proue him if he will not be mercifull vnto vs aboue all that we are able to aske or thinke This phrase of speach It may be implieth no vncertaintie on Gods behalfe neither doth it teach to doubt in the Lords goodnesse but rather it referreth all to his owne good pleasure which neuer faileth them that turne to him vnfainedly But as the Israelites in regard of their manifold transgressions and many euident tokens of Gods anger burning towards them in regard of the small remnant of people left being but as some two legges and a peece of an Amos. 3. 1â— ear rescued by the shepheard out of the mouth of the Lion might conceiue some vnlikelihood of their restauration so we beloued in the Lord casting our eyes vpon the infinite number of our sinnes beholding them as redde as skarlet and hearing them clamorous in the Isai 1. eares of God and men beholding his sworde Ezech. 21. 10. ready furbished to smite remembring the losse of many sound Church-men religious Fathers graue Counsellers deepe states-men vpright Iudges valiant warriours worthie lusticiaries which in short time we haue sustained may perhaps in a sodaine passion breake out and crie with the Prophet Amos in a vision Spare O Lord God I beseech thee who shall raise vp Iacob Amos. 7. 2 for it is small And yet againe as the Israelites beholding an outstretched arme of a mercifull father an almightie power of him that is the Lord of Hosts remembring his deliuerance to Ioseph their father contrarie to expectation and seeing yet a Remnant still reserued of such as may be instruments of their recouerie might lift vp their heades in hope of their prosperitie to be restored So we considering the Lordes mercie sealed to vs by many fauors the Gospel yet continued the barres of our gates made strong the light of our Israel vnquenched by â—al 147. 13. Sam. 21. 17. preseruation of the Lordes annoynted beholding a supply of faithfull Counsellers a tythe of graue and learned fathers godly and painfull Ministers the seates of iudgement furnished with men as renowmed for wisdome and courage as in any age the Countrie replenished with many zealous gentlemen prepared both to keepe the peace and build the wall of Ierusalem â—ehemiah 4. with Nehemiah and armed also against the sodaine enemies of God and the realme at all assayes perceyuing an holy seede being as the substance of a tree that hath cast her leaues a sprinkling of true O liues remaining amongst vs â—sai 6. 13. vngathered a fresh care springing vp in the nurseries of our land for religion and all good artes some houses of learning erected libraries of mute masters restored from their ruines â— Sam. 19. 22. â—amen 4. 7. many good Samuels gouerning Naioth and the schooles of the Prophets many pretious Nazarites as the polished Saphires shining If they Amos. â— 12. Reuel 17. 4. may be kept from the wine of that golden cup in the Reuelation and not forbad by their parents to qroqhecie and serue God in his ministerie Seeing I say such meanes rescrued and sparks of comfort shewing themselues in this dark generation and knowing the Lords mercy in appointing meanes of safetie to those whom he intendeth to deliuer knowing his power in effecting his will by feeble meanes we may yet haue some confidence that the Lord will take some longer truce grant a larger time of repentance towards vs suffering vs still to eat the good things of our land and enioy peace with godlinesse and honestie But who are we that we should prescribe vnto the Lord any conditions or stand vpon tearmes with him It is best for vs to imitate those valiant captaines of Dauid who hauing set their men in aray and readinesse for battell breake out into this couragious 2. Sam 10. 12. exhortation Be strong and let vs be valiant for our people and for the cities of our God and let the Lord do that which is good in his eyes So now hauing placed euery man in his ranke and order in the Church and Commonwealth there remaineth onely this that we fastening our eies vpon the Lord our strength be strong and valiant in the hatred of euill loue of the good and in the aduauncement of iudgement and righteousnesse in our gates that the Lord may subscribe to the continuance of our peace and felicitie in such particulars as it shall seeme good to his wisdome and Maiestie to whome being the King euerlasting immortall inuisible and God onely wise be honour and glorie for euer and euer Amen FINIS
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