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
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
oatmeale in a morter with a Prouerb 17. 2â— pestell yet will not their folishnes leaue them And euen by these meanes is the course of iudgement hindered in the gate After these follow the witnesses which speake indeed before them for witnesse must go before verdict These of all other must be vpright and indifferent speake the trueth sincerely Therfore the Lord by prohibiting men from bearing false witnesse set down that very phrase in his speach as being the highest offence that by the tongue might be committed against our neighbour These must know that they speake before God for they informe assist with their euidence ne quid Iudex quia inspector cordis non Augustine est IudicaÌ„do erret least the Iudge being no sercher of the hart should erre in IudgemeÌ„t These being guides to others in the finding out of the trueth if they shal faile may misselead Iudges Iurie counsel right al. Of al that resort to the place of Iustice none doth so prophane coÌ„temptuously abuse the ordinance of God as a false witnes Salomon saith he mocketh at iudgement Prou. 1â— â—8 swalloweth iniquitie He laugheth in his sleeue to see that he can delude so many graue wise and learned men assembled I greatly feare that iudgement after this sort by such kinde of people is made but a mockery in our daies For what say some being defendaÌ„ts amongst vs If it stand vpon the proofe of mine aduersarie I am gone entending that a man of a large conscience may haue proofe and witnesse for any thing There were a kind of heretikes called Priscillianistes which gaue these precepts Iura periura c. sweare and forsweare but it was to auoide persecution to couer their owne filthie absurdities Certaine heathens vsed to sweare as they saide with their tongue but not with their heart but others that knewe not God yet condemned this prophane excuse and cloke of periurie What shall I call our false swearers that for a friend or a master or a peece of money preuailing more then friend and master or GOD himselfe with them will not refuse to iustifie any thing vpon their oath These Libertines of our age worse than heretikes more wicked than the reffuse of the heathens dare in the presence of God before the seate of iudgement hauing their diuelish falsehood coÌ„tradicted by a coÌ„trarie oath many times their coÌ„scieÌ„ces gal led with euidence of the trueth it selfe terrified by the warnings of the zealous Iudge yet set abroach a false and forged testimonie to the ouerthrowing of al iust proceeding in the course of iudgement I know these fellowes are of great antiquitie though neuer growne so shamelesse as now Moses prouided legem talionis for them that should beare false witnesse The Iudges sayth he shall make diligent inquisition Deut. 19. and if a false witnesse be found it shall be done to him as he thought to doe to his brother an eye for an eye a tooth for a tooth As that decree by Moses against false witnesses argueth that in his time such vngodlinesse was feared so the plot of Iesabell that writing to the Iudges coÌ„maÌ„ded them to set vp two wicked men sonnes of Belial or vnthrifts as some translation hath suborned witnesses agaynst the life of innocent Naboth manifestly sheweth that this abuse was both knowne and practised by the higher powers who should rather haue sought out and punished such desperate vnthrifts and children of Belial then made vse of their falshood But the like customers were imployed agaynst Christ agaynst Steuen and the like trecherie possesseth our common knights of the Poste such as being banquerupt of their goods hauing lost both credite and honestie where they are knowne now set to sale their conscience to the world and their soules to the diuell Iuuenal a heathenish Satyrist in his time derided such Saâ— â— loose companions for betaking themselues to such professed villanie and wisheth them rather to be brokers of old stuffe Hoc satius quà m si dicas sub iudice vidi quod non vidisti Any base trade were better then to say before a Iudge I saw that which thou neuer sawest Faciant Equites Asiani * QuaÌ„quam Cappadoces faciant equitesque Britanni Let the Asian knights renowned for periurie and false euidence exercise that professed trecherie He thought it a disgrace for Romanes And wee may thinke such damned practises vnworthie to bee named amongest Christians except it be with reproofe and detestation If any such vngodly wretches flatter themselues in their sinne supposing by their secrete carriage to escape let them remember that the Lord threatneth to be a swift witnesse against Malach. 1. 5. false swearers and to send a flying booke whose contents shall be a curse to enter into the house of Zacha. 