whereof some haue ended their race others remaine still not forgetfull of their Countrie by priuate occasions or greater preferments Amongst whom I may register these two worthy ancient standards sir Henrie Cocke and sir Philip Butler knights of especiall marke and accompt such as since my remembrance haue flourished in the Courts of the Lords house and yeelded much excellent seruice to their Prince succour to their couÌ„try and shadow to the Preachers and ministers of the truth Neither is the last of these qualities to be the least regarded especiallie amongst vs where the ministers are prouided of maintenaunce but as yonger brethren hauing liuings for the most part like the Amazonites giuing sucke but of one breast the other being diseased with a Wolfe or quite cut off with an Impropriation For who seeth not how euerie Bramble is readie to scratch them that creepe low euerie cowarde hartned to strike him that may not strike again I speake not this for impatiencie of want or iniuries or to plead an irregularitie to priuiledge any corruption in vs for wee haue learned both to be abased to abound to turne our cheekes to the smiter and giue for a Philip. 4. 10. Math. 5. need the coat of a poore vicaridge to him that by law can take away the cloake of of our parsonage But so long as the Lord maintaineth the crowne vpon the head of his annointed handmaid continueth our gracious Prince nurse royall of the Gospel mother of peace we are to expect safely vnder such as you Right worshipfull being hir hands wings of defence as she is the Angel of God vpon the earth for the preseruation of his prophets people And I must confesse that as the Lord hath planted this barren iurisdiction with many fruitfull vines so haue they receiued froÌ„ time to time much comfort assistance in their ministerie by you the religious gentlemen of dignitie and countenaunce wherein you giue testimony thai you feare the Lord whose lowly ambassadors you kindly entertain And his true feare is the only grain that setteth a perfect glasse and a liuely tincture vpon all other wordly respectes and colours which shall flourish when Nimrods Babel Absolons pillar all gorgeous buildings with the names of their founders shal lie in the dust Neither amongest these comforts receyued toward the encouragement of the Ministers here abouts may I forget the tender regard of that reuerend father placed ouer vs now L. B. of Lond. whose entraÌ„ce was in much fatherly kindnesse towards vs not in any hard exactions coloured with beneuolence but rather in forbearance of auntient duties since when he hath declared his continuall care by diuerse cautions giuen for our gentle and courteous vsage beside the preuention of some late expenses and payments that else-where the meanest liuings tasted deepely of All which temporall encouragements being supplies of some coÌ„tentation to a meane estate we thankefully aâ—cept as at the handes of God thereby acknowledging our selues deepely bound to distill our spirits and studies into such wine of comfort as may againe cheare both God and men In the depth of which desire I the most vntimely slippe in the vineyard haue tendered these two SermoÌ„s as an after gleaning of grapes vnto the presse of learning the licor wherof if it hath any waterish or earthly weâ—t impute it to the caske if it haue any celestiall rellishe or sweet sauour yeelde the praise and glorie to God who is able to turne our weake water into wine of stroÌ„g consolation whereof I wish the perpetuall fruition to your selues as to mine own soule And further desiring the Lord of his abundance to multiplie his graces spirituall temporall vpoÌ„ you your posteritie for euer I huÌ„bly take my leaue Yours in the Lord William Westerman Auenge not your selues dearely beloued Text Rom. 12. 19. but giue place vnto wrath for it is written vengeaunce is mine and I will repaye sayth the Lord. THe most wise and holy Lord Law-giuer of Israell Right Worshipfull and right Christian Audience ordayned that the sonnes of Aaron with their siluer Trumpets should souÌ„d out as well the sommons vnto the ciuill assemblies Numb 10. 2. 3. of peace and religious exercises as the Alarum to battayle and warlike enterprises The same Lord beeing our God still requireth the substance of those ceremonious shadowes in our solemnities For yee are his people we are the Leuites his two Testaments are the two siluer Trumpets the distinction of sounds is pricked downe before vs in his booke of truth whose direct wee are to sing after souÌ„ding out sometime doctrine of instruction sometime of reproofe sometime of comfort setting it sometimes to the heads and rulers sometimes to the meaner sort sometimes to peace sometimes to warr as the Lord sheweth occasion and the spirit giueth vtterance Now because I am at this present though of my selfe an earthen pitcher yet called to vtter some certaine voyce out of these siluer trumpets that all sorts of Auditors heere assembled may reuerently and in the feare of God prepare themselues to be Actors in this entended seruice I haue made choyse of this Text to be the