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
TWO SERMONS OF ASSISE The one intituled A prohibition of Reuenge The other A Sword of Maintenance Preached at two seuerall times before the Right worshipfull Iudges of Assise and Gentlemen assembled in Hertford for the execution of iustice and now published By W. Westerman Minister of the word in Sandridge LONDON ⧠Printed by R. B. for Gregory Seaton and are to be solde at his shop vnder Aldersgate 1600. MVNIFICENTIA REGIA 1715. GEORGIVS D.G. MAG BR â—â—ET HIB â—â—â— FD. J. Pinâ— sculp To the Right worshipfull and worthie Gentlemen master Rafe Coningsbye and master Pope Blunt Esquiers and in Commission of the Peace for the Countie of Hertf. and libertie of S. Albans W. W. wisheth all increase of heauenly wisdome to the glorie of God the profite of their Countrie and the saluation of their owne soules AT your requests in your seuerall Sheriualties Right worshipfull I preached these two sermons where I trust the Lord gaue a blessing to the fruit of my barren and vnworthie lippes But because the most part of Auditors heare sermons as Trauailers by the lawe might vse Grapes that is eate some Deut. 23. 25 for the present time but cary none away with them and for that our Lord and Sauiour teacheth such frugalitie in feasts of small preparation that the fragments should be gathered â—ohn 6. 12. vp and nothing lost I haue thought it not amisse to presse out the liquour of these my grapes and present the reuersion of them as it were after the feast in this basket of leaues for a more generall vse and longer continuaunce If the remaynes seeme greater then the former prouision impute it to Gods blessing that suffereth no decrements nor want at his feastes and to the short allowance of tyme wherewith my wordes but not my sense were assysed and stinted at the first deliuerie In such earnest businesse when there is no surplus of time to bee borrowed we holde it lawfull to temporize not quenching the spirit but coÌ„ueying the streams of our words within narrow banks after which sort they may be more fruitfull the Lorde assisting then if they ouerflowed all without boundes or measure But howsoeuer then these exercises were abridged by the hower yet now in the writing I haue giuen them more free vent and libertie where euerie man may bee the caruer of his owne time in hearing and reading And in this maner nowe published I sende them abroade vnder your names and tytles Right worshipfull that they may be not onelie a pledge of my good will to you both vnited in one Epistle as yee are in loue and in loue like Dauid 1. SaÌ„ 20. 17. 2. Sam. â— 2â— and Ionathan but also giue testimonie of that commendable order in your graue assemblies where I perceiued both Iudges and Gentlemen beginning their affaires with the first fruits of their knees eares hearts and tongues consecrated to God and directing the rest of their proceedings accordingly in wisedome and iustice In this loose and prophane age wherin too many make an Idole of their priuate fancie and blesse themselues in their mother witte the moste base Idolatrie of all others â—ib de vera elig ca. 38. saith Austen It is a comfort yet that the Cedars and men of greatest note will beautifie Gods seruice with theyr worthie examples as they strengthen iudgement with their Authoritie The deligent execution of iudgement in ciuil causes is without doubt an acceptable seruice to God For which purpose both Iudges Rulers are commanded to be wise and learned that in the same they may serue the Lord yet not onely as ciuil Politicians but as holy Christians with feare and trembling And therefore they Psal 2. must kisse the sonne least he be angrie and bende the knees of their wisdome power authoritie to the name of him first that is president ouer the congregation of the gods on earth The heathens neuer durst attempt any matter of great importance without inuocation on their gods and some solemne inauguration or sacrifice performed by their priests and wizards to get a forehand blessing to their actions Euen amongst them it seemed absurd and arrogant to commence graue enterpryses without calling a greater power to their assistaunce although some did attribute so much to their owne wisedome prowesse and fortune that they thought praiers were for simple wretches and fooles as Aiax like an Atheist vaunted Aliorum est vincere MelaÌ„cthon â—rat de precat Dâ—o iuuante c. Other cowardlie fellowes may obtaine victorie by the helpe of God but such as he could do well enough without him Yet such were accompted most miserable euen of those that had onelie a generall glimse of an vnknowne God and therefore Homer at all hard assaies sheweth how great small did enterprise nothing without some supplication to the gods As for the auncient Israelites they had their Leuites Numb 10. with trumpets to go before them Priestes and Prophets assistant in all 1. Sam. 13. 13 difficult occasions When Saul left Samuel he proued himselfe a foole though hee offered a selfe-will sacrifice to the Lord. And what became of the penne of the Scribes or the wisdome of the wise when they leaned to their owne fancies The pen saith Ieremy became vain Ierem. 