5. â— him that sweareth falsly and there remaine till it consume house timber stones and all And thus haue we vnfolded those conditions at large which the prophet froÌ„ the Lord doth vrge to the people in this briefe abridgement Hate the euill loue the good establish iudgement in the gâ—â—e You haue heard that the Lord requireth holy affections iust actions a good conscience led by knowledge to the hatred of euill loue of the good an vpright conuersation exercised in the workes of iustice mercie holinesse and iudgement by euery man from the highest to the lowest in their degree Wee haue seene the defectes and decayes of iudgement and how they are to bee repaired and amended that Gods people may haue a sure refuge from all iniuries and oppressions And to this end is euerie man to meditate vpon his vocation and place first in the Church and state of Christianitie secondly in the Common wealth and to studie how his conscience and actions thereupon grounded may turne to the maintenance of religion vertue and peace and to the wracke and confusion of sinne and transgressions Singulus quisque homo est vt vna litera De ciuit Dei lib. 4. cap. 3. in sermone quasi elementum in ciuitate sayth saint Austen Euery man is as one letter in the speach and Alphabet one element and member of the Citie or Countrie The highest in dignitie deepest in skill as reuerend Iudges worthy Gentlemen learned Counsellers are as vowels â—urors and witnesses as halfe vowels to speake when they are spoken to to sound somthing with others nothing with theÌ„selues Mutes there bee that cannot speake in their owne cause whose silence is to be assisted by the sound of others that are charged to open Prou. 31. their mouth for the dumbe Dipthongs there be too many double tongues which breath out hote and cold these marrâ— the consort of iudgement and harmonie of truth and therefore are to be razed out of the row of a Christan Alphabet To conclude if all hearts be zealous for the aduauncement of Gods kingdom and all hands strong couragious to establish the righteousnesse
opinion of the Stoickes Lactant. Iust lib. 6. cap. 14. who vtterly extinguished all sparkes of affection in their vertuous and perfect man pulling out both gall and bowels as though there coulde bee no good vse of them for the exercise of vertue For indeede it is an extremitie of sinne to haue a seared conscience that feeles no prickes of humanitie and a token of a reprobate sense to be senselesse and without naturall affection Rom. 1. 30. Neither againe hath our first creation planted any malignant nature in the minde of man as the Manicheis dreamed nor yet by August confess lib. 8. cap. 10. Illyricus the fall of Adam is there a diuelish substance of mischiefe possessing the soule of man but the same principles that were created pure and good and corrupted in qualitie only by that afterclappe of our forefather being refined and altered by the spirit of GOD are to be employed in Gods holy seruice hatred in the pursuite of euill loue in the defence of vertue and goodnesse By these therefore as by the two supporters Iustice is aduanced the scepter of Princes gouerned the sworde of magistrates kept vpright kingdomes established Gods Church and common-wealth preserued Seeing the Lord reacheth the affections and setteth the inward parts first on worke in the detestation of euill and fauour of the good it appeares that hee condemnes all hypocrisie that glistereth in some eye-seruice but acteth nothing heartily and that hee excludeth all those dissembling Politicians which Machiauel painteth out in some outwarde coloures and shadowes of Iustice but inwardly full of all diuelish subtiltie Neither are those qualified according to this rule that separate the Serpents wisdome from the doues innocencye Achitophels counsell though it be like the Oracles of 1. Sam. 16. 23. GOD for worldly witte and the great request it was in yet being like mysteries of the diuel for dishonesty mischieuous cōsequēce is rather cursed then blessed by the Lord for his condition is to haue wisdome matched with holinesse a iust conuersation with a good conscience an vpright heart fearing God eschewing euill approuing the thing that is good with a constant purpose in himselfe others to destroy the power of Satan braunch and roote and aduance the kingdome of God with the righteousnesse thereof It is straunge to beholde what a spirit of giddinesse confusion and slumber sometimes possesseth the minde consciences of many that haue had some knowledge discerning betwene good and euill but haue wanted this sanctified hatred of the one and feruent loue to the other What made that neutralitie of religion in Israell and Samaria that men feared God and 2. King 1◠1. King 18. Zephan 1. yet worshipped their idoles halted between God Baall vsed to sweare by the Lord