keye whereunto I may set my tune wherein the holie Ghost by saint Paul soundeth a retreate vnto all quarrellers and plaintiffes intending priuate reuenge or hammering mischiefe in their hearts For as in the former part of this Chapter hee vsed all sweet inducements vnto loue and peace and all good arguments to disswade from haughtinesse of minde ambition selfe-conceipt being the only sparkes that fire mens affections and hinder that peace which wee should keepe with all men if it be possible and lye in vs so now as though hee perceaued mens heartes burning theyr desires swelling theyr mouthes raging theyr handes threatning theyr daggers drawne and the peace in daunger to be broken he steppeth foorth in the middest as a blessed peace-maker and draweth out the sword of the spirit to take vp all quarrels preuent all mischiefes after this manner Auenge not your selues dearely beloued but giue place to wrath for it is written c. This seemes to be a Writ from aboue and it is to be serued by vs the Messengers of the Lord vpon you his people that by meanes of your Christian profession doe owe especiall obedience to the high court of heauen If wee breake open this writ wee shall perceiue the contentes thereof to be first A Prohibition 1. Prohibition of Reuenge Auenge not your selues dearely beloued but giue place to wrath secondly a ConfirmacioÌ„ by the Authoritie of scripture For 2. Confirmatiâ— it is written vengeaunce is mine I will repay sayth the Lord. Reuenge is the punishment of iniuries and The Prohibition the redresse of wrongs the questioÌ„ is to whom this punishment and vengeaunce belongeth it is mine saith the Lord I will repay by my selfe or my substitutes therefore Auenge not yourselues intrude not into my throne forestall
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
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
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
complaints to their superiours or teares and prayers to the Lord in such a case Peter must put vp his sword or else Peter must perish Math. 26. 52. with the sword Although Symeon and Leui seeme to haue a iust cause of their violent course against Shechem and aske if hee should Genes 34. 31. abuse their sister as an whore yet theyr father layeth a brand of Gods wrath vpon them for being Genes 49. 5. brethren in euill and slaying the man though an offender in their cruell rage Iudas and Theudas started vp in a time of tyrannie and oppression when the people were mightily racked with the Romane exactions and pretended Actes 5. a deliuerance but their enterprise being not of God came to naught with all the partakers The like successe had the Anabaptists in Munster who made a religious shew of repressing Sleidan lib. 5. the tyrannie and vngodlynesse of the gouernours of their times And what other end had our Ket of Northfolke or such like vpstarts who swelling to a head by the confluence of many poore wretches crying out reformation at length burst themselues like a botch and declared their corruptioÌ„ But we are otherwise Prou. 24. 21. taught to feare God and the king and not to meddle with theÌ„ that are seditious to remoue our matters from our owne affection to the Lords iudgement not to auenge our selues but giue place vnto his wrath not that wee should make the lawe being his ordinance an engayne to serue our lusts as the foxes troublesome suitors doe of whom wee shall speake heare after but that it may be a refuge to keepe vs in peace to defend our innocencie which if it doth not performe yet patiently we are to expect the wrath of our God that can still the enemie and the Auenger in his good time Now as many reasons were raised from the louing title to keepe vs from reuenge so is this restraint Foure reasons against selfe-reuenge 1. Reason froÌ„ the action of aueÌ„ging full of matter to disswade from that sinister course If we consider first this action of auenging what is it but to repay euill with euill to punish vice with sinne and to imitate the wicked in his workes and waies of mischiefe Qui malum Lactant. Improbitati opposita impatia enâ—ia magnaâ— concitat tempestates imitatur bonus esse non potest he that imitateth the bad cannot be good himselfe He shall haue as good as he brings sayest thou he brings the fruite of iniustice and thou payest him with the thornes of impatiencie Because thine enemie is vniust wilt thou be vngodly because he is an oppressor or a slaunderer wilt thou be froward and a murtherer Ne vtaris inimico praeceptore saith Basil let not thine enemy be thy scholemaster to tech thee that which thou detestest in him Shuldest thou be a glasse to resemble the fury madnes of the wicked in his angry moode or should thy voice be the Echo of his vngracious speach or thy hand the iustrument to bandy backe againe his balles of fire and mischiefe No rather ouercome theeuill with good fire quencheth not fire but rather settes all on a flame neither can euill represse euill but increase it rather and one iniury linked to another as Samsons foxes fastned with firebrands at their tailes disturbe the quiet and destroy the fruit of whole societies But he that rendreth good for bad heapeth hote coales vpon his enemies head not to consume him by his will but to kindle and stir him to charitie againe or at the least to a coÌ„fession against himselfe such as Saul made to Dauid Thou art more righteous than I. This is the victory that â— Sam. 24. 