8. 9. the wise meÌ„ are ashamed afraid taken for lo they haue reiected the word of the Lord and what wisdom is in theÌ„ But the practise in those your assemblies declare your reuerence to holy exercises which to your coÌ„mendations and gods glory are continued the Charter of heauen being first vnfolded the Commission from the next supreame Gouernor afterward being read that both your authoritie from heauen and earth may giue the Iudges confidence in their proceedings good successe in their determinations In that place at two seuerall times I was a witnes of the generall coÌ„sent of many worthy gentlemeÌ„ for the furtheraÌ„ce of peace iustice good order but I haue had dayly experience in your selues som others about vs with what singular care and dexteritie you haue managed the weightie affaires both of your Prince and country whensoeuer you haue beene emploied by commission from the one or petition from the other Neither haue your publike employments withdrawne you from the exercise of priuate vertues your delight in holie exercises is manifest by your diligent repaire vnto them your affabilitie and kindnesse appeareth in the courteous carriage of your selues towardes all men that deserue not the contrarie Which personall qualities are also graced with a diligent reformation of your followers a matter of greater In Paâ—â—gyâ—ic dicto Traiano magnificence saith Plinie then for a man to reforme himselfe Whence it was that the Queene of Saba was not onelie in admiration of Salomons wisdome â— King 10. 5. and answers but also of the sitting of his seruants and the order and apparell of his attendants To confirme and encourage you in this course of vertue ye haue had both domesticall and neighbour examples
not my right but rather giue place to myne ordinance let mans anger yeeld to Gods wrath mans impotencie to gods power mans partialitie to Gods Iustice mans secret conspiracie to the publike Iudgement established by God himselfe The Reuenge therefore that is by this Prohibition remoued is priuate such as receiuing iniuries offered without right repayeth them againe without Law The reuenge redresse of wrongs warranted vnto vs is the wrath vengeance of the Lord either mediatly to be executed by his Ministers ordayned to take vengeaunce of euill doers or else immediatly by the Lord himselfe where the sword of the Magistrate is too short or the hand too slack to smite the malefactor The chiefest doubt remayneth in this word Wrath to the which wee are to giue place for some haue interpreted it of mans Wrath not Gods some of our owne wrath wherein wee Imbros de â—â—â— lib. 1. C. 12 are agents and feele our anger boyling and beginning to kindle in the bosome these counsayle vs to resist anger at the first or at the least to retyre our selues and giue backe froÌ„ the extremitie and continuaunce of it to let Aretius slippe all occasions of quarrell and so to forget and forgiue that wee eschew all prouocations all motions or speaches that may renew the memorie of wrongs or nourish the conceipt of iniuries and indignities some againe expound it of mans wrath as it is in another wherin he is the Patient as though this were a Caueat to stay vs from laying sticks vpon another mans fire that wee blow not the coales of another mans choler that wee answere not a foole according to his foolishnesse nor an hastie man according to his hastinesse Lactant. lib. 6. Instit Cap. 18. by that meanes adding oyle to his flame or oyning our impatiencie with his iniustice But wee follow those interpreters which with best warrant do vnderstand this wrath of Gods wrath and the reuenge of iniquitie Alhanas irae diuinae August in Psâ— 78. vindictaiâ— quitatis Thom. Iudicio diuino or his diuine Iudgement and not of the anger either of the wrong dooer or sufferer For notwithstanding the sense of the former be godly and somewhat to our purpose yet this phrase of giuing place is not vsed in that signification affirmatiuely but rather negatiuely as Saint Paul sayth to the Ephesians Giue no place to the diuell and so in that sense would hee haue saide heere giue no place to wrath if hee had vnderstood it of the vnlawfull and wicked wrath of man and not of the most lawfull and holie wrath of God But I neede not make many wordes let the Holie Ghost interpret it selfe which by the Confirmation brought from the Authoritie of Moses and the mouth of the Lord himselfe doth manifestly declare that such wrath is heere to be yeelded vnto as the Lord claimeth to himselfe by the termes of vengeaunce and recompence the later whereof Saint Paul for the Deut. 31. 