and Malcham It was not simple ignorance of the true religion but want of zealous and heartie detestation of Idolatry selfe-wil-worshippe hypocrisie And how is it come to passe that amongst vs after so much preaching so great light so many stand at a gaze in religion wauering betweene Aegypt and Canaan betweene Christ and Antichrist light and darkenesse Or what is the cause that in the wombe of our mother the Church of England there are bredde such corrupt children as account all religion either a publike policie or terme all hatred of sinne loue of trueth reformation of the life studie of pietie and practise of modestie but an humour and a fancie following the complexion Doubtlesse these men haue had knowledge of the good and bad but some of them haue made no carefull separation of the poyson from the wholsome 2. King 4. 40. fruite and therefore death is in the pot some perceiuing iniquitie to abound and the loue of Math. 24. 12. Reuel 2. 4. many waxing cold became luke-warme and lost their first loue for companie Others hauing had neuer any loue indeede to the truth or hatred of vngodlinesse are giuen ouer to 2. Thes 2. 11. beleeue lyes in the blindenesse and lustes of their owne sense and peruerse imagination Who although they haue bene shuffled with Christians as Saul amongst the Prophets by reason of lawes and orders for a season 1. Sam. 19. 24. yet are they such as neuer haue made any couenant in heart with the Lord to hate Psal 50. 5. the euill and loue the good As in matters of religion so in ciuill behauiour and outwarde iustice behold Right worshipfull the like effectes of the like Ierem. 9. 3. negligence when men haue no courage for the trueth they proceede from euill to worse as though they had no knowledge neither of right or wrong good or euill Such was the sottishnesse of Nabal in the 1. Sam. 25. 10. middest of his plentie that hee knewe not his friende from his foe made no difference betweene Dauid that had beene as a well to his seruantes and some common fugitiue 1. Sam 25. 17. that had runne away from his master Hee growes so wicked at last that a man may 37. not speake to him and as hee liued like a blocke so hee dyes like a stone in the ende Many in the Preachers time were come to that passe that they made no distinction betweene the conditions of the Iust and the Eccles 9. 12. wicked the pure and polluted the swearer and him that feared an oath And what say the obstinate and wilfull people in Malachie Wee count the proude blessed and them Malach. 3. 15. that worke wickednesse Nay in our age what difference doe many make of the trueth and a lye of deceipte and vpright dealing of whordome and vndefiled marriage of vsurie and honest trade of stolne breade and the breade of labour the taste is the same all gaine is godlinesse all money sauoureth alike O fearefull shipwracke of faith and a good conscience GOD and Mammon hell and heauen light and darknesse are equall matches in their lumpishe vnderstanding In all estates and degrees where there is a defect of courage and zeale such fruites spring vp by little and little as indeede Nemo repente fuit turpissimus no man at the Iuuenal first steppe came to the height of iniquitie Barnard◠servidi dom Ecclus. 27. 11. The minister that shines without heate as he giues no great light so he is not of any great certaintie but is changed like the Moone And Luke 14. 35. hee that hath no salt to powder his wordes waxeth altogither vnsauourie at the last and scarse good for the dunghill The Magistrate whose conscience affecteth not the due administration of iustice groweth by degrees to be a sleepie watchman whose drowzie lethargie depriueth him of all sense distinction of good and euill right or wrong the extremitie of which incurable disease is noted in two properties by our Sauiour Christ of a Iudge that feared not God nor reuerenced Luke 18. 2◠men Experience teacheth vs that a Bee which hath lost his sting
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
his conscience And from this ground of Gods fauour and loue he rayseth an argument of charitie and kindenesse to other wherefore Coloss 3. saith Saint Coloss 3. 