18. Christians which are the heires of blessing should content themselues withall Contrarywise Barnard admiâ—lites templi Infelix victoriaest in qua hominem superaÌ„s vitio succuÌ„bis It is an vnglorious victory when conquering a man thou art foiled by a beastly vice Secondly if we note the person here discharged 2. Reasons froÌ„ the person reuenging from reuenge it is our selues How absurd it is that one man should be plaintiffe witnesse Iudge and executioner al himselfe in his owne cause the lawes of God of men of nature and coÌ„mon sense can teach vs. He that is first in his Prouerb 18. 17. owne cause is iust that is telleth a sound tale for himselfe till his neighbour come and controll it If the plaintiffe goe no further then the court of his owne affections he shall haue all the fauour that may be for he is Amicus curiae and the defendant shall haue neither audience nor aduocate there but all extremitie for what other thing can be expected wheÌ„ a man is plaintiffe witnesse Iudge and executioner all himselfe but that the action should be rashly coÌ„menced the witnesse corrupt the iudgement partiall and the execution both sodaine and violent In regard whereof our priuate matters are dismissed from our owne partiall hearing wee are inhibited as Iudges in competent to deale for our selues And although Christians should cary a court of conscience about them wherein there is no corruption nor partiality no hard measure intended to others but such as they desire to be returned to themselues yet to auoide the slander suspition of iniustice they are to abide the publike triall to submit theÌ„selues to the ceÌ„sure of the Lords appointed ministers in no case to defile their hands with the base execution of their owne reuenge 3. From the direction a reasoÌ„ against reuenge A third reasoÌ„ is drawen froÌ„ the direction made to send vs where we should seeke may finde remedie of al enormities Giue place vnto wrath Wherin is thus much implyed that although thou haddest the sword the law in thine own hand and mightest be thine owne caruer â—and ChaÌ„pion yet thy hands might faile thy heart though thy priuate anger be curst yet hath it but short hornes the strongest reuenger meeteth with his match Therefore that auncient tryall by combat is growne out of practise with Christians because therein the innocent partie is as farre endaungered as the offender the weake truth is made a prey to strong falsehood rather then a punishment And the Lord hath ordained diligent inquisition to sift out offences and an oath to be the end of controuersies and girded his magistrates with power and maiesty to suppresse the mightie hath not left the defence of the innocent or the reuenge of the wicked to one mans valour or to the hazard of a thing vncertaine or the exercise of a priuate mans wrath which hath no warrant from the Lord but is rather a tempting of God then a due course of tryall in matters punishable by the sword It is not for the weakenes of mans anger to preuent the power of gods ordinance Fret not thy selfe against sinners to doe euill but trust in the Lord and hee will care for thee
by law they may both go to the diuell togither for their vncharitable mindes as well as other theeues murtherers without law for their vnlawful actions Amongst other faults that the Corinthians are reproued for by saint Paule this was no small one that there were many quarrelles suites and complaints commenced amongst them for small matters and that before heathenish Iudges where they made themselues ridiculous and the Christian profession scandalous to them that were without He tenteth their wound and sheweth what roote those corruptions did spring from For there wanted first wisdome amongst them to compound and decide controuersies Is there not a wise man amongst 1. Cor. 6. 5. you saith he none that can find where the fault is and set downe the right of the cause of so small a moment Secondly there wanted loue for brother with brother went to law and 1. Cor. 6. 6. that vnder Infidels Thirdly they wanted patience Why rather suffer ye not wrong and forbeare 1. Cor. 6. 