35 more certaintie and clearer application expoundeth in the person of God and action of his vengeaunce I will repay Now wee haue notice of the Authoritie wherewith this writ is confirmed let vs serch the contents and meaning of the Prohibition being directed from so great a Lord vnder perill of our soules if wee obey not his commaunde In this behold first the title wherewith S. Paul The title The reâ—aint Reasons â—orcingeery one of â—em greeteth vs which is most kinde and louing Dearely beloued secondly the restraint Auenge not your selues thirdly a direction giue place to wrath Fourthly note how euery wotd of the prohibition is backed secoÌ„ded with some reason implied to disswade from priuate reuenge and to draw to a patient abiding of the Lords leisure and an expectation of his iudgements to be executed Let vs first examine this amiable title which The title serueth as a sweet ingredience to qualifie a bitter medicine Dearely beloued saith hee as though he would protest before hand that although he resisted their affections and crossed their stubborne willes by with-holding froÌ„ reuenge yet he did it for loue to their soules and cure to the soares of their mindes If we consider the estate of Gods beloued people in this life we shal finde that they haue neede of many admonitions and precepts of patience and forbearance first because of their infirmities secondly because of the continual reproches and wrongs which shall be offered vnto them Gods best beloued are not so perfect and exact but they are subiect to passions and often resolutions 1 Sam. 25. 2â— of Reuenge against their enimies as Dauid was marching to the destruction of Naball for his churlish answere till Abigail meereth him and with gracious words asswageth his displeasure And who seeth not but the life of the best Christians is a marke for all wicked men and the diuell himselfe to be continually darting at and therefore euen to them being Gods beloued is it necessarie to giue this Item Dearely beloued auenge not your selues Beloued they were to whom Paul vttered this as those are that he are this first beloued of the Lord secondly for the Lords sake beloued of the ministers of God Will you then see what reasons may bee drawne from this title to keepe all Christians Reasons from the title against reuenge froÌ„ reuenge Say you are disquieted reproched oppressed Let this be your coÌ„fort you are beloued of God whosoeuer hateth you you are his dearlings he tendreth your case hee numbreth your haires hee putteth your teares in his bottell Wee are content to endure great daungers for those that wee know loue vs to put vp many iniuries at the intreatie of our friendes and who is a louer like the Lord or a friend like him which entreateth vs and chargeth vs not to Auenge our selues not to resist euill but to commit our causes and soules in well doing to 1. Pet. 4. 19. the Lord our faythfull Creator and Reuenger Againe those whom wee loue wee imitate and expresse in manners and behauiour As God is our Father in Creation Adoption so must we proue our selues to be his children in Imitation but in nothing may wee better declare who is our father then as wee were beloued when wee were enemies so to loue againe and pray for our enimies when they haue wronged vs. Dyd our Sauiour Christ reuenge when hee was hurt No sayth the Apostle beeing reuiled hee reuiled not againe Pet. 2. 23. beeing iniuried hee sought no reuenge when he suffered hee threatned not but committed it to him that iudgeth righteously Thus doing hee left an example that we should follow his footesteppes The diuell when hee getteth audience telleth a man how much hee is hated and iniuried but the spirit of God being pure is also peaceable and telleth him how much hee is Iam. 3. 17. beloued endeuoring to drowne all conceipt of mens spight and malice in the depth of Gods loue set as a seale to
lust and libertie scorning Gods ordinance as a refuge for cowardes and not a fitte redresse for them that haue nimble tongues of their owne and hands swift to shed bloud The other giues backe for aduauntage and will crouch and bowe till hee see his occasion and then hee is mercilesse First wee are by vertue of this warrant to charme those great barkers which vsing that womanish kinde of reuenge doe bend their tongues like bowes and shoote their words like arrowes If to call our brother Racha as much to say as paltrie felow deserueth the punishment Matth. 5. of a councell if the nicke-name of foole in vnaduised anger be worthie of hell fire then what shall be giuen vnto thee thou false tongue which Psal 52. 4. louest and vsest to speake all wordes that may destroy which cuttest like a rasor not onely those that are present but woundest like a venemous Psal 120. Barnard de tripliâ—i custod arrow the absent and vnseene Leuiter volat grauiter vulnerat sayth Bernard of the speach of a wicked tongue it flies lightly but pearceth deepely it entreth easily but goes out hardly and that more is Vnoictu multos interficit with one blowe it spoyles a multitude How great is the wounde that so small a weapon maketh Saint Iames tearmeth it to bee Iames 3. a worlde of mischiefe a fire that enflameth the whole course of Nature an vnrulie euill full of deadly poyson a beast that no man can tame And yet the Lordes belâ—ued are not to suffer this member runne riot in themselues for if Iames 1. 26. any man seeme religious and refraineth not his tongue but deceyueth his owne heart this mans Religion is vaine The beloned of the Lord that striue to bee perfect and to bridle the whole bodie must not let the tongue loose Blessing and cursing bitter water and sweete must not issue out of the fountaine of a sanctified mouth Nay if a man respect but the benefites of a temporall estate hee is to set a watch before his mouth For if anie man long after life and 1. Pet. 3. 