12. Paul As the elect of God holie and beloued put on the bowels of mercie kindenesse humblenesse of minde meekenesse long suffering forbearing one another and forgiuing one another as Christ forgaue you euen so doe yee For it is an Article of Couenant beetweene God and our selues rehearsed in our prayers and parle with the Lord that as wee are forgiuen our offeâ—ses so should wee forgiue If wee breake couenant and forgiue not others how can wee demaund performance at his hands and not rather looke for such measure as wee mete to others When our Master remitteth ten thousand talents if wee bee straight laced and will not forgiue a trifle Math. 18. of some hundred pence it is a token that our finall quietus est is not signed by the Lord but that hee will call vs backe to an after reconing to pay the vtmost farthing or indeede lye by it for euer Dearely beloued sayth Paul as of God so beloued for his sake of my selfe I loue you and yet may not flatter you What will many of our paynted Christians say to this Surely hee is not my friend hee loues mee not that would aduise mee to suffer this disgrace or put vp this iniurie It is against my honour my worship say the greatest against my profit credit say the meaner sort nay it is against my conscience say many to endure these wrongs when alas it is lust and concupiscence Iam 4. 1 not conscience that fighteth in their members and breedeth this disquiet Are wee then beloued of the Lord and of those that are his deare children though wee be maligned and hated and oppressed of others O let vs keepe this hauen of refuge and succour open that when the world is a sea of troubles raging against vs wee may shoot our selues into the same and giue backe into the comfortable armes of his loue Let vs rather loose our longing desire of reuenge then the fauour of that Lord by whom we are so dearely beloued Thus doth the Apostle sweeten his Prou. 27. 6. sharpe message like a louer giuing a faythfull wound for health and not for hurt in a tender regarde to preserue his clients like a good counsaylour in the euerlasting possession of their soules by patience As Paul so I would all Ambassadours of heauenly peace would keepe this note of loue that one string souÌ„ding right might serue to set all the other in tune And thus much for this sweet title Dearely beloued which I desire of the Lord may make such melody in your hearts at this present time that all desire of reuenge and bitter passions of the minde asswaged you may be transformed into such sincere keepers counsaylours and seekers of peace that this title may remaine for euer verified in your soules Dearely beloued Now foloweth the restraint Auenge not your â— The restraint selues Reuenge is a rash proceeding to the punishment of iniuries receaued without law without order without authoritie In euery priuate Of reuenge by heart tongue and hand man there be three instruments readie to further this reuenge the heart the tongue the hand First is the heart prohibited from all purpose and deuise or desire of vengeaunce 1. The heart For in the heart is the bottome and coare of this disease There lurkes a roote of bitternesse which if it be not stocked vp will spring vp and defile both mouth and manners Concupiscence is the mother of many wicked impes fathered by the diuell and conceiued in the wombe of the heart which must be strangled in the byrth or else like the vipers broode they destroy the wombe and mischiefe many others From the heart come Math. 15. 19. euill thoughts murthers false testimonies slaunders said he that knew the heart But me thinkes I heare some whisper that thought is free It is free indeede but how free from the detection or punishment of man but the Lord which made the frame of the heart and searcheth the thoughts is a Iudge standing before the doore therof to condemne those that doe but Iam. 5. 9. grudge against their bretheren saith saint Iames. Hell and destruction are before the Lord how Prou. 15. 11. much more the hearts of the sonnes of men The sinne of the diuell was but an exaltation of the heart A wicked heart is an abhomination to the Lord although it want meanes either of strength to giue correspondencie to the will or audacitie to vtter the poyson and spight in tearmes for intention is action and hating is 1. Iohn 3. 15. killing before almightie God the Iudge of all secrets The situation of Iericho was pleasaunt but the water was naught and the ground venemous and barren till Elisha the Prophet by an â— King 2. 19. infusion of Salt cast into the spring of the waters cured those infectious qualities and so beloued is the estate of a professed Christian pleasaunt to behold with many seeming commodities which if the waters of the heart be bitter and infectious with the inueterate leauen of malice are all dashed and made matters of daunger and death rather then meanes of comfort and life The word of God is the salt which must be cast into the Fountaine head of the hart which beeing healed redresseth all daungers and inconueniences and this is that word and that salt wherewith wee desire to season and sucke out all corrupt humors from the bottome of your hearts Auenge not your selues dearely beloued Diuerse be the reasons that backe this prohibition Reasons against a Reuenging hart and may make it of force to withdraw vs froÌ„ this priuate priuie rancour of the minde though commonly the affections incensed haue no eares But see beloued before the Cocatrice egges bee hatched and they breake Isai 59. 