7. one another forgiue one another let manie faults passe forget many iniuries and commit them to God Fourthly there wanted Iustice Nay ye your selues saith he will do wrong and harme that to your brethren These foure wants must needes be amongst vs beloued who are so litigious and readie to go to the law For want of iustice in foro conscientiae in the Court of our conscience wee doe iniuries for lacke of patience we will suffer none for want of loue we spare neither father nor brother for lacke of wisedome we come to no speedie agreement our selues but the law must trie all Out of Saint Paules reproofe may it not well be thus spoken to you that are such sookers in law suits Though ye haue not a conscience to do right nor patience to suffer wrong nor loue to forbeare your brethren yet if you were wise your selues or had wise neighbours about you your matters might bee determined at home And doubtlesse if mē would do as they would be done to or if the offender would agree with his aduersarie quickly in the way and the partie Math. 5. offended accept of reconciliation and debate the matter with his neighbour himselfe what quiet of heart and safegarde of monye and godlye loue might bee procured whereas now men dwell in suites tossing themselues as in a sea of troubles enriching the lawyers abusing the lawe and empouerishing themselues It is a token of an vnholsome ayre Si valeans ho◠mines ars tua Phoebe iaces where the countrie is full of thriuing Physitions And Plato that diuine heathen sayth Signum est profligatae turpisque educationis in ciuitate Danoeus ex Platone cum multis Iudicibus iurisconsultis foris egeat Respub It is a signe of badde and wicked education and ill maners in any countrie when the Common-wealth hath neede of manie Iudges manie Lawyers manie Courtes The multitude of these Physitions of our estate so encreasing and flourishing telleth vs with shame that wee are a sight of wrangling Christians for the most part without iustice without patience without loue and wisedome and therefore it is more then high time that this were amended in those that feare God and respect the peace of a good conscience One great meanes of Reformation herein resteth in you Right worshipfull if you carefullye put in practise that prudent example of Gallio deputie in Achaia who beeing importuned by the clamourous outcryes of Paules aduersaryes draue them all from the Iudgement Acts. 18. 16. seate as men hauing more malice then matter A commendable action in him that was but a heathen but better will it become the place and profession of a Christian Magistrate And thus dearelie beloued haue we opened and serued this writte of prohibition agaynst priuate reuenge wee haue considered the louing title vsed by Saint Paule to allure our heartes to a like proportion of loue a-againe Wee haue heard how daungerous to our bodies and soules how preiudicial to religiō in both the exercise of hearing praying and what an enimie to God and a friend and follower of the diuell is a heart full of malice And yet when iniquitie hath conceiued and brought forth reuēge either in words or deeds then is it more daungerous for as it hurteth it selfe first so it mischieueth others being come to that passe We haue gaged the poyson of a wicked tongue and found it vnmeasurable we haue applied meanes of cure if the patients will endure it we haue arrested all those and bound them to the peace that dare vndertake their priuate reuenge or proceede to the raysing of a publike mutinie If they will not obey our writ from heauen we leaue them to you right worshipfull the ministers of Gods vengeance to be bent or broken We haue directed all plaintiffes from their weake anger to the mightie wrath of God for the confirmation royall of our prohibition from heauen we haue brought a true copie warranted by Saint Paule a faithfull Register of that sacred Patent and Charter wherin the Lord maketh knowne his chalenge and threatneth not onely reuenge to all vsurpers and euill doers but promiseth also a recompence to those that abide his leysure and commit their cause to him or his ministers ordained for reuenge recompense Wee haue shewed what Magistrates are and should be Gods they are for God and therefore should not be rigorous nor flouthfull but iust mercifull and diligent We haue declared that subiectes cannot be well gouerned with oppression of the greater nor magistrates amended by rebellion of the lesse We haue examined the absurd opinions of thē that would haue no superiours but all equalles nothing priuate but all things common no lawes but all lust and libertie We haue merte with those foxes that vse the publike ordinance of God to racke their priuate spight worke their extremities To conclude we haue vsed motiues to disswade men both from priuate courses of reuenge and also from the abuse of that publike vengeance those lawes and that ordināce which the Lord hath planted to preserue the good to maintaine peace trueth right amongst men Now therefore Graue fathers remember your publike callings that your sword and your sentence your iudgement vengeance is the Lords Remember that by title you are Gods but forget not your priuate condition you shall dye like men remember that you are maisters and Iudges here but forget not that you haue a maister and a Iudge in heauen Looke vpon the people and thinke though they be many as the blades of the field yet are they but grasse all flesh is grasse surely Isaie 40. 7. the people are grasse but yet looke againe and beholde that as the grasse is so is the flower also as the people are so are the Rulers there is some difference in beautie and dignitie as there is in the flower and the grasse but the grasse withereth the flower fadeth men dye and mortall Gods