10. Psal 34. to see good dayes he must refraine his tongue from euill and his lippes from guile sayth the holie Ghost In the ranke of those that practice this kind of Reuenge there are some that would seeme to surcease from their bitter and vnlawfull course but it is when they haue rather tired then tamed their tongues spurged out their deadly poyson to the ful then they crie out in the bitternesse of their heart vpon God and the Magistrate for further vengeance against him whom they haue most cruellie torne and depraued alreadie But they aske and receaue not for the spirit of â—m 3. them lusteth after enuie and their curse being causelesse flieth like a byrd and settleth no where â—rou 26. â— vnlesse it returne to their owne bosome S. Ierome likeneth it vnto an arrow shot against a stone which sticketh not in the marke but oftentimes â—eronym de â—ta cleric Resiliens percutit dirigentem flying backward it striketh the Archer As hee loued cursing saith Dauid so shall it come vnto him it shall â—sal 109. 17. come into his bowels like water and like oyle into his bosome it shall be as a garment to couer him and a gyrdell to his loynes Are all words of rebuke and curses the fruits of hatred and actions of priuate reuenge therfore vnlawfull will some say To which I answere that there be reproofes of the righteous proceeding from loue and curses of the vngodly issuing from zeale and warranted by the spirit of God and therefore are consequent sentences of his appointed wrath and vengeance vpon sinners Let the righteous reproue me saith Psal 141. 5. Dauid for that shall be as precious balme vpon my head O fooles and slowe of heart sayd our Sauiour Luk. 24. 25. to his disciples and goe behinde mee Sathan to Math. 16. 23. Peter that a little before made a blessed confession of the truth O foolish Galathians who hath Galat. 3. 1. bewitched you writeth Paul to those for whom he trauayled twyce that Christ might be formed in Gal. 4. 19. theÌ„ In these reprehensions and taunting words was no malice but a zeale to gods truth hatred to ignorance loue to the soules of the parties rebuked and thence brake out these sharp and charitable termes of reproofe Habet vera Amicitia Barnard 24â— Epis obiurgationem interdum adulationem nunquaÌ„ Trew friendship chideth sometimes flattereth neuer But the case seemeth harder in flat curses and prayers of execration and vengeaunce which notwithstanding by warrant from the spirit of God haue proceeded lawfully from the mouthes of holie men in especiall commission for the same What woes and iudgements Math. 11. doth the Lord thunder out against Chorazim and Bethsaida against Pharises Scribes and Math. 24. Ierem. 17. 18. Ierom. 18. 22 hypocrits Ieremie and Dauid praye most feruently against certaine enimies to God and them selues Saint Paule in particular against Alexander 2. Timoth. 4. 14 the Coppersmith prayeth the Lord to reward him according to his deedes which were euill and cruell Noah chaunged his fatherly Genes 9. 25. words of blessing into a heauie curse vpon his sonne Cham and his posteritie What shall we say of all these but that they were warranted by the spirit of God and their place assigned to reprooue and pronounce the sharp sentence of the Lord against his dâ—sperate enimies reuealed vnto them For the prayers Aâ—gust in Psa 108. and imprecations of those that were inâ—â—wed with a spirit of prophecie came not from any desire or delight they had to see Gods vengeaunce vpon others for any priuate respect no not that calling of fire from heauen by Elias King 1. 2. nor that deadlie curse of Elisha vpon the ill nurtured children but Elias was fired with a peculiar spirit against the enemies of God which being doubled on his seruant procured him in the Lordes name to curse those malepart boyes that reproched the ministerie of God in the wanton mockerie of Elishaes defect So that those curses whereupon present execution followed were but modus praedicendi August in Psal 108. futura saith Austin the maner of foretelling things to come wherein the spirit giuing notice of Gods pleasure the Prophet pronounced the iust vengeance of God to ensue If any one now vndertake to curse or call fire from heauen vpon any particular persons as the Pope banneth and curseth the Lords annointed manie times his praiers are turned into sinne hee Luke 9. 55. knoweth not what spirit he is of and therefore where he curseth the Lord blesseth But I heare me thinkes some one that hath caught a lewde custome of swearing cursing and wishing vengeance at euerie worde yet maketh this foolish excuse for his filthie language Although I speake all maner of mischiefe curse damnablie sweare horriblie yet
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
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
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
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
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