5. out into a serpent what trauaile and payne there is in the conception breeding of mischiefe nourishing of a reuenging thought What disease can so disfigure the bodie and consume it what losse can so take away the Reuenge oâ— hart coÌ„sumes body goods and soule benefit of Riches or honour or what canker can so infect and poyson the soule as an enuious thirst of vengeaunce and a desire to cry quittance with our enimies Hee that carrieth 1. The bodie the fire of malice in his bosom first burnes himselfe pyneth and scorcheth his braynes dryeth the marrow of his boanes drinketh vp his owne bloud bewrayeth his worme-eaten conscience with the malicious sparkles of an euil eye For as Wisdome maketh the face to shine Prou. 15. 13. Prou. 14. 30. and a ioyful hart maketh a cheerfull countenance as a sound minde is the life of the flesh and restoratiue to the boanes so doth malice put the face Genes 4. 5. out of fauour maketh Caine walke with
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
of the people they committed For when sinne groweth stoute and loftie and punishmentes weake when the rodde of Scorpions is turned into feathers when priuate men reprooue not the vngodly ministers rebuke not Iudges and rulers hauing them offered punish not at the last all become guiltie all actors and consenters in sinne and all be punished with a grand execution of some famine pestilence sworde or such like calamitie I would to God in our peaceable estate there were no want of this holie indignation and religious fortitude in the pursuit of those manifolde sinnes which are the spottes of our peace and shadowes in the sunne-shine of the Gospel But set before your eyes religious audience our whole estate and coÌ„sider as I doubt not but you do ofteÌ„ the sores of our body politike and the breaches of our land from the top of the head to the soale of the foote and you shall behold many wounds and many soueraigne plaisters and yet very slow healing because there wanteth courage in the heart of the Phisitions to apply the one to the other Looke downe to the legges of our Common-wealth and remember that lately they were ready to rot with idlenes misery Those idle vagarants I meane who swarming like Caterpillers not long since and treading downe Prou. 13. 23. the fielde of the poore wherein is much fruit if it bee well ordered walking without checke or shame in theft drunkennesse and whoredome in prophanenesse of life and all vngodlinesse swearing and cursing lying and murthering begetting a monstrous ofspring the parents without wedlocke the children without baptisme are they not mightilye repressed by an easie medicine wiselie prouided by the superiour powers and yet but coldly applyed by the inferiour officers Who amongest vs remembring the grosse inconueniences of those idle backes and slowe bellyes so tolerated to wnader and increase but will detest that course of lyfe And yet there must bee a respectiue looke of loue to Gods câ—eatures and a commiseration of them for though they be lazie legges and yet are they our limmes and members and therefore to be supplied with worke and reliefe with direction and correction by those parts that carry the eyes and wisdome to gouerne and teach As hatred of their sinne is readie to whippe them so loue and compassion must be readie to helpe feede them They must eate so nature teacheth vs not the bread of idlenesse but their owne bread purchased by their labour so the Scripture informeth 2. Thes 3. 12. vs. A wife and auncient Counseller sometime of this Realme wittily rebuked the maners and orders of a straunge Countrie not much differing Sir Th. More Vtop from his owne but in the title for that they first made theeues and taught them to steale and after hanged them vp They made theeues saith he in that they suffered such a multitude of seruingmen to bee trained vp in idlenesse and pride which after being thrust out of seruice must needes be driuen to theeuerie for begging they scorned and to labour they had not learned in any honest vocation I will not say but men made seruice able are verie necessarie and stand before great men in good place But idlenesse permitted to a multitude must needs be the nurserie of beggers and where manie lustie open beggers remaine there sayth Plato be many priuie theeues and pickers As all other Plato de rep dial 8. Zepper countryes are noted for some peculiar vice which the people thereof are most addicted vnto so English men though they be ingeniosi yet are they desidiosi though ingenious Ascham yet idle it is our fault and therefore asketh great industrie of the gouernours before it can be throughly expulsed Neither is it to be forgotten that a renowmed King of this nation Edward the third of that name procured strangers from beyond the seas with great rewards Camden in Kent and priuiledges to come into this countrie and teach our people that trade of clothing which to the great benefite of this lande and employment of the poorer sort is yet in practise whence al our womeÌ„ are presupposed spinsters as the men of meane degree are intended laborers And sure a kingly practise is it to prouide worke for the lustie and strong as reliefe and hospitalitie for the sicke and the lame From the head there descende sinewes to the hands and inferiour members and from the highest in place must issue such good directions as may gouerne the whole bodie keepe it in frame The legges must not be cut off or Heb 12. 12 turned cleane out of the way but rather streight steppes are to be made to our feete and the halting legges to be healed and the feeble knees to be lifted vp If we ascend from the legges to the handes shall we not see a multitude of them defiled with bloodshed beside the manifold iniquities wherewith they are exercised Compt the woundes the murthers and the bloud that is shedde in euerye part of our lande note how it is couered vnder the wings of men that haue countenaunce how it is pleaded for with this allegation that life is to be fauoured euen in fauour of him that had no mercy in his rage and we may with good cause be afrayde least the Lord arraigne the whole land for bloud vnreuenged crying in his eares The life and bloud of the murtherer is owing to the Lord who putteth the sworde into the Gene. 9. 6. Magistrates hand to make payment and satisfaction for bloud wrongfully shedde there is no way to purge the land from bloud but to strike the offender that the righteous may reioyce Psal 58. 10. and wash his foote in the bloud of the wicked and make it a Caueat to keepe him from the like Looke vp towarde the heades and greater men of our Common-wealth If the want of discipline suffred the Grashoppers to catch a head which skip vpon the ground what will not the Caterpillers dare that sit aloft in the highest trees amongst much fruit clothed in gay colours despising the Magistrate and scorning the Minister There is indeed a common disease very dangerous in many of them that carrie something high sayles and thinke themselues to be mightie which is called Noli me tangere Touch me if thou dare As in physicke so in diuinitie it is thought to be incurable because the more it is handled dealt withall the more it swelleth and rageth with anger and fretfulnesse This disease raigneth amongst the vsurers and extortioners of our time that hate the good Micha 3. 23 and loue the euill and plucke off the skinnes from the people and the flesh from their bones that ioyne house to house and field to field till there Isai 5. 8. be no place but for themselues that depopulate whole townes and swallow vp the poore that Amos. 8. 4. the needie of the land may faile and yet breake through the statutes and lawes as through cobwebbes
with custome of sinne and iniustice It is not enough then to washe our handes from taking rewardes against the innocent but hee must not sell right nor make marchandize of equitie Hee that playeth a marchaunt of iustice executeth iustice but vniustly saith Philo de magiâ—strat delig Philo he selleth that for a reward that he should afford gratiâ— rem natura pulchram deformem efficit he blemisheth a thing that is naturally beautifull he hurteth the partie whom hee should helpe taketh from him that hath the wrong alreadie and getteth a bad custome that his hands and heart will linger after giftes more then attend to doe right For giftes be Augustine as birdlime they intangle the winges make that the receiuer is not his owne man but standeth in awe of the giuer The Lord knoweth what metall a man is made of and therfore to keepe his conscience sound and vncrackt to keepe the ballance of iustice vpright without leaning and tilting to the heauiest end he wil haue no such tentatioÌ„s of iniusrice admitted Salomon knew the force of a reward when he likeneth it to a pleasaÌ„t stone that Prou. 17. 8. prospereth which way soeuer it is turned as though he ment it to be the Philosophers stone so much in request so straÌ„ge in effects And indeede it makes court for a man in this world bringeth Prouerb 18. 16. Prouerb 29. 4. him beforegreat meÌ„ but yet by iudgemeÌ„t is a couÌ„try maintained a man receiuing gifts destroyeth it The Thebans were heathens and yet perceiuing Plutar. in Isid the inconueniences of receiuing rewards painted their Iudges without hands to signifie that they should be no receiuers an easie matter if Iudges were but images but the Lord preferres Exod. 18. 21. to his seates of Iudgement such as hate couetousnesse because they should neither haue greedy haÌ„ds nor rauenous harts after the prey though for the pursuite of euil cherishing the good they should be wel prouided of theÌ„ both But gifts do not only consist in taking with the haÌ„ds of the rich for he that respecteth persons Prou. 28. 21. will do wrong for a morsell of bread for handfuls of barlie sell the righteous for shooes nay for lesse than this for some popular praise for the breath of mens mouths to get some fauour of the poore as well as of the rich Felix a corrupt Iudge fisheth after money to be giuen him by Paul for his deliuerance therfore sendeth for him coÌ„muneth with him often when he sees no money come though hee perceiueth his innocency yet he leaueth him Act. 24. 27. bound to make some aduantage by him if not by money yet to get a poore fauour at the Iewes haÌ„d at the least The desire of praise doth much but the hope of gaine and a gift in the bosome blindeth the eyes charmeth the tongue rauisheth the affections seareth vp the conscience turneth all things vp side downe altereth the case maketh that which is right to day wroÌ„g to morrow Many in this asseÌ„bly hauered of that famous Orator Demost hones of that trip hee was takeÌ„ in to his perpetual shame for the first day he dealt most vehemeÌ„tly against the Milesian Ambassadors the second day he appears again but in another likenes his neck is wrapped and Plutarch his cheeks muffled as one that would shewe an excuse before hand of his silence by reason of his disease which he would haue supposed to be Angina the quinzie or the mumps the people perceiuing his swelling silence to be but the blowes of a secret bribe termed his griefe to be ArgeÌ„tangina as a maÌ„ should say not the quinzy but the coyn-sec siluer muÌ„ps I trust this disease be not amongst our Orators amoÌ„gst the better sort I know it is detested yet some we hear suspected of some such sodaine crampe in their tongues by reason that they haue failed their clyent at his greatest need in preseÌ„ce or speach vnder some pretence or other take heede for there is no greater wouÌ„d to publike iustice priuate conscience or credit then to play vpon both hands and betray the trust of him that dependeth vpon your patronage But is it not lawfull for Lawiers or learned Counsailors to receiue fees I come not to marre the market nor to take away the hire of the labourer they may receiue their fees if they giue their counsell although not on both sides Saint Austen doth rule this case teacheth who should be receiuers in the courts of iustice and who not A Iudge must not sell no not Iustum iudicium iust iudgement nor a Ad Macâ—don witnesse verum testimonium no not true witnesse much lesse falshood For the Iudge is to hold the ballance equally betweene both parties and therefore must not be swayed with gifts the witnesse must speake the trueth indifferently But for the honorable Iudges there must be pensions of honor estate and authoritie assigned by the Prince or els in common not depending on the suiters Nehemiah had prepared for him daily an oxe and sixe chosen Nehemiah 5. 18. sheepe birds and wine in abundance although in the distresse of the people he required not the breade of the gouernour nor such large allowance But for an aduocate it is lawfull saith Austen to prise his paines and for a counsellor to take reward for his learned counsell of the suiter which retaineth him the weight of whose cause he must vrge to the vttermost of his knowledge as being an eye to his clyent that can not wel discerne his owne right and a mouth for the dumbe that cannot open his mouth in the gate And yet such counsell must he giue as tendeth not to the stopping of the course of Iustice with crooked shifts and delayes but his counsell and pleading as you can tell best your selues must be rather to giue light out of darknesse then to cast smoake cloude ouer the light rather to vnfolde then obscure the matter entering rather a conference theÌ„ a conflict that as two stones strooke together the fire flyes out so the wise and learned Counsellors arguing the case the trueth may appeare the Iurie may vnderstand the Iudge proceed to sentence Iudgement may be exalted in the gate As all good ordinances and benefits of the Lord may be abused by the corruption of men so may our peace and place of iudgement be defaced either by officers or suitors By officers from the highest to the lowest if there be not a hatred of sinne and loue of vertue fixed in the conscience when officers will suffer corruption and suiters offer corruption what wickednesse is not then bredde betweene them When Dauid began to sing mercy and iudgement he first cleansed his house â—sal 101. vowed to walke vprightly himselfe and to cashire out of his family the slanderer the proud the deceiptfull person the lyer and all that ranke and